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CHAPTER<br />

3<br />

FACEWORK AS ALIGNMENT<br />

... a proper model <strong>of</strong> face dynamics must inc<strong>of</strong>porate the idea that people are<br />

interacting for the purposes <strong>of</strong> companionship and affiliation as well as selfdefinition<br />

... interaction is typically regulated by vafying degrees <strong>of</strong> an affiliation<br />

motive and a desire for self-definition. (Earley 1997,62)<br />

3.0 Introduction<br />

In the preceding pages I have introduced the notions <strong>of</strong> face and facework,<br />

and gone on to consider cultural variations in both the conceptualisations <strong>of</strong> the<br />

face and the linguistic realisation <strong>of</strong> facework (Chapter 1). 1 have also more<br />

specifically outlined how German and English communicative style displays marked<br />

differences along a range <strong>of</strong> communicative parameters, which points to variations<br />

in the way face concerns inform everyday discourse in either culture (Chapter 2).<br />

Having set out the conceptual and empirical terrain then, I want now to address the<br />

question <strong>of</strong> an appropriate analytic framework for systematically addressing English<br />

- German differences in the realisation <strong>of</strong> facework in ongoing talk. I have accorded<br />

this question a whole chapter due to its centrality to both the research questions<br />

and empirical foci <strong>of</strong> this study.<br />

I shall begin by outlining the main approaches to the analysis <strong>of</strong> facework in<br />

discourse, these being largely applications or developments <strong>of</strong> G<strong>of</strong>fman's and<br />

Brown and Levinson's frameworks (3.1). 1 shall then change footing somewhat to<br />

consider the contingencies and dynamics <strong>of</strong> the particular type <strong>of</strong> discourse on<br />

which this particular study is based, that is, sociable interaction (3.2). Based on<br />

these discussions, I shall go on to posit an approach more suitable than extant<br />

frameworks to addressing facework in ongoing sociable conversation, that is, an<br />

approach not having as its primary unit <strong>of</strong> analysis sociable utterances, but rather<br />

sociable selves, and their mobilisation in the achievement <strong>of</strong> ritual -or as I shall<br />

refer to it from here on 'sociable equilibrium' (3.3). Finally I shall conclude the<br />

chapter (3.4).<br />

76

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