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Fig. 9.1 The Symbolic Propensities <strong>of</strong> the Conversational Self<br />

-<br />

Contraction <strong>of</strong> Expansion <strong>of</strong> Contraction<br />

Self Self <strong>of</strong> Self<br />

Mobilisation and Alignment <strong>of</strong> Selves as<br />

Conversational Players and Images<br />

ONGOING CONVERSATIONAL FLOW --jo.<br />

The Self as<br />

Conversational<br />

Construal<br />

Face Needs<br />

I have treated the second key term <strong>of</strong> alignment in quite general terms to<br />

refer to the way selves are mobilised vis-ý-vis other selves in talk. Participants<br />

in sociable episodes have been conceived <strong>of</strong> as being both alignable and align-<br />

dependent entities in their sociable capacities. In sociable episodes, particular<br />

selves were shown to be mobilised, commonly typical ones, recognisable by co-<br />

participants as sociable. In order to ratify and support these selves, appropriate<br />

recipient selves were shown to be mobilised and, appropriately aligned.<br />

I demonstrated in Chapter 6 that the facework as alignment approach<br />

allows for a range <strong>of</strong> conversational possibilities centred around the ratification<br />

and n on-ratifi cation <strong>of</strong> sociable selves. It was argued that - and in line with<br />

G<strong>of</strong>fman's (1967) comments on the fundamental condition <strong>of</strong> ritual equilibrium<br />

under normal circumstances, selves are aligned in a way that encouraged<br />

ratification and support. This preference for ratification was shown to apply<br />

equally to both negative and positive alignment. On occasions when selves<br />

were not ratified, participants were shown to normatively re-align so as to<br />

296

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