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In part, at a procedural level, this study has attempted - largely necessitated by the specific research problem and data employed - to resolve this tension by applying in the first instance symbolic categories (i. e. the self) rather than linguistic ones (i. e. utterances and their components). In addition, in order to locate the self - or more specifically conversational selves - within a useable framework, I have employed the concepts of alignment to refer to the collective facework practices, and equilibrium to refer essentially to the normative thresholds on sociability. All three concepts have been incorporate into a single analytical framework which has sought to traverse the analytical impasse associated with facework in naturally occurring conversational interaction. These three central concepts the self, derived from an Goffmanian reading and conceptual isation as construal, alignment, drawn from sociological and cultural based work, and equilibrium, drawn primarily from the work of Goffman (1967) have then been central to my approach to the study of facework. I hope to have demonstrated in the preceding paragraphs how these three concepts are not distinct and mutually exclusive ones, but rather necessarily interwoven in with one another to form the conversational and symbolic matrix that allows for the proffering and ratification of culturally valued selves and the mutual activity of facework. Briefly taking each one of these turn, the concept of the self as the interactional and cultural basis for face has been fundamental to this study. in Chapter 11 drew on a body of literature which identified culturally varying notions of the self as the basis for culturally specific conceptualisations of face. Cultural nuances of the self were seen to be contingent on the extent to which the self of the individual 'overlapped' with the selves of others. Much of the discussion was based on an East-West distinction of the self, and how cultural differences directly informed the notion of face in Eastern and Western cultures. In Chapter 81 introduced a more 'sociological' reading of the self, one based not on culture as such, but rather a more dynamic conceptualisation of the self, as arising out of and being contingent on interaction. Thus, I posited the concept of the self as essentially a conversational -con strua 1, an entity capable of variously overlapping with the selves of other conversationalists over the flow of 294
sociable conversation. This sociable expanding and contracting of the self as construal was seen to be conversationally achieved and empirically manifest in and through the mobilisation of selves as both conversational players and conversational images. Conversationally, contraction, it was argued, can be seen to be achieved through the proffering of individuate standpoints or perspectives, in for example the reporting of a unique narrative or proffering and defending an individuated personal standing on an issue. Expansion of the self can be regarded as the symbolic converse of this, namely, the weakening of the self as a unique of individuated locus of expression vis-A-vis those other selves co-present. Conversationally this is realised through expressions of sameness during positive alignment whereby the self in effect expands to encompass sociable others, in terms of stances, viewpoints, and definitions. The self then in this sense has been treated as a conversational entity, capable of being expanded and contracted to allow the claiming of negative and positive face needs. Fundamentally, the way participants in sociable episodes were demonstrated to achieve such expansion and contraction of the self as construal was in and through the mobilisation and mutual ratification and support of both negative and positive sociable selves as images and players. That is, in the preceding analysis I have demonstrated that solidaric and individuated claims are made in and through routinely mobilised sociable selves, ones which index prevailing cultural values (see Chapter 2). This relationship between the self as conversational-construal and the sociable self as both player and image is represented in figure 9.1. 295
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sociable conversation. This sociable expanding and contracting <strong>of</strong> the self as<br />
construal was seen to be conversationally achieved and empirically manifest in<br />
and through the mobilisation <strong>of</strong> selves as both conversational players and<br />
conversational images. Conversationally, contraction, it was argued, can be<br />
seen to be achieved through the pr<strong>of</strong>fering <strong>of</strong> individuate standpoints or<br />
perspectives, in for example the reporting <strong>of</strong> a unique narrative or pr<strong>of</strong>fering and<br />
defending an individuated personal standing on an issue. Expansion <strong>of</strong> the self<br />
can be regarded as the symbolic converse <strong>of</strong> this, namely, the weakening <strong>of</strong> the<br />
self as a unique <strong>of</strong> individuated locus <strong>of</strong> expression vis-A-vis those other selves<br />
co-present. Conversationally this is realised through expressions <strong>of</strong> sameness<br />
during positive alignment whereby the self in effect expands to encompass<br />
sociable others, in terms <strong>of</strong> stances, viewpoints, and definitions. The self then in<br />
this sense has been treated as a conversational entity, capable <strong>of</strong> being<br />
expanded and contracted to allow the claiming <strong>of</strong> negative and positive face<br />
needs.<br />
Fundamentally, the way participants in sociable episodes were<br />
demonstrated to achieve such expansion and contraction <strong>of</strong> the self as<br />
construal was in and through the mobilisation and mutual ratification and<br />
support <strong>of</strong> both negative and positive sociable selves as images and players.<br />
That is, in the preceding analysis I have demonstrated that solidaric and<br />
individuated claims are made in and through routinely mobilised sociable<br />
selves, ones which index prevailing cultural values (see Chapter 2). This<br />
relationship between the self as conversational-construal and the sociable self<br />
as both player and image is represented in figure 9.1.<br />
295
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