2021日本簡(jiǎn)潔留學(xué)申請(qǐng)書(shū)完整版
日本國(guó)際教育協(xié)會(huì)，為到日本留學(xué)的國(guó)際留學(xué)生設(shè)置了大量的獎(jiǎng)學(xué)金資助計(jì)劃，要去日本留學(xué)的小伙伴知道日本留學(xué)申請(qǐng)書(shū)怎么寫(xiě)嗎?下面就是小編給大家?guī)?lái)的2021日本簡(jiǎn)潔留學(xué)申請(qǐng)書(shū)完整版參考，希望能幫助到大家!
2021日本簡(jiǎn)潔留學(xué)申請(qǐng)書(shū)
I was the only sixteen-year-old in my first university classroom. It was one of those defining moments where I was painfully aware of how different I was from the people around me. I had not yet graduated from high school, and yet there I sat in a class on personal and social adjustment, feeling an odd combination of excitement and anxiety. I distinctly recall my heart pounding and my irrational fear that, at any moment, someone would inform me that I did not belong there. I was considered an oddity at my high school as the only student in the history of the school to attend secondary and postsecondary institutions simultaneously as a fulltime student. I was reminded of the fact not through vast support from my school's faculty, but through blatant vocal discouragement.
In an environment where a large majority of residents live below the poverty level, it must have seemed strange that I would attend university early instead of applying for employment. The initial hardships of my first year in college did anything but deter me from wanting to study anthropology. Indeed, the adversity I experienced only succeeded in intensifying it. My high school classes were rather cold and clinical in their teachings, maintaining a firm adherence to stating and memorizing facts with little or no attempt to have students engage with the material. My interest in culture and my natural response to analyze, question, and participate was stifled behind state standards. In contrast, my fascination with culture was able to proliferate in postsecondary schooling as a result of a liberal arts education and my own proposed course of study.
My early education in anthropology started with a historical glance at cultural theory through works of influential pioneers like Malinowski and Mead. I became fascinated by the theoretical framework involved in cultural exploration, especially how cultural beliefs and values play a role in the every day lives of individuals. During a class on ritual and spectacle, I drove headlong and enthusiastically into ideas of ritual importance and its impact on societies. The subjects ranged from the roles of wedding rites to funerals, and I analyzed certain ceremonies and assessed the meaning of their various components. Another class taught by the same professor took ritual metaphor and applied it to narrative. The course addressed European stories from an analytical perspective, and I examined well-known folktales to yield their ritual symbology. I found myself impassioned by the idea of exploring beyond the superficial guise of narrative and seeing it as a meaningful way of expressing a society's basic beliefs and ideologies. Immersing myself in the works of other inspiring anthropologists, I examined texts on narrative form and nature, ritual metaphor and the importance of storytelling in culture.
My interest in storytelling resulted in the subject of my undergraduate thesis. I decided to focus on American narration, specifically concentrating on expressions of masculinity in men's magazines. It discussed dialogue in magazines as well as in teen male group settings, focusing on the conceptualization and presentation of gender in both circumstances. My overarching approach examined how masculine identity in the media has evolved over the last century. I further presented how manly behavior was glamorized in the text from three contemporary men's magazines, and juxtaposed it with an ethnographic work about how young men communicate and assert their gender roles.
My thesis topic is slightly removed from what I would like to study in graduate school, but the process familiarized me with the prerequisites required for social research. These included a delay in progress by routine realities, such as gaining IRB approval to interview and observe minors, as well as being forced to dig through the vast sea of material on women's magazines just to yield the limited data done on men's publications. The college that I attended also emphasized the importance of organizing one's own curriculum during junior and senior years. It was an unrestricted program in which the student consults with sponsors and plans his or her own course of study. This program approached the undergraduate thesis with the same level of intensity and professionalism as a graduate dissertation.
