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Taboos are established in a society to avoid harmful consequences to their people either because the non-verbal or verbal behavior violates a code based on supernatural beliefs or it violates the moral code of the society. According to Adler (1989), taboos are subject to the environment and they are language-specific. This research was held in the United States to examine whether the Chinese and Korean immigrants in a western society share any taboos in (1) non-verbal phonologically-linked taboos, related to death or separation and (2) verbal animal-linked taboos to describe people. The results show that these Chinese and Koreans share only one phonologically-linked taboo – the number “4”, which associates with “death,” and one animal-linked taboo – the “tiger” for a woman, which is used negatively to hot-tempered females.

Introduction

In an intercultural setting, good communication requires not only the linguistic and sociolinguistic knowledge of the host language for interaction but also knowledge of the culture and cultural rules which contribute greatly to the content and the process of meaningful communicative interaction (Saville-Troike, 1989). Most people are motivated to adjust their conversation in expressing attitudes and intentions toward others. Though individual variation may exist, people will basically choose appropriate language as a means of reducing the cultural differences between them. Knowledge of prominent language features of a culture like non-verbal and verbal taboos, seldom discussed in language textbooks or in classrooms as part of cultural instruction, is probably essential to successful communicative interaction (Shen, 1993).

Taboos are subject to the environment. They are language-specific; therefore, they are not universal or timeless (Adler, 1978). In many cases, foreign people realize the existence of the rules associated with taboos only after they have violated them. Those who do not observe these social “rules” might face serious results, such as total embarrassment or, as Saville-Troike (1989) has stated, they may be accused of immorality and face social ostracism or even death.

In this paper, two types of Chinese “possible taboos” are examined in the context of Korean culture and language: (1) Non-verbal phonologically-linked taboos from traditional Chinese society that are associated with the “separation” and “death”. Do Chinese and Koreans share these taboos because similar sounds occur so often in their languages? (2) Verbal zodiac-animal-linked taboos in modern Chinese society. Do Chinese and Koreans share more zodiac-animal-linked taboos than either shares with Americans because of the same customs? Data were collected in two ways: questionnaires and interviews.