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the self may also be considered to the extent that it 'overlaps' with other selves, similar to the construal reading. That is, the extent to which the self is in solidarity with or autonomous from other selves. Importantly, unlike the general appropriation of the self as construal in cross-cultural work, I am not treating this overlapping as a static one (as implied by cross-cultural studies attacking western conceptualisations of facework - see Chapter 1), but rather as a conversationally dynamic. That is, a conceptualisation of the self in construal terms which is contingent on the flow of ongoing conversation. What this allows us to arrive at is the notion of the 'conversational self-construal' (see fig. 8.1). Fig. 8.1 The Conversational Construal ENACTING / OVERLAPPING ENACTED SELF SELF (interactionally contingent) + (culturally contingent construals) INTERACTIONALLY OVERLAPPING 'SELVES' (interactionally contingent construals) This reading of the self is I believe essential to understanding both positive and negative facework as alignment in terms of not the image of self, but the status of self. Positive alignment can be regarded as a process whereby participants work to 'overlap' selves, in terms of, for example, their experiences, definitions, and points of view. Negative alignment can be regarded as the process whereby participants work to similarly 'individuate' selves. Positive alignment can thus be recast as evidencing the expansion of the self to include others, and negative alignment as the contraction of the self as a more individuated and salient entity (see figs 8.2a and 8.2b) (see also Chapter 9). Fig 8.2a. The Overlapping Selves (as Conversational Construals) of Positive Alignment (2) 238
Fig 8.2b The Individuated Selves (as Conversational Construals) of Negative Alignment 00 In effect, this conceptualisation of the self is something akin to a fusion of a Goffmanian reading of self, and a cross-cultural one. Both conceptual i sations are essential I believe to understanding conversational facework as alignment in general, but also cultural differences in conversational facework (see Chapter 9). With these comments in mind, I now want to consider more closely the conversational mobilisation of sociable selves, both as players and images, as well as entities able to alter their statues as conversational construals in the ratificatory and reciprocal achievement of sociable equilibrium. In the following section, I shall attempt to illustrate this by employing a sustained focus on instances of sociable conversation from both milieu. 8.2 Selves in Action I now want to turn to four particular sociable episodes - two from each culture - which I shall address by applying the analytical framework advanced and developed in the preceding chapters. In focusing on these particular examples of the aim is to demonstrate how, what plays itself out as -talk, sociable conversation, can actually be accounted for on a turn by turn basis as alignment of some of the sociable selves identified in Chapter 7. In Chapter 51 identified a set what I presented as salient topic categories, ones necessitated from a practical point of view to gain some sort of descriptive 'handle' on the range of topics, themes, and issues drawn upon 239
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the self may also be considered to the extent that it 'overlaps' with other selves,<br />
similar to the construal reading. That is, the extent to which the self is in<br />
solidarity with or autonomous from other selves. Importantly, unlike the general<br />
appropriation <strong>of</strong> the self as construal in cross-cultural work, I am not treating this<br />
overlapping as a static one (as implied by cross-cultural studies attacking<br />
western conceptualisations <strong>of</strong> facework - see Chapter 1), but rather as a<br />
conversationally dynamic. That is, a conceptualisation <strong>of</strong> the self in construal<br />
terms which is contingent on the flow <strong>of</strong> ongoing conversation. What this allows<br />
us to arrive at is the notion <strong>of</strong> the 'conversational self-construal' (see fig. 8.1).<br />
Fig. 8.1 The Conversational Construal<br />
ENACTING / OVERLAPPING<br />
ENACTED SELF SELF<br />
(interactionally<br />
contingent)<br />
+ (culturally<br />
contingent<br />
construals)<br />
INTERACTIONALLY<br />
OVERLAPPING<br />
'SELVES'<br />
(interactionally<br />
contingent construals)<br />
This reading <strong>of</strong> the self is I believe essential to understanding both<br />
positive and negative facework as alignment in terms <strong>of</strong> not the image <strong>of</strong> self,<br />
but the status <strong>of</strong> self. Positive alignment can be regarded as a process whereby<br />
participants work to 'overlap' selves, in terms <strong>of</strong>, for example, their experiences,<br />
definitions, and points <strong>of</strong> view. Negative alignment can be regarded as the<br />
process whereby participants work to similarly 'individuate' selves. Positive<br />
alignment can thus be recast as evidencing the expansion <strong>of</strong> the self to include<br />
others, and negative alignment as the contraction <strong>of</strong> the self as a more<br />
individuated and salient entity (see figs 8.2a and 8.2b) (see also Chapter 9).<br />
Fig 8.2a. The Overlapping Selves (as Conversational Construals) <strong>of</strong><br />
Positive Alignment<br />
(2)<br />
238