For my thesis, I assessed my topic and its requirements, efficiently planning my eventual course of study. I organized tutorials with my sponsors and established necessary reading lists that would contribute to my progress. Tutorial discussions allowed me to gain a broad scope of the research process and solidify my thesis into working theoretical, cultural and ethnographic papers. I earned permission to conduct fieldwork at a local Boys and Girl's club, and was approved to interview and observe the interaction between teenage males at the club. For six months, I listened to the things they considered to be important aspects of masculinity and used my time there as one example of teenage suburban expression of larger societal gender roles. I was able to further gain a taste of the graduate dissertation process when I successfully defended my undergraduate thesis during an oral presentation to my sponsors and an outside examiner.
The liberal arts education I received has given me the means to approach social anthropology in a perceptive manner and to consider the various intricacies that influence and shape certain aspects of culture. These were abilities that grew and thrived in an educational environment that allowed me to think critically about topics in anthropology and choose my own course of study. I emerged from college not with textbook facts floating around in my psyche, but with questions, thoughts and theories. I believe it is my undergraduate liberal arts background that provides me with an aberrant and perceptive approach to cultural anthropology.
During my hiatus between undergraduate and graduate education, I was able to step back from the research that captivated me for two years in order to reevaluate my goals in anthropology. While my break did not include leaving school for an extended period, I used the time to once again study broadly in the social sciences. By taking courses in psychology and other areas of anthropology separate from my undergraduate focus, I challenged myself further through exposure to different material and contrasting teaching styles, thereby gaining an educated and informed understanding of my intended course of study for graduate school. My extensive consideration of anthropology and the combination of both my undergraduate and post-baccalaureate education has given me the means to approach graduate school in a thoughtful and perceptive manner. Additionally, this hiatus gave me the ability to devote necessary attention to choosing graduate schools that will both challenge my views of cultural identity and allow me to excel in anthropology.
