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Despite the deviation of service encounters, Excerpt 10 also highlights how the izakaya is used for other social activities besides eating, drinking and interper- sonal talk (Allen & Liu, 2022). Hachiro is seeking legal help on behalf of his friend, and despite being retired, Nakatsuka has offered to assist. From a meso perspective, this suggests that, while the main purpose of the izakaya is to pro-

Table 2 Despite the deviation of service encounters, Excerpt 10 also highlights how the izakaya is used for other social activities besides eating, drinking and interper- sonal talk (Allen & Liu, 2022). Hachiro is seeking legal help on behalf of his friend, and despite being retired, Nakatsuka has offered to assist. From a meso perspective, this suggests that, while the main purpose of the izakaya is to pro-

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Figure 1: Examples of local izakayas in Nishinomiya, Japan (images are the author's)
Figure 1: Examples of local izakayas in Nishinomiya, Japan (images are the author's)
Table 1: Levels of sociopragmatic analysis.
Table 1: Levels of sociopragmatic analysis.
socially and culturally appropriate, as the master does not deviate from his typical service encounter behaviours. The service encounter progresses to the master returning to the counter where he delivers the food and uses the phrase omachi (“thank you for waiting”) and places a beer bottle and glass down in front of the customer. The customer acknowledges this action while talking to other customers sitting next to him. However, the customer does so by uttering a minimal response (“ah”) and per- forming two head nods. While this response differs from other responses (such as itadakimasu in Excerpt 6), he does use non-verbal responses (e.g. head nods) in place of “polite” utterances. Again, the use of non-verbal responses in this context is socially appropriate as the master does not oppose or challenge the customer in this interaction.
socially and culturally appropriate, as the master does not deviate from his typical service encounter behaviours. The service encounter progresses to the master returning to the counter where he delivers the food and uses the phrase omachi (“thank you for waiting”) and places a beer bottle and glass down in front of the customer. The customer acknowledges this action while talking to other customers sitting next to him. However, the customer does so by uttering a minimal response (“ah”) and per- forming two head nods. While this response differs from other responses (such as itadakimasu in Excerpt 6), he does use non-verbal responses (e.g. head nods) in place of “polite” utterances. Again, the use of non-verbal responses in this context is socially appropriate as the master does not oppose or challenge the customer in this interaction.
In this long excerpt, several significant features occur. As mentioned above, the two unknown customers are introduced to the master. The regular customer (Rumi) begins the introduction, in which she describes who the people are and how they are connected. Rumi uses the polite expression hontd osewa ni nat- ferun desu (“I am really grateful for their help”), which demonstrates the tachiba (“place’, “status”) of all parties in relation to each other (Haugh & Obana, 2011). Then Hisamatsu introduces himself, using the honorific form of the copula, de gozaimasu. He also uses the honorific phrase, ojama sasete itadakimashita (“thank you for having us”). Throughout these interactions, positive non-verbal behaviours (Allen, 2019) are also performed (e.g. smiling and bowing). These expressions form part of routine-like aisatsu or greetings. Specifically, they are ‘verbal formulae and nonverbal rituals that mark demeanour among the inter- actants” (Ide, 1998, p. 526). Furthermore,
In this long excerpt, several significant features occur. As mentioned above, the two unknown customers are introduced to the master. The regular customer (Rumi) begins the introduction, in which she describes who the people are and how they are connected. Rumi uses the polite expression hontd osewa ni nat- ferun desu (“I am really grateful for their help”), which demonstrates the tachiba (“place’, “status”) of all parties in relation to each other (Haugh & Obana, 2011). Then Hisamatsu introduces himself, using the honorific form of the copula, de gozaimasu. He also uses the honorific phrase, ojama sasete itadakimashita (“thank you for having us”). Throughout these interactions, positive non-verbal behaviours (Allen, 2019) are also performed (e.g. smiling and bowing). These expressions form part of routine-like aisatsu or greetings. Specifically, they are ‘verbal formulae and nonverbal rituals that mark demeanour among the inter- actants” (Ide, 1998, p. 526). Furthermore,
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PragmaticsService Encounters
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