浅析中西方面子文化的差异----以《喜宴》为例An analysis on Differences in Chinese and the Western Face Culture ----A Case Study of The Wedding Banquet

论文总字数：51076字

摘 要

随着中西方文化的不断交流和发展，文化冲突日渐显露。中西方的面子文化也大有不同，面子文化是中国传统文化中必不可少的一部分，中国人素来讲究面子，面子代表了生活的方方面面，丢面子就意味着丢了尊严。但在西方社会，面子文化却没有那么重要。西方文化中，更注重的是个人的决定和喜好。当中西文化相遇时，会产生诸多冲突，本文通过分别从《喜宴》中的送礼、婚宴、祝酒以及同性恋四个方面分析中西方面子文化的冲突与融合。为中西方面子文化冲突上提供了一定的解决方法。

关键词：面子文化；文化冲突；中西方；留面子

Contents

1. Introduction…………………………………………………………………1

2. Literature Review………………………………………………………….. 2

3. Face and Culture……………………………………………………………4

3.1 Chinese Face Culture ………………………………………………………5

3.2 Western Face Culture ………………………………………………………5

4.The Emdodiment of Differences Between Chinese and The Western

Face Cultures—A Case Study of The WeddingBanquet…………………..5

4.1Introduction to the Movie …………………………………………………..6

4.2 Research on Face Cultures in the Movie…………………………………...7

4.3 Analysis and Discussion…………………………………………………...12

5.Roots for Different Perspectives of Face culture …………………………18
5.1 Chinese Shame Culture…………………………………………………….18

5.2 Western Guilt Culture……………………………………………………...19

5.3 Chinese Collectivism Culture……………………………………………...20

5.4 Western Individualism Culture…………………………………………….20

6. Face-Saving Suggestions…………………………………………………..21

7. Conclusion………………………………………………………………….22

Work Cited……………………………………………………………………24

1. Introduction

Chinese anthropologist Hu Xianjin first introduced the concept of the face to the West, she believes that face represents a reputation which is of great social importance. Face gains through success and high reputation and is also created by individual efforts. In 1955, the American scholar Goffman put the the Western face problem. He believes that interpersonal communication always involves face work. Face permeates into interpersonal behavior that reflects individualist and is also the center of security and happiness. In 1978, the British scholar Brown and Levinson put forward the famous Face-saving Theory. He devided face into positive face and negative face. Based on the theoretical study, this thesis emphasizes face cultural differences between China and the West. Face and culture are inseparable. They are important to intercultural communications.

First, it’s helpful to eliminate communication barriers. All ethnic groups have the cultural soil and development history. Different geographical environments, historical backgrounds determine different cultures. Therefore, the face problem is important in cultural exchanges.

Second, it’s helpful to avoid friction. Due to cultural differences and lack knowledge of cross-cultural communication, Chinese and the Western exchanges may generate new friction. For example, Chinese people want to keep other side’s face through expressing modesty, which may be seen as hypocritical behavior to the Western people. The Western people always express themselves in a direct way, which may be seen as nochalant behavior to Chinese people.

Third, it’s helpful to open up horizons and promote cultural exchanges. If a nation wants to develop, it first should rely on its own updated strength, second should enhance its energy through cultural supplement and enrichment. The comparative study of Chinese and the Western face cultures can promote cultural exchanges.

2. Literature Review

Hu Xianjin uses semantic analysis to research “Lian” and “Mianzi” . She has collected and analyzed 25 relevant phrases on “Lian” and “Mianzi”. She defined “Lian” as the “social confidence to individual moral”, defined “Mianzi” as the “reputation from social achievements” . (Hu Xianjin, 1944: 44-45) The establishment of face should rely on high social status, fortune, ability and power. At the same time, it should avoid any controversial remarks. In order to reflect differences between “Lian” and “Mianzi” and highlight the morality of “Lian”, Hu emphasizes “Mianzi” one-sidely. Therefore, this definition seperates the relation of “Lian” and “Mianzi”. Face can be obtained through social relations. From the writings of Hu Xianjin, she had some vague views on these problems, but she did not pay enough attention.
Jin Yaoji accepted Hu Xianjin’s definition and developed her theory. From the perspective of Linguistics, “Lian” appears latter than “Mianzi”. According to Hu’s research, the word “Lian” first appeared in the Yuan Dynasty, but the word “Mianzi” appeared before the 4^th century. In order to avoid the complication of character, he used “face” to generalize the comnnotation of “Lian” and “Mianzi”. He divided “face” into “social face” and “moral face”. “Social face” is given to the individual community. Unless people’s behaviors are proved to be deserved, otherwise, the society can take his face back. However, it’s impossible that every person has “social face”. People in the bottom of society don’t have “social face”. “Social face” reflects heteronomy in the social interaction, which is linked to the the Western concept of shame culture. “Moral face” is a moral character and a group respect for people with reputation. Everyone has “moral face”, which is linked to the Western guilt and embodies self-discipline in social interaction. (Jin Yaoji, 1988: 289-345)

