education system in iran

8/12/2019 Education System in Iran

1/18

Education System in Iran

INTRODUCTIONSince the Islamic Revolution of 1979 in Iran, the educational system of the country has gone underqualitative and quantitative changes. As far as quantitative changes are concerned, this education profileprovides an overview of the Iranian education system. A critical assessment of the strengths andweaknesses of the Iranian education system requires an in-depth analysis of its structure, which goesbeyond the scope of this profile. This profile, nevertheless, seeks to provide basic information about theeducation system in Iran for those who are interested in becoming familiar with this system, particularlythose post-secondary institutions abroad, which have admitted many Iranian students in recent years.According to the Iranian Ministry of Culture and Higher Education, there are approximately 50,000 Iranianstudents currently studying abroad.

This profile, thus, describes the structure of the education system in Iran which is basically divided into

five cycles namely, pre-school, primary, middle (or guidance), secondary and post-secondary. Threeoutstanding characteristics of the Iranian education system must be mentioned at this point. First,elementary education is mandatory under the Iranian constitution. Secondly, due to increasing number ofapplicants, admission to post-secondary institutions is through a nation-wide entrance examination andthus only the most talented students can enter universities. Finally, in general, education (in primary,secondary, and post-secondary levels) is free of charge though private schools and universitiesauthorized by law are allowed to charge tuition fees.

Through a description of the structure of the Iranian education system, this profile first describes in detailthe pre-school, primary, intermediate, and secondary cycles. Secondly, it focuses on post-secondaryeducation and provides extensive amount of information about the Iranian universities and colleges,various fields of study at universities, and different courses which are currently offered. Finally, some datain the form of tables and graphs will be provided which demonstrate the number of students (male and

female) currently studying at various post-secondary institutions as well as the distribution of studentsalong fields of study and universities. Furthermore, by means of a graphic illustration, the number ofstudents as well as education staff before and after the Islamic Revolution (1969 to 1990) are compared.

SCHOOL EDUCATION

The school system is under the jurisdiction of the Ministry of Education and Training.In addition toschools, this Ministry also has responsibility for some teacher training and some technical institutes. TheMinistry of Education employs the highest number of civil servants -42 per cent of the total- and receives21 per cent of the national budget. A total of 15,018,903 students were enrolled in 87,024 schools with485,186 classes throughout the country in the academic year 1990-91. The breakdown was as follows:509 schools for disabled children, 3,586 kindergartens, 59,280 elementary schools, 15,580 intermediate

schools, 4,515 secondary schools, 380 technical schools, 405 business studies and vocational schools,64 agriculture schools, 238 urban and 182 rural elementary school teachers' training colleges, sevenvocational and professional teachers' training colleges and 19 institutes of technology. There are also2,259 adult education schools.

The structure of the educational system under this Ministry is divided into the following cycles:

Pre-school Education cycle


2/18

A one-year program for children five years old in which they receive the basic notions needed to enterprimary schools. There is no exam at the end of this cycle and children proceed automatically to thefollowing cycle.

Primary Education cycle

The five-year primary cycle covers grades 1-5 for children 6 to 11 years old. This phase is both free andcompulsory. Students take exams at the end of each year on which their promotion to the following gradeis based. At the end of the grade 5, students take a nation-wide examination. Those who pass the examare qualified to proceed to the next cycle.

Middle (Guidance) Cycle

This cycle covers grades 6 to 8 for children 11 to 13 years old. Like the preceding cycle, this cycle alsoprovides students with general education. In this phase, the abilities as well as the interests of studentsare recognized, so they become prepared to decide which branch (academic or technical/vocational) theyintend to choose in the next cycle. At the end of guidance cycle, students take a regional examinationunder the supervision of provincial boards of education. Those who pass the examination are eligible toproceed to the next cycle i.e., secondary cycle.

