other while they communicate. Thai The Thai word for face is (, ). There are basically two main ways of expressing loss of face: One, (), translates literally as 'lose face.' Another term, () means 'sale of face'. The actual connotation of is that the person who lost face did so through fault of self or through the thoughtless action of another. As in China and other regions where loss of face is important, the Thai version involves sociodynamic status. Khmer (Cambodia) The Khmer word for face is (, ). () translates literally as 'lose face'. () translates literally as 'save face' or 'preserve face'. This concept is understood and treated much the same in Cambodia as elsewhere in Asia. Korean The concept of "face" or ( , ) is extremely important in Korean culture. Academic interpretations Sociology "Face" is central to sociology and sociolinguistics. Martin C. Yang analyzed eight sociological factors in losing or gaining face: the kinds of equality between the people involved, their ages, personal sensibilities, inequality in social status, social relationship, consciousness of personal prestige, presence of a witness, and the particular social value/sanction involved. The sociologist Erving Goffman introduced the concept of "face" into social theory with his 1955 article "On Face-work: An Analysis of Ritual Elements of Social Interaction" and 1967 book Interaction Ritual: Essays on Face-to-Face Behavior. According to Goffman's dramaturgical perspective, face is a mask that changes depending on the audience and the variety of social interaction. People strive to maintain the face they have created in social situations. They are emotionally attached to their faces, so they feel good when their faces are maintained; loss of face results in emotional pain, so in social interactions people cooperate by using politeness strategies to maintain each other's faces. Face is sociologically universal. People "are human", Joseph Agassi and I. C. Jarvie believe, "because they have face to care for – without it they lose human dignity." Hu elaborates: The sociological concept of face has recently been reanalyzed through consideration of the Chinese concepts of face ( and ) which permits deeper understanding of the various dimensions of experience of face, including moral and social evaluation, and its emotional mechanisms. Face saving in collective action The value of "saving face" has been seen in application of a Confucian form of protest and collective action. Evidence of face saving has been seen in a labor