A century ago, an American priest Arthur Henderson Smith (Chinese name is Ming Enpu) wrote a book called “Chinese Characteristics” which describs Chinese people’s national character “ ‘face’ ” will be found to be in itself a key to the combination lock of many of the most important characteristics of the Chinese ” (Arthur　Henderson Smith, 1894: 17) Generally speaking, “face” in China is not only a moral standard, but also a special social integration tool and a social code of conduct. Arthur Henderson Smith regards “saving face” as the first feature of the Chinese people, which is still convinced by the Western people. Actually, the “face” in Chinese, contains the a series meaning about honor, which constitutes an important factor of Chinese interpersonal structure.

Goffman has defined face that “ it may be defined as the positive social value a person effectively claims for himself by the line others assume he has taken during a particular contact. Face is an image of self, delineated in terms of approved social attributes”( Goffman Erving, 1955: 231). He considered that face is an effective value, which is in people’s verbal communication, and face is a self-description, it is the confirmation and approvement of individual social values. Goffman believes that in people’s daily communication, “face work” exists in any place and any time. “Face” is one of the criteria of human behaviors. It permeate into interpersonal relationships. Goffman also believes that “face work” is co-ordinated. In order not to lose face, the safest way is not to threaten or harm another person’s face. So, people are always use polite language in the communication.

Brown and Levinson defined face as “the public self image that every member wants to claim for himself”. They believed that “ face ties face up with notions of being emotionally invested, and that can be lost, maintained, or enhanced, and must be constantly attended to in interaction”. Positive face is come from individual personality,is the extension of individulism. Individulist hope their behaviors will be not interpreted by others. Positive face refers that individulist hope to receive appreciation and approvement from society. (Brown and Levinson, 1978:15)

Stella Ting Toomey considered that “face is a phenomenon that an individual reacts in a relational situation. It’s an identity that is conjointly defined by the participants in setting” (Ting Toomey, 1998:215). In interpersonal communication, people will be confronted with conflicts that will result in loss of face. How to solve the conflicts and how to save our face. Stella Ting Toomey put forward the Face Negotiation Theory. She believed that different cultures will produce different conflicts that choose different “face” strategies. For example, China is a collective society, collectivism pays more attention on positive face. However, America is an individualistic society. Individual’ s behavior has nothing to do with others, he should responsible for himself. Individulism pays more attention on negative face.

There is no denying that “face” can constraint people’s behavior to some extent. “Face” provides valuable research materials for linguists and psychologist. This thesis studies cultural differences between China and the West and avoid conflicts of communiction.

The Western and Chinese scholars have studied the face from all aspects, However, due to the differences between China and the West, Chinese and the Western face theory are also different. For example, Chinese pay attention to formation and function in society,while the Western people put emphasis on discussing the practical function of “face” in social communication. Their common point is that they all want to define “face” in a proper way and show the essence and connotation of “face”. Thus, people can use “face theory” to solve these conflicts, avoid communication obstacles and save face effectively.

3. Face and Culture

3.1 Chinese Face Culture

Face enjoys a special place in Chinese culture, which is considered abstract and elusive by Lin Yutang. In traditional monarchy society, a person who obtained the monarch’s appreciation can receive glory from monarch. These glories are not only converted to the spiritual wealth, but also material wealth which is the reason why Chinese people pay more attention to face. Since face can bring a lot of unexpected benefits to the individual and the state, face enjoys a high status in the society. Ancient China had formed the face society and human society. But with the progress of society, face has more and more meanings. For example, “have face”, “leave face”, “give face” and “save face”.