Secondary Education cycle

This is a four-year stage which covers grade 9 to Grade 12, from age 14 to 17. Secondary education isdivided into two main branches namely, academic/general and technical/vocational. The choice of eitherbranch is up to pupils themselves. The academic branch, also known as the "theoretical branch" isdivided into four mainstreams namely, literature and culture, socio-economic, physics-mathematics, andfinally experimental sciences. The technical/vocational branch is particularly designed to train techniciansfor the labor market. This branch covers three mainstreams namely, technical, business/vocational, andagriculture. There are specific subject and performance requirements for admission to some secondaryprograms. National examinations are conducted at the end of each grade during the secondary cycle. Forthe curricula and educational system see the diagrams in appendix A.

The Ministry of Education has been studying a new secondary education system for several years. Thenew plan which was approved in 1990 aims at upgrading the quality of secondary cycle by making use oflatest educational developments. Having finished their guidance cycle, students can proceed tosecondary cycle choosing either vocational/technical or academic branch. Accordingly, the secondaryeducation cycle is reduced to three years during which students are required to complete 96 units in orderto be awarded the High School Diploma. The secondary graduates who are interested in post-secondaryeducation must complete one preparation year to be entitled for attending the university entranceexamination known as KONKUR. This nation-wide examination serves as the general National EntranceExamination for admission to universities.

At the end, some points worth mentioning. First, English as a second language is introduced from grade7. Second, private schools were permitted to re-open again in 1988 as "non-profit" institutions. Third,although education is free and compulsory for the first five years of schooling, there are differencesbetween urban and rural areas as well as different regions in the country with respect to the availability ofschools and various programs. Fourth, the Ministry of Education supervises some educational researchesand curriculum development. Fifth, the Ministry of Education has jurisdiction over some post-secondaryprograms such as teacher training programs which will be mentioned later. It has also the responsibilityfor providing textbooks for all pre-university educational courses and prints 747 titles in 100 million copiesa year. Finally, the Ministry of Education runs a number of schools outside Iran, mainly in the Persian Gulfcountries as well as some European countries in which 13,703 students are enrolled.


3/18

HIGHER EDUCATION

The two Ministries responsible for most post-secondary education are the Ministry of Culture andHigher Education (MCHE) and Ministry of Health and Medical Education (MHME).However, asindicated before, the Ministry of Educationalso has jurisdiction over some post-secondary programssuch as primary and guidance teachers training colleges and Higher Institutes of Technical andVocational Education. In what follows first some basic information about the teacher training programs willbe provided and then other post-secondary programs will be described.

Teacher Education

The primary as well as guidance schoolteachers are trained in a number of various institutions under theauspices of the Ministry of Education. Secondary school teachers are trained in universities under the

jurisdiction of the Ministry of Culture and Higher Education. Teacher training centers affiliated with theMinistry of Education train primary and guidance schoolteachers. There are several centers, whichperform this task as follows:

Rural Teacher Training Centers

Because of the shortage of teachers in rural areas, the Ministry has established specific institutions fortraining teachers who will be teaching at rural areas. After finishing the guidance cycle (grade 8), studentswill be trained in special institutions for the duration of four years. After graduation, they will teach inschools in rural areas. Furthermore, under a new plan, the Ministry will be sending conscripts as teachersin rural areas. One thousand conscripts started their work at rural areas in the academic year 1989-1990.

Primary school teacher training institution (grades 1-5)

After finishing grade 10 in the high school, some students who are interested in teaching will be admittedto this special teacher-training program which lasts only two years. The graduates of this program areentitled to teach in either rural or urban primary schools.

Guidance cycle teacher training centers (grades 6-8)

For the purpose of training qualified teachers for grades 6-8, the Ministry admits students who havealready graduated from the high school and hold their diploma through a nation-wide examination. Theyare required to study for another 2 years in teacher training institutions. Both primary and guidanceteacher training institutions offer wide range of courses which lead to the award of an Associate Diploma.These institutions offer courses in 14 streams. Each student is supposed to specialize in only one stream.The major streams are as follows:

Primary education Persian language English language

French language Experimental sciences Social sciences Mathematics Vocational and technical training Islamic ethics and Arabic language Art Fostering affairs (Child development) Physical education


4/18

Children with special needs:

