Face, Identities, and Confucian Values In Korean Institutional Discourse
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초록
Relationships between cultural values and language formation have been known for decades but have not been fully explored. Perhaps the best known among them is the landmark work of Brown and Levinson (1978, 1987), which developed a politeness framework that essentially argued linguistic politeness is proportionate to power, distance, and ranking of imposition variables. A number of studies since then have employed Brown and Levinson’s politeness framework, but they do not really examine how discernment politeness can be strategically exploited, especially in interactional discourse. They also have not explored how cultural values influence the functional use of discernment. Although indirectness is one of the language-specific means of indicating politeness in Korean society, cultural values are also strategically used in order to indicate (im) politeness. Cultural knowledge is a main resource for the linguistic cues in the organization of discourse context. The implications of the findings of this study reach far beyond the traditional bounds of linguistic politeness. First, cultural values can provide a link between linguistic presentation and social practice. Second, Korean politeness cannot be interpreted without understanding Confucian values because Confucian thinking is the ‘common sense’ knowledge that permeates all kinds of social interactions. Third, cultural knowledge can be used to influence the exercise of informal power in Korean institutional contexts.
Abstract
Relationships between cultural values and language formation have been known for decades but have not been fully explored. Perhaps the best known among them is the landmark work of Brown and Levinson (1978, 1987), which developed a politeness framework that essentially argued linguistic politeness is proportionate to power, distance, and ranking of imposition variables. A number of studies since then have employed Brown and Levinson’s politeness framework, but they do not really examine how discernment politeness can be strategically exploited, especially in interactional discourse. They also have not explored how cultural values influence the functional use of discernment. Although indirectness is one of the language-specific means of indicating politeness in Korean society, cultural values are also strategically used in order to indicate (im) politeness. Cultural knowledge is a main resource for the linguistic cues in the organization of discourse context. The implications of the findings of this study reach far beyond the traditional bounds of linguistic politeness. First, cultural values can provide a link between linguistic presentation and social practice. Second, Korean politeness cannot be interpreted without understanding Confucian values because Confucian thinking is the ‘common sense’ knowledge that permeates all kinds of social interactions. Third, cultural knowledge can be used to influence the exercise of informal power in Korean institutional contexts.
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