Jorg Friedrichs writes [UPDATE: link fixed],
In short, status is more salient for honor and face than for dignity cultures. In honor cultures, hierarchy is like a “pecking order” with “cockfights” rife among status-anxious rivals because the honor code requires defending honor against real or perceived challenges from peers. In face cultures, hierarchy is engrained in the collective consciousness of the group and status anxiety cannot burst into conflict because people must know their place. In dignity cultures, self-worth is a birthright so status and, by implication, status anxiety should matter less.
There is a lot of interesting, speculative discussion along these lines.
On a related note, in a recent Cowen-Haidt discussion, Jonathan Haidt brought up one of his old posts.
I just read the most extraordinary paper by two sociologists — Bradley Campbell and Jason Manning — explaining why concerns about microaggressions have erupted on many American college campuses in just the past few years. In brief: We’re beginning a second transition of moral cultures. The first major transition happened in the 18th and 19th centuries when most Western societies moved away from cultures of honor (where people must earn honor and must therefore avenge insults on their own) to cultures of dignity in which people are assumed to have dignity and don’t need to earn it. They foreswear violence, turn to courts or administrative bodies to respond to major transgressions, and for minor transgressions they either ignore them or attempt to resolve them by social means. There’s no more dueling.
Campbell and Manning describe how this culture of dignity is now giving way to a new culture of victimhood in which people are encouraged to respond to even the slightest unintentional offense, as in an honor culture. But they must not obtain redress on their own; they must appeal for help to powerful others or administrative bodies, to whom they must make the case that they have been victimized.