Iran: Cultural Values, Self images and Negotiation Behavior

Self-Images and Stereotypespersonal integrity and the worth of the individual” and determines that “the Persiantends to think of himself and his family first, then of his large kinship group or tribeand lastly of his nation.” 37 In contrast, the renowned scholar of Iranian culture, AnnLambton, maintained “society in medieval Persia had essentially a corporate basis.The individual acquired status only as a member of a professional or religiouscorporation, of a tribal or local group…” 38 The two approaches need not be seen ascontradictory, since the issue at hand is the legitimacy of individualism within thesocial group and the capability of the individual to survive and adapt outside hisnatural reference group.A less flattering term that some observers have used to characterize what has beencalled above individualism, is "egoism" and the preoccupation of the Iranian with hisown self and his own point of view. This is said to exist both on the personal and thenational plane; the interests of the individual – or of the collective whom he represents– are so paramount that there is virtually no room to take the needs of the other sideinto consideration. This interpretation refers to a seeming lack of capability (or will)on the part of Iranian interlocutors to empathize with the needs and constraints of theircounterparts; a clear preference for short term gain over long term relationships; awillingness to confer favors only in return for a clear quid pro quo; and a tendency topresent one’s own needs and constraints as principles which cannot be ceded. 39MistrustIndividualism has been seen as the source of another major trait frequentlyattributed to the Iranian – suspicion and mistrust of anyone outside one’s immediateinner circle, and especially of anyone in power, of governments, and of foreignpowers. 40 Every Iranian can quote the popular adage “there are many devils in theguise of men, therefore be careful whose hand you put your hand into.” This waryview of the world also engenders feelings of insecurity in all contexts outside thefamily, and conforms to the legitimacy of aqiya, 41 dissimulation and hiding of one'sreal intentions and thoughts.The view of the world most commonly attributed to Iranians is one of extremepessimism and suspicion (bad-bini). The sociologist Raymond D. Gastil put togethera list of ten “beliefs, attitudes or dispositions” which characterize Iranians(specifically middle class Iranians in the city of Shiraz, where he performed hisstudy). Most of these beliefs express a form of mistrust: men are by nature evil,power-seeking, and irrational (mistrust of human motivations); everything is in a stateof flux and change (mistrust of stability); acceptance of exaggeration in verbalcommunication (hence mistrust of the verbal communication of others); distrust ininterpersonal relations; the need for manipulation in the struggle for life (and hence,expectation that others will try to manipulate); lack of belief in altruism; hostility37 Gable 414.38 Ann K.S. Lambton, “The Impact of the West on Persia” International Affairs XXXI 1957: 15.39 See cable by L. Bruce Laingen to Secretary of State Cyrus Vance on August 13, 1979, publishedlater by the New York Times 31 Jan.1980. Laingen attributes “Iranian overriding egoism” to thehistory of instability and insecurity which put a premium on self-preservation, and leaves very littleroom for empathy or for understanding the other side's point of view.40 See Andrew Westwood, “The Politics of Distrust in Iran,” Annals of the American Academy ofPolitical and Social Sciences 358 Mar.1965; Millspaugh 78.41 The popular admonition, “conceal your gold, your intentions and your religion.”11