Iran: Cultural Values, Self images and Negotiation Behavior

Iran: Cultural Values, Self-images and Negotiating BehaviorThe Iranian concept of honor, however, differs from its Japanese or even Arabequivalent. The other side of gheyirat is aaberou (face saving). The mechanisms forsaving face in Iranian inter-personal discourse usually preclude extreme situations. 125Loss of face due to an affront to an Iranian's gheyirat usually does not call for extremereactions such as suicide or murder. For the most part, it is alleviated verbally anddoes not preclude continued contact between the affronter and the affronted.DissimulationFrankness and complete candor in discourse between Persian speakers is notpolitically correct. Brashness and audacity (por-rou–yi, roughly translatable ashutzpah) are usually frowned upon in Iranian society. Iranian social mores do not seethe advantage of putting everything on the table. This has been interpreted as a spinoffof two cultural traits: the Iranian concept of distinction between the inner world ofa person and the dangerous outside, according to which externalization of one's realthoughts is risky and one should always be on guard; and basic Iranian politeness,which is not commensurate with brashness.This is not to say that sincerity is not valued or that an Iranian does not feel theneed to convince his counterpart of his genuineness. It is transmitted, however,through extra-linguistic devices and oaths. 126 The projection of sincerity through theseartifices is not an act that is performed lightly; it is usually employed when it is clearthat the other side doubts the sincerity of his Iranian interlocutor.In Iranian political culture, dissimulation towards the outside is to the credit of apolitical leader. Cleverness and manipulative abilities are highly respected in leaders –both Iranian and foreign. This is quite different to the East Asian paradigm in whichblatant deception may deliver a fatal blow to the trust necessary for furtherinteraction. Numerous accounts tell of senior Iranian officials who pass on a messagethrough reliable channels (which states are normally careful not to taint withdisinformation). The message may be intended to raise hopes for a shift in Iranianpolicy if external pressure is not put on them, or to tempt someone away from supportof opposition activity. 127 After the goal has been achieved, in all these cases thepeople involved have concluded that the messages were psychological warfare. 128When such dissimulation is exposed (for example by Voice of America, Voice ofIsrael, BBC in Persian, or by the Iranian opposition), it does not give rise to questionsregarding the politician's domestic credibility or harm his own standing.125 Arasteh 44.126 Physical gestures for stressing sincerity include the afore-mentioned touching one's heart with theopen hand. Persian is rich in oaths, including “by my family,” “by my eldest son,” “by the prophet (orAli)”, “by all the prophets,” “by my life,” “may my hands be cut off.” There are also bogus oaths thatare especially meant for lying, such as "hazrat-e Abbas" (on the name of a non-existent Prophet).127 In the mid-1990s Iran arrested an aged and senior member of the Jewish community, charged himwith espionage and sentenced him to death. His family began to mobilize international public opinionto save him. At one point, the Iranian MOIS negotiated an elaborate deal with him that was contingenton preventing any public discussion of the issue, ostensibly in order to prevent radical pressures. Theconvicted man was allowed to speak with his relatives abroad and to inform them of the deal and askthem to refrain from any public activity that could scuttle the deal. They agreed; a few hours later (as itturned out), he was duly executed.128 The Persian adage states “a lie which brings benefit is preferable to a truth which causes damage.”34