日本留學(xué)需要具備的條件和能力
一、申請(qǐng)日本留學(xué)需要具備的條件
1、滿(mǎn)足12年學(xué)歷
12年以上教育經(jīng)歷，且擁有最終學(xué)歷畢業(yè)證，也就是中專(zhuān)、高中畢業(yè)等等都可以。
2、最低的日語(yǔ)基礎(chǔ)
可以考一個(gè)最低的日語(yǔ)等級(jí)(JLPT、JTEST、NAT等等考試都可以)或者提交200課時(shí)以上的日語(yǔ)學(xué)時(shí)證明。
3、一定的經(jīng)濟(jì)基礎(chǔ)
申請(qǐng)的時(shí)候需要提交20萬(wàn)銀行存款證明，另外要準(zhǔn)備日本語(yǔ)言學(xué)校一年的學(xué)費(fèi)加上生活費(fèi)。一般來(lái)說(shuō)，讀日本語(yǔ)言學(xué)校的時(shí)候最初建議準(zhǔn)備8-10萬(wàn)元人民幣，包括一年學(xué)費(fèi)大致4-5萬(wàn)，半年住宿費(fèi)大致2萬(wàn)，半年生活費(fèi)大致2萬(wàn)。
二、申請(qǐng)日本留學(xué)需要具備的能力
1、生活自理能力
其實(shí)這點(diǎn)不管是去哪個(gè)國(guó)家留學(xué)都一樣需要具備，留學(xué)期間，父母不在身邊，大部分事情都需要自己獨(dú)自處理，很多留學(xué)海外幾年的女生，出國(guó)幾年從安裝家具到換燈泡、做飯、搬家等等無(wú)所不會(huì)。
2、抗壓能力
日本留學(xué)期間，會(huì)有陌生的環(huán)境+語(yǔ)言能力+備考升學(xué)等多方面的壓力。此外，留學(xué)生打工的情況也普遍存在，這也就意味著留學(xué)生活不會(huì)太輕松，所以自己是否有抗壓能力也是留學(xué)之前需要慎重考慮的。
3、自制能力
留學(xué)期間，難免會(huì)結(jié)交很多新朋友，或許是學(xué)霸，或許是富二代，或許是平凡的留學(xué)生，但無(wú)論你身處什么環(huán)境，都一定要具備一定的自制能力，哪怕身邊再多誘惑，都希望你多想想自己的留學(xué)初衷和父母，盡量把支出水準(zhǔn)建立在能夠承擔(dān)的范圍內(nèi)，買(mǎi)該買(mǎi)的東西，做該做的事，盡量完美無(wú)憾的度過(guò)整個(gè)留學(xué)生活。
日本留學(xué)申請(qǐng)技巧
一、扎實(shí)基本功
能力是大家接受一門(mén)新的專(zhuān)業(yè)的學(xué)習(xí)需要有的基礎(chǔ)內(nèi)容，而這個(gè)基礎(chǔ)會(huì)直接影響到大家后續(xù)的學(xué)習(xí)效率，如果大家本身學(xué)習(xí)的能力不算好，而且基礎(chǔ)又不扎實(shí)的話(huà)，會(huì)很吃虧。
所以大家在國(guó)內(nèi)的學(xué)習(xí)，必須要認(rèn)真，至少要將基礎(chǔ)學(xué)科的理論知識(shí)了解清楚并且可以靈活地使用，這樣才可以在新的教學(xué)模式下，也不會(huì)在一開(kāi)始就落后于別的同學(xué)，畢竟適應(yīng)也需要花時(shí)間。
二、個(gè)性化想法
和國(guó)內(nèi)的應(yīng)試教育不同的是，日本的教學(xué)其實(shí)會(huì)更加重視學(xué)生的個(gè)人特色一些，即大家需要展示出自己和別的人不同的地方，是和專(zhuān)業(yè)有一定的聯(lián)系，能夠提升個(gè)人的競(jìng)爭(zhēng)力。
這對(duì)國(guó)內(nèi)的學(xué)生可能會(huì)比較難，不過(guò)大家可以先從找到自己的興趣開(kāi)始，并且將興趣往自己的專(zhuān)業(yè)上引，參加含金量比較高的比賽和競(jìng)賽，這樣可以更好地為自己的申請(qǐng)帶來(lái)優(yōu)勢(shì)。
三、跨界需謹(jǐn)慎
前面提到了學(xué)習(xí)的專(zhuān)業(yè)背景要求，對(duì)國(guó)內(nèi)的學(xué)生來(lái)說(shuō)本專(zhuān)業(yè)的日本直升，其實(shí)就會(huì)有不同點(diǎn)，學(xué)習(xí)會(huì)有差異，需要進(jìn)行適應(yīng)，而如果再跨一個(gè)專(zhuān)業(yè)，那么學(xué)習(xí)起來(lái)的難度會(huì)更大。
所以如果不是在前期有過(guò)專(zhuān)業(yè)相關(guān)的學(xué)習(xí)或者實(shí)習(xí)的基礎(chǔ)，盡量還是不要選擇跨專(zhuān)業(yè);如果想換專(zhuān)業(yè)的話(huà)，可以考慮學(xué)習(xí)了一段時(shí)間之后在進(jìn)行申請(qǐng)，難度會(huì)相對(duì)小一些。
四、要投其所好
能力優(yōu)秀是審核的重點(diǎn)，能力匹不匹配學(xué)校的要求也是很重要的內(nèi)容，這里直接的體現(xiàn)就是大家準(zhǔn)備的材料，尤其是各類(lèi)文書(shū)材料，包括PS、CV和推薦信等，會(huì)很有影響力。
大家在開(kāi)始準(zhǔn)備前，可以先去官網(wǎng)了解基本的要求，然后整理材料，或者直接向中介尋求幫助，他們會(huì)有比較豐富的經(jīng)驗(yàn)，可以幫大家準(zhǔn)備好。
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2021日本簡(jiǎn)潔留學(xué)申請(qǐng)書(shū)完整版
