pp. 88-99The Structure of Face Engagements
When two persons are mutually present and hence engaged together in some degree of unfocused interaction, the mutual proffering of civil inattention-a significant form of unfocused interaction-is not the only way they can relate to one another. They can proceed from there to engage one another in focused interaction, the unit of which I shall refer to as a face engagement or an encounter. Face engagements comprise all those instances of two or more participants in a situation joining each other openly in maintaining a single focus of cognitive and visual attention-what is sensed as a single mutual activity, entailing preferential communication rights. As a simple example -and one of the most common-when persons are present together in the same situation they may engage each other in a talk. This accreditation for mutual activity is one of the broadest of all statuses. Even persons of extremely disparate social positions can find themselves in circumstances where it is fitting to impute it to one another. Ordinarily the status does not have a "latent phase" but obliges the incumbents to be engaged at that very moment in exercising their status.
Mutual activities and the face engagements in which they are embedded comprise instances of small talk, commensalism, love-making, gaming, formal discussion, and personal servicing (treating, selling, waitressing, and so forth) . In some cases, as with sociable chats, the coming together does not seem to have a ready instrumental rationale. In other cases, as when a teacher pauses at a pupil's desk to help him for a moment with a problem he is involved in, and will be involved in after she moves on, the encounter is clearly a setting for a mutual instrumental activity, and this joint work is merely a phase of what is primarily an individual task. It should be noted that while many face engagements seem to be made up largely of the exchange of verbal statements, so that conversational encounters can infact be used as the model, there are still other kinds of encounters where no word is spoken. This becomes very apparent, of course, in the study of engagements among children who have not yet mastered talk, and where, incidentally, it is possible to see the gradual transformation of a mere physical contacting of another into an act that establishes the social relationship of jointly accrediting a face-to-face encounter. Among adults, too, however, nonverbal encounters can be observed: the significant acts exchanged can be gestures, or even, as in board and card games, moves. Also, there are certain close comings-together over work tasks which give rise to a single focus of visual and cognitive attention and to intimately coordinated contributions, the order and kind of contribution being determined by shared appreciation of what the task-at-the-moment requires as the next act. Here, while no word of direction or sociability may be spoken, it will be understood that lack of attention or coordinated response constitutes a breach in the mutual commitment of the participants.
Where there are only two participants in a situation, an encounter, if there is to be one, will exhaust the situation, giving us a fully-focused gathering. With more than two participants, there may be persons officially present in the situation who are officially excluded from the encounter and not themselves so engaoed. These unengagedl" participants change the gathering into a Partly-focused one. If more than three persons are present, there may be more than one encounter carried on in the same situations multifocused gathering. I will use the term Participation unit to refer both to encounters and to unengaged participants; the term bystander will be used to refer to any individual present who is not a ratified member of the particular encounter in question, whether or not he is currently a member of some other encounter.
In our society, face engagements seem to share a complex of properties, so that this class of social unit can be defined analytically, as well as by example.
An encounter is initiated by someone making an opening move, typically by means of a special expression of the eyes but sometimes by a statement or a special tone of voice at the beginning of a statement's The engagement proper begins when this overture is acknowledged by the other, who signals back with his eyes, voice, or stance that he has placed himself at the disposal of the other for purposes of a mutual eye-to-eye activity even if only to ask the initiator to postpone his request for an audience.
There is a tendency for the initial move and the responding "clearance" sign to be exchanged almost simultaneously, with all participants employing both signs, perhaps in order to prevent an initiator from placing himself in a position of being denied by others. Glances, in particular, make possible this effective simultaneity. In fact, when eyes are joined, the initiator's first glance can be sufficiently tentative and ambiguous to allow him to act as if no initiation has been intended, if it appears that his overture is not desired.
