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Essay / Research Paper Abstract
A 7 page research paper that examines the role that saving face and facework play in Asian culture shows that this aspect of communication behavior is interwoven into the societal fabric of many Asian countries to a greater degree than one finds in Western cultures. While this is beneficial to social interaction in some ways, there is also evidence that this cultural paradigm can have negative effects. Bibliography lists 5 sources.
Page Count:
7 pages (~225 words per page)
File: D0_khfacew.rtf
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Unformatted sample text from the term paper:
397). Current research in "facework" points out that saving face can refer to concern for ones own image, concern for anothers image or mutual concern (Oetzel, et al, 2000).
The concept of "face" is an integral part of Asian cultures. Individuals utilize communicative behaviors (or "facework") to "uphold, restore, or save (their) own face" while often supporting,
challenging or threatening the face of others (Oetzel, et al, 2000, p. 397). The following examination of the role that saving face and facework play in Asian culture shows that
this aspect of communication behavior is interwoven into the societal fabric of many Asian countries to a greater degree than one finds in Western cultures. While this is beneficial to
social interaction in some ways, there is also evidence that this cultural paradigm can have negative effects. For example, Techawongtham (2000) argues that "face in Asia" can either be
serious or farcical. In Japan, the concept of face is taken, quite literally, with deadly seriousness. If a Japanese company does poorly, its top executives immediately apologize to shareholders and
the public. In extreme cases, these executives might atone for their loss of face, that is, for their public shame, by committing suicide (Techawongtham, 2000). Japanese ministers resign at the
mere suggestion of scandal, frequently even before any solid evidence is produced (Techawongtham, 2000). On the other hand, in Thailand, the concept of face is used as a smokescreen to
justify and/or hide governmental malfeasance. Thai politicians and bureaucrats will strenuously deny any knowledge of wrongdoing, even if they are caught "red-handed" (Techwongtham, 2000). Law enforcement agents become
indignant if they are criticized and readily defend colleagues who have been accused of illicit activities. Likewise, Thai businessmen deny responsibility for their companies insolvency, while also resisting efforts to
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