Modern scholars Zhai Xuewei considered that Chinese people’s face is not only related to so-called “lian”, “mian”, but also can be extended to “light”, “gas”, “ugly” (Zhai Xuewei,1994:338-348). These words refer to an individual’s image and daily ritual of Confucian ethics and standards.

3.2 Western Face Culture

For the West, they never interfere other people’s choices and decisions. Similarily, they do not like others who interfere with their personal affairs. They believe that respect the privacy of others is a manifestation of politeness. From this point of view, individualism is very important to the Western people.

The West also avoid causing inconvenience to others, they will give people enough space to show respect. In communication, the Westerners would consider other’s face. At the same time, in order to avoid loss of face, they are independent and free. First, in the Western countries, except on formal occasions, they would directly call people’s name. If they make a mistake, they will make a direct apology. Formal occasions and informal occasions are same, after the formal introduction, they usually say , “If you can, call me Tom!” Second, they will treat their friends and relatives in a direct way. Furthermore, when you did well, they would not hesitate to praise you so that to maintain your face. When you get into troubles, they will be concerned about you, and exhaust their abilities to help you to go through the hardship.

4. The Emdodiment of Differences Between Chinese and The Western Face Cultures—A Case Study of The WeddingBanquet

4.1 Introduction to the movie

Gao Weitong, a Taiwanese who does estate business in New York in the United States, falls in love with an American young doctor Simon. Weitong’s father is a retired army commander of kuomintang, who was born in a feudal family and has a deep-rooted notion of Continuity of a clan. His mother is eager to have a grandson.Therefore, his parents always urge him to get married.

Weitong rents one of his houses to a Chinese paintress Weiwei who is worse off. At the same time, Weiwei doesn’t have green card. Simon comes out an idea, Weitong and Weiwei can have a fake marriage which not only hide the truth for Wei’s parents but also solve Weiwei’s problems. When Wei’s parents hear the news of Wei’s marriage, they fly to the US to host the marriage.

Weitong’s parents are satisfied with Weiwei, however, Weitong just wants to attend an American wedding notarization. Out of the hall, Wei’s mother can’t help bursting into tears. In order to alleviate unhappiny atmosphere, Simon wants to invite Wei’s parents to go to a Chinese restaurant. In a restaurant, they meet this restaurant boss’s Chen who was the driver of Weitong’s father. He offers a grand wedding reception for them.

After the wedding banquet, Weiwei unexpectedly get pregnant. One day at the breakfast, Simon speak the truth and quarrel with Weitong in front of Wei’s parents. Weitong’s father is taken to hospital because of the stoke, Weitong has to tell mother that he is a homosexual. His mother asks him not to tell the truth to the father.

Weiwei is unwilling to deceive Weitong’s parents. She returns the gifts that received from Weitong’s mother. Finally, Weiwei decides to give birth to the baby independently.

In Simon’s birthday, Weitong’s father discharges from the hospital and walks with Simon. He talks with Simon in English. Suddenly Simon understand Weitong’s father has already known the real relation between Weitong and him. Finally, Weitong’s father gives him a red pocket and asks him to hide the truth to Weitong’s mother.

Weitong and Weiwei want Simon to be the second father of the baby, Simon readily agree.Weitong’s parents leave New York. Weitong gives them a photograph taken on the day of the wedding reception. In the last page, Weitong, Weiwei and Simon all wear wedding dress.

4.2 Research on Face Cultures in the Movie

4.2.1 Scenes of Face Cultures in Gift-giving

Scene 1

Weitong’s parents: I have some gifts to you.

Weiwei: What’s this?

Weitong’s mother: Weiwei, Weitong is in your hands now.

Weiwei: So I can’t refuse.

Weitong’s mother: We bought this pearl necklace when we visited in Japan. Please wear it at the wedding.

Weiwei: How beautiful! It’s must expensive.

Weitong’s mother: They’re natural pearls, and this red coral pin was from Malaysia.

Weiwei: You give me so much.

Weitong’s mother: It’s a bracelet. Here is the Chi-Pao which bought from the best Chi-pao company in Taibei. Please try it on.

Weiwei: It may be bought in Chinatown

Weitong’s mother: It’s a real treasure. I brought it from the mainland when I was young. Look at this quality and workmanship, you can’t find it anymore.

Weiwei: I’ll try it on.

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