Iran: Cultural Values, Self images and Negotiation Behavior

Self-Images and Stereotypes(connections). The first, literally a circle, serves as social “glue” and a point ofreference for the relationships between its members, all of whom consider themselvesequal. The basis for a formation of a dovreh may be likened to the Chinese guangxi –people who studied together at an educational institution, hold similar professionalinterests, political or social beliefs, or have some other common basis such as havinglived or studied in some foreign country. The dovreh meets on a regular basis,ostensibly to read poetry or discuss current events. Each meeting takes place at thehouse and under the auspices of different member. The importance of the dovreh,however, is not in the content of the meetings, but in the relationships between themembers. The members feel an obligation to further each other’s interests, to arrangepublic positions for each other, and to lobby for each other wherever necessary. Thedovreh also serves as a potent instrument of spreading information ordisinformation. 101The practice of lobbying is party-baazi. Adopting an attitude towards an individualon the basis of party-baazi is common, and is seen by young Reformists as one of thesocial evilsthat must be eradicated. 102 An Iranian's personal status is frequentlymeasured in terms of his nofouz (influence). Nofouz is especially used of someonewho has friends or knows people in powerful circles. This could include highgovernment and local officials who can help the individual with nofouz to circumventthe bureaucracy. Having such influence can be a source of respect, fear, andintimidation, thus giving it a sinister meaning. 103WomenThe chador or the less conservative maghna’the poosh or “reformist” manteauy,which hides the faces of Iranian women, also hides the fact that the Iranian womanenjoys substantially more intellectual independence than most of her sisters in theMuslim world. The Iranian woman’s influence within her family has always beensubstantially greater than that of her Arab sisters. All parties in Iran court thewomen’s vote out of an understanding that, unlike women in the Arab world, Iranianwomen have their own voting patterns. Notwithstanding, in the present regime, thereare no women to be found in the decision-making elite or, even in the Reformistleadership.HumorHumor and satire in Iran are sophisticated and cutting, and highly appreciated.Traditional Iranian humor usually focuses on the traits attributed to the abovementionedstereotypes: sharp wit, ability to contend with extremely adversecircumstances, and moral victories of the powerless over the powerful by virtue ofcunning and verbal skill. On a lower level, Iranian jokes tend to focus on socialprejudices towards certain ethnic groups, usually with a stress on sexual customsattributed to those groups, and their stupidity or lack of sophistication.101 William O. Beeman, Language, Status and Power in Iran (Bloomington: Indiana University Press,1986): 45-48; Zonis. 239-240.102 Under the slogan "zavaabet (criteria) and not ravaabet (connections)".103 The word is also used in the context of infiltrating enemy lines, or in matters relating to anespionage mission.25