The geniuses blind and partly blind deaf and partly deaf mentally retarded, teachable

unsociable and physical defects

Secondary school teachers are trained at tertiary-level institutions, which are affiliated to the Ministry ofCulture and Higher Education. In order to qualify for teaching in high schools, teachers must have aBachelor degree for both the academic and technical streams. There are two ways to qualify: One is thata holder of a Bachelor degree in a field other than education completes a one-year teacher-trainingprogram; The other is that a secondary school graduate completes a four-year program leading to aBachelor of Education. The latter can be done in two stages in two years each. At the end of the first twoyears, a graduate may choose to receive the Associate Diploma, which qualifies him/her to teach at theguidance cycle level.

The main universities, which are devoted to the task of training secondary school teachers, are listedbelow. It should be remembered that only students with High School Diploma who pass the national

entrance examination (KONKUR) are entitled to continue their post-secondary studies at theseinstitutions:

TARBIAT-E MOALEM (Teacher Training) University, Tehran . Faculties of Education at major universities : Colleges of Education, Ministry of Education : (Vocational and technical teachers) The faculty of education at the University of Tehran trains educational specialists and not

classroom teachers. Several major universities, e.g. Tabriz, Mashhad and Isfahan offer postgraduate degrees in

education.

Other Post-Secondary Programs

Since the victory of the Islamic Revolution, new universities and colleges have been established, offeringwide range of specializations. Moreover, since 1987, masters and doctorate courses have been offered inmany different disciplines. In 1989 the MCHE reported that there were over 100 institutions of highereducation of which 30 were universities, 14 were university complexes and colleges, 5 were non-governmental private colleges and 36 were higher education centers and government agencies.

The number of students standing at 175,675 in 1979, has increased to more than 344,045 in 1991-92, ofwhich 96969 (28.18%) were women and 247,076 (71.82%) men. Full and part time, and hourly paidteaching staff numbered 14,160 and 9,216 people respectively, of whom 19,326 were men and 4,050women. In addition, there are so many Iranian students who study abroad. The Iranian government hassent many top graduate students to foreign universities, since an important component of its educationalstrategy has involved foreign training for students in a variety of fields. Of almost 50,000 Iranian studentswho study abroad, there are approximately 4000 sponsored scholarship students, one fourth of whichattend Canadian universities.

The main branches currently offered in the Iranian universities comprise Natural and Basic Sciences,Humanities, Medical and Health Sciences, Arts and Literature, Engineering, and Agriculture. The highestnumber of students, 25.5 per cent, was found in engineering branches. This figure is followed by 24.2 percent for medical and health field of study, 13.4 per cent for pedagogic and teachers' training, and 8.2 percent for literature, humanities and academic theology. The admission is based on the results of NationalEntrance Examination (KONKUR).


5/18

In order to be recognized as formal, higher education institutions, which are operated by either Ministriesother than the MCHE/MHME, or by private groups should be accredited. Either the MCHE or MHMEshould also approve their programs. Recently, the MCHE has given permission to some non-profit post-secondary education institutes to operate providing that the Ministry approves their program.

One thing that has not changed since the Islamic Revolution is that admission to university remains

extremely competitive and thus very difficult. Although all universities work with full capacity, demand forpost-secondary education still far exceeds supply. For example, of the 752,343 applicants in theacademic year 1989-90, only 61,000 or one-twelfth were admitted to various post-secondary institutions.In order to alleviate this problem at least partly and in order to enable all talented, interested individuals topursue their higher education, two measures were taken. First, an Islamic Azad (open) University wasestablished after the revolution in 1981. Its activities quickly expanded throughout the country, so thattoday thousands of students are benefiting from its high educational standards. Not relying ongovernment funding, it charges students with tuition fees. About 180,000 students in 80 towns and citieswere enrolled in this university in 1988-89, studying single subjects or taking full time day or eveningcourses. Applicants do not have to produce specific educational certificates to enter this university, but itsentrance examinations match those of other universities.The certificates issued by this university shouldbe recognized upon evaluation by the Ministry of Culture and Higher