Concept of Face

Understanding the Meaning of Face in Sociology and Sociolinguistics

The concept of "face" plays a significant role in the fields of sociology and sociolinguistics. It refers to an individual's public self-image that is continually shaped by social interactions. Each person in society has a desired face that they strive to maintain and protect from anything that may diminish it, such as disrespect or humiliation. This concept also applies to how we treat the face of others that we interact with.

The Origins of Face in Social Theory

The term "face" was first introduced by American sociologist, Erving Goffman, in the 1950s. He further explored the concept in his 1967 book, "Interaction Ritual: Essays on Face-to-Face Behavior". Goffman defines face as the "positive public image one seeks to establish during social interactions". Additionally, individuals have an emotional attachment to their constructed face and feel satisfied when it is maintained and protected. On the other hand, any loss of face, whether through criticism, embarrassment, or disagreements, can lead to emotional distress.

Understanding the Importance of Face Needs

Goffman identified three levels that influence an individual's actions in order to fulfill their face needs:

• Pride: The desire to fulfill personal desires.
• Dignity: An individual's emotional and physical attitudes during social interactions.
• Honor: One's responsibilities and obligations towards society.

It's crucial to note that "face" has nothing to do with physical appearance. Goffman explains it as a mask that individuals wear during social situations.

The Chinese Perspective of Face

The concept of face originated in China and continues to hold significant importance in Chinese culture. There are two words that represent this concept - Mianzi (面子) and Lian (臉). Although they have similar meanings, there are distinct differences between them:

• Mianzi (面子): Refers to an individual's status, prestige, and social standing.
• Lian (臉): Refers to a sense of shame in relation to social standards of morality and behavior.

An individual can have Mianzi without having Lian. For example, a corrupt official who disregards social and moral standards may have status and prestige (Mianzi) but lack a sense of shame (Lian).

Some theorists argue that the Chinese concept of face goes beyond the narrow Western definition. Unlike the individualistic "Western face", the "Chinese face" is more relational and influenced by the community. In this context, "Chinese face" refers to how others perceive an individual, and it can be given, earned, taken away, or lost.

In the words of influential Chinese writer, Lin Yutang, "face can be granted, lost, fought for, and presented as a gift. It is an intangible and delicate standard by which Chinese social interactions are regulated".

Common Phrases Using the Term "Face" in Chinese Culture

Here are some commonly used phrases in Chinese culture that revolve around the concept of "face":

• Having face (有 面子): Refers to having a good reputation or social standing.
• Lacking face (没 面子): Refers to not having a good reputation or having a bad social standing.
• Giving face (给 面子): Showing respect to someone in order to improve their standing or reputation.
• Saving face (面子): Preventing oneself from losing respect or avoiding embarrassment.
• Losing face (丢脸): Refers to losing social status or hurting one's reputation.
• Not wanting face (不要脸): Refers to acting shamelessly in a way that suggests one does not care about their own reputation.

Examples of Face in Action

To better understand the concept of face, here are some examples:

• Gaining face: A parent supports their child's education, and the child gets accepted into a prestigious university. The parent feels proud and also gains face through their child's achievements.
• Losing face: In China, leaving a tip at a restaurant may seem like a kind gesture, but it can actually cause the waiter to lose face.The Cultural Significance of "Saving Face" in East Asia
• In many East Asian cultures, such as China, the concept of "saving face" holds great importance in social interactions. This cultural norm can be summed up by the Chinese saying, "Men cannot live without face, trees cannot live without bark."
• The Theory of Politeness and Face
• Politeness theory, developed by Penelope Brown and Stephen Levinson, is a branch of pragmatics that draws heavily from sociologist Erving Goffman's notion of face. According to this theory, individuals have two types of face: positive face, related to one's desire to be liked and appreciated, and negative face, related to one's desire to preserve personal rights and freedom.
• In social interactions, we appeal to either the positive or negative face of others when being polite.
• The Role of Face in Maintaining Social Harmony
• Maintaining one's face in a social situation requires cooperation from all individuals involved. Brown and Levinson suggest that rude or impolite behavior towards others can threaten their face. Similarly, admitting to one's own mistakes or apologizing can also be seen as threats to one's own face. Therefore, it is crucial for all individuals to work together to protect each other's face.
• Think of face as a mask we put on during social interactions.
• Criticism of Face Theory
• While the concept of face by Goffman and Brown & Levinson is widely accepted, some argue that it is ethnocentric and fails to acknowledge cultural differences in politeness. This Western-centric approach overlooks the fact that different cultures may have varying interpretations of politeness and face.
• The Impact of Interpersonal Communication on Face
• Interpersonal communication plays a crucial role in shaping our face. To better understand this, we must examine the different ways it can affect our face.
• Face-Saving Behaviors
• Face-saving refers to actions or statements made to avoid embarrassment or loss of status. It often occurs when someone makes a mistake and tries to maintain their dignity. This can involve preserving their own face or helping others save face. Passive face-saving involves refraining from actions that may cause embarrassment, while active face-saving involves actively helping and rescuing others, such as taking the blame for something that was not their fault.
• For example: "Sorry for being late, the traffic was terrible. I checked the news, but it didn't mention any delays." In this scenario, the speaker is trying to save face by giving excuses and avoiding blame.
• Another example of active face-saving is when someone notices a mistake made by another person but chooses not to correct them to prevent embarrassment.
• Face-Threatening Behaviors
• An act that can damage one's sense of face is called a face-threatening behavior. This can be conveyed through words, speech patterns, or non-verbal cues. According to Brown and Levinson, these behaviors may harm either the speaker's or the listener's positive or negative face.
• For example: "I don't like your outfit at all!" This statement may threaten the listener's positive face by damaging their self-esteem.
• "I'm all over the place right now, I haven't done any housework in weeks." This statement may also be seen as a face-threatening behavior, as it can damage the speaker's positive face by admitting to their flaws.
• Understanding Facework: Managing Our Identity in Communication
• Communicating in social situations requires us to carefully balance our desire to maintain a positive image, our face, with the expectations of others. However, there are times when we may feel pressured to say things we don't truly mean, putting our negative face at risk.
• Maintaining One's Image: The Importance of Facework in Communication
• Have you ever found yourself in a situation where you needed to protect your self-image? This concept is known as facework, the process of creating, reinforcing, diminishing, and maintaining our identity through communication. According to sociologist Erving Goffman, our "face" is like a mask we wear when interacting with others in person. It is our public persona, and we often act like actors, trying to maintain our image in front of our audience.
• Within social interactions, we carefully choose our words and actions to express our views and show respect to those around us. This is known as "face-work" and involves presenting ourselves in a way that is appropriate for the situation and environment.
• Goffman identified two types of faces: the "right face" when we feel confident and the "wrong face" when we are caught off guard and behave inappropriately. This phenomenon can occur in any culture, but it is more prevalent in some than others.
• The Face-negotiation Theory
• In 1985, Stella Ting-Toomey introduced the Face-negotiation Theory, which looks at cultural differences in facework. Unlike Goffman, Ting-Toomey recognized that different cultures may have distinct ways of managing conflicts and maintaining face. She identified two types of conflict styles: individualistic (ex. USA, UK, Australia) and collectivistic (ex. China, Japan, India).
• Individualistic cultures tend to prioritize maintaining face for their own sake, while collectivistic cultures may do so for the sake of the community. From this, Ting-Toomey established five conflict styles: obliging, compromising, integrating, dominating, and avoiding.
• However, her theory has been criticized for relying too heavily on cultural stereotypes. In reality, individuals may behave differently from what is expected based on their cultural background.
• When discussing cultures, it is important to avoid stereotypes and remain critical. The concept of face should not be applied universally, as each individual may prioritize their face differently.
• Key Takeaways
• Face is a sociological concept developed by Goffman, referring to the image individuals aim to establish in social interactions.
• In Chinese culture, face (面子 or miànzi) is an important aspect of one's level of dignity or social status.
• The concept of face has also been expanded upon by the politeness theory, which focuses on why we are polite to others and the different types of face we have.
• When discussing cultures, it is crucial to avoid stereotypes and recognize that individuals may prioritize their face in different ways.
• In conclusion, facework is crucial in maintaining one's self-image and self-respect in social interactions. The concept of face is seen in various cultures, but it is important to remember that each individual may prioritize their face differently. Managing face is a delicate and complex aspect of communication that should be approached with sensitivity and understanding.