Eye-to-eye looks, then, play a special role in the communication life of the community, ritually establishing an avowed openness to verbal statements and a rightfully heightened mutual relevance of acts. In Simmel's words:
Of the special sense-organs, the eye has a uniquely sociological function. The union and interaction of individuals is based upon mutual glances. This is perhaps the most direct and purest reciprocity which exists anywhere. This highest psychic reaction, however, in which the glances of eye to eye unite men, crystallizes into no objective structure; the unity which momentarily arises between two persons is present in the occasion and is dissolved in the function. So tenacious and subtle is this union that it can only be maintained by the shortest and straightest line between the eyes, and the smallest deviation from it, the slightest glance aside, completely destroys the unique character of this union. No objective trace of this relationship is left behind, as is universally found, directly or indirectly, in all other types of associations between men, as, for example, in interchange of words. The interaction of eye and eye dies in the moment in which directness of the function is lost. But the totality of social relations of human beings, their self assertion and self-abnegation, their intimacies and estrangements, would be changed in unpredictable ways if there occurred no glance of eye to eye. This mutual glance between persons, in distinction from the simple sight or observation of the other, signifies a wholly new and unique union between them.
It is understandable, then, that an individual who feels he has cause to be alienated from those around him will express this through some "abnormality of the gaze," especially averting of the eyes. And it is understandable, too, that an individual who wants to control others' access to him and the information he receives may avoid looking toward the person who is seeking him out. A waitress, for example, may prevent a waiting customer from "catching her eye" to prevent his initiating an order. Similarly, if a pedestrian wants to ensure a particular allocation of the street relative to a fellow pedestrian, or if a motorist wants to ensure priority of his line of proposed action over that of a fellow motorist or a pedestrian, one strategy is to avoid meeting the other's eyes and thus avoid cooperative claims. And where the initiator is in a social position requiring him to give the other the formal right to initiate all encounters, hostile and teasing possibilities may occur.
As these various examples suggest, mutual glances ordinarily must be withheld if an encounter is to be avoided, for eye contact opens one up for face engagement. I would like to add, finally, that there is a relationship between the use of eye-to-eye glances as a means of communicating a request for initiation of an encounter, and other communication practices. The more clearly individuals are obliged to refrain from staring directly at others, the more effectively will they be able to attach special significance to a stare, in this case, a request for an encounter. The rule of civil inattention thus makes possible, and "fits" with, the clearance function given to looks into others' eyes. The rule similarly makes possible the giving of a special function to "prolonued" holding of a stranger's glance, as when unacquainted persons who had arranged to meet each other manage to discover one another in thisway.
Once a set of participants have avowedly opened themselves up to one another for an engagement, -an eye-to-eye ecological huddle tends to be carefully maintained, maximizing the opportunity for participants to monitor one another's mutual perceivings. The participants turn their minds to the samesubject matter and (in the case of talk) their eyes to the same speaker, although of course this single focus of attention can shift within limits from one topic to another and from one speaker or target to another. A shared definition of the situation comes to prevail. This includes agreement concerning perceptual relevancies and irrelevancies, and a "working consensus," involving a degree of mutual considerateness, sympathy, and a muting of opinion differences. Often a group atmosphere develops what Bateson has called ethos. At the same time, a heightened sense of moral responsibility for one's acts also seems to develop. A "we-rationale" develops, being a sense of the single thing that we the participants are avowedly doing together at the time. Further, minor ceremonies are likely to be employed to mark the termination of the engagement and the entrance and departure of particular participants (should the encounter have more than two members). These ceremonies, along with the social control exerted during the encoun. ter to keep participants "in line," give a kind of ritual closure to the mutual activity sustained in the encounter. An individual will therefore tend to be brought all the way into an ongoing encounter or kept altogether out of it.
Engagements of the conversational kind appear to have, at least in our society, some spatial conventions. A set of individuals caused to sit more than a few feet apart because of furniture arrangements will find difficulty in maintaining informal talk; those brought within less than a foot and a half of each other will find difficulty in speaking directly to each other, and may talk at an off angle to compensate for the closeness.
In brief then, encounters are organized by means of a special set of acts and gestures compromising communication about communicating. As a linguist suggests:
There are messages primarily serving to establish, to prolong, or to discontinue communication, to check whether the channel works ("Hello, do you hear me?"), to attract the attention of the interlocutor or to confirm his continued attention ("Are you listening?" or in Shakesperean diction, "Lend me your ears!" and on the other end of the wire "Um-hum!").