The dynamics of Chinese face mechanisms and classroom behaviour: a case study

Wu, Xiaoxin

doi:10.1080/09500790903487512

Cited by 24 publications

(7 citation statements)

References 39 publications

(46 reference statements)

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“…The reasons for Chinese students" silence in the classroom have been the subject of much research. Due to the influence received from Confucianism, young people are expected to respect older people (Wu, 2009). Therefore, the teacher has always been authoritative in the Chinese classroom (Tan, 2017), and few students question their teachers.…”

Section: Chinese Classroommentioning

confidence: 99%

How to Create a Safe Space When Teaching Controversial Issues in China

Wang¹

2022

JED

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In order to make students adapt to democratic life, educators have a responsibility and obligation to bring controversial topics into the classroom. A safe space is needed for the discussion of controversial topics in the classroom without any intrusion. However, the author of this article found that the concept of safe space is rarely mentioned in China. Therefore, this essay critically analyses five national and regional studies on safe spaces to suggest how safe spaces could be achieved in Chinese classrooms for teachers and students.

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Section: Chinese Classroommentioning

confidence: 99%

How to Create a Safe Space When Teaching Controversial Issues in China

Wang¹

2022

JED

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“…An initial review of the literature sought to outline major sociocultural and historical factors which have shaped each group (Rupp, 2019). Six major sociocultural factors which have been present in the social context of Chinese house church pastors are: (i) a history of agrarian living (Fei, 1992;Scollon and Scollon, 1994), (ii) Confucian philosophy's influence on family and interdependent identity construction (Hsu, 1949(Hsu, , 1980(Hsu, , 1985Lin, 1935Lin, , 1937Lin, , 1959Yan, 2009a), (iii) the role of facework in maintaining interdependently held identity (Hu, 1944;Fu, Watkins, and Wei, 2004;Ting-Toomey, 1994;Wu, 2009) (iv) a desire by the Chinese church to be viewed within broader society as independent from foreign influence (Koesel, 2013;Lee, 2007;Leung, 2011), (v) historic Communist Party policies (Lin, 1935;Yan, 2009bYan, , 2010, and finally (vi) current Party-state policies in the midst of rising nationalism (Entwistle, 2016;Fulton, 2015;Ma and Li, 2017;Yang, 2005).…”

Section: Literature Reviewmentioning

confidence: 99%

Inside and out: Knowing Chinese and US models of ministry

Rupp

2020

Missiology

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Increasing numbers of US millennial missionaries are working alongside Chinese house church pastors in China, and conflicts between the two groups have been noted. To date, a majority of scholarly works have explored each of these group’s more surface-level needs, values, and preferences. This basic qualitative study seeks to describe differences in their tacitly held working models of ministry. Working models of ministry have been defined as taken-for-granted assumptions about what it means to be a minister. Analysis of qualitative data yielded from 16 semi-structured interviews resulted in a description of how each of these two groups have conceptualized ministry. In responding to different social contexts, each model has had a different structure, mechanism, and movement. Metaphorically, Chinese participants have been ministering as shepherds by establishing in-group boundaries, embodying clear direction, and taking responsibility for their flock’s growth. In contrast, millennial participants have been ministering as Sherpas by coming alongside those whom they are discipling, walking with them, and sharing burdens during the journey. This study recommends Chinese house church pastors adopt certain aspects of the US model as they lead millennial missionaries. This study also recommends millennial missionaries adopt certain aspects of the Chinese model as they disciple Chinese Christians.

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“…Goffman (1959;1971) defines "face" as one's socially approved selfimage and "facework" as the verbal and nonverbal ways people act in order to maintain their own and others' self-image. In an article exploring the dynamics of face mechanism and Chinese classroom behaviour, Wu (2009) examined face-related factors which included low-risk face, collective face, hierarchical face, and harmonious face. He discussed "low-risk face": tendencies to avoid uncertain situations and concern over the anticipated reactions of others in attempts to reduce the risk of losing face; "collective face": a greater emphasis on the relationship between individuals and collective goals over individuals and personal goals; "hierarchical face": a heightened sensitivity towards relationships based on one's higher or lower status; and "harmonious face": the tendency to avoid open confrontations for fear of jeopardising the harmonious social relations among each other.…”

Section: How Does Disguised Distress Relate To the Concept Of "Face" mentioning

confidence: 99%

Maladaptive Perfectionism, Disguised Distress, and Help Seeking in the Culture of “Saving Face”: Links to Anxiety and Depressive Symptoms among Asian Youth

Wong¹

2019

Preprint

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Research has found disguised distress to mediate the relationship between maladaptive perfectionism and psychopathology. While disguised distress shares features with the tendency to protect one’s self-image, also known as “saving face” in Asian cultures, no study has explored these constructs in relation to each other. The present mixed methods study examines the roles that “saving face” culture and associated self-concealment, perfectionistic self presentation, and help-seeking attitudes have in the relationship between maladaptive perfectionism and anxiety and depression among Asian youth. Two hundred and eleven Asian international students attending college in the US were administered the Frost Multidimensional Perfectionism Scale, Self-Concealment Scale, Perfectionistic Self-Presentation Scale, Consciousness of Social Face Scale, Depression Anxiety Stress Scale, and Attitudes Towards Seeking Professional Psychological Help Scale. Semi-structured interviews examining childhood and adolescent experiences growing up in Asia were conducted with a subset of ten students. Correlation, mediation, and moderation analyses were conducted, interviews were coded, and findings were merged. Desire to gain face, fear of losing face, self-concealment, and a preference to cope on one’s own were significant mediators and the first three variables were significant moderators in the link between perfectionism and distress. There were strong correlations between these constructs. Interview themes revealed an overarching concern over meeting expectations and saving face, and multi-faceted ways in which the need to be perfect manifested. The community as a complex support system and a growth-oriented mindset emerged as likely protective factors. Implications for mental health in Asia and the role of culture in psychological research are discussed.

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The dynamics of Chinese face mechanisms and classroom behaviour: a case study

Cited by 24 publications

References 39 publications

How to Create a Safe Space When Teaching Controversial Issues in China

How to Create a Safe Space When Teaching Controversial Issues in China

Inside and out: Knowing Chinese and US models of ministry

Maladaptive Perfectionism, Disguised Distress, and Help Seeking in the Culture of “Saving Face”: Links to Anxiety and Depressive Symptoms among Asian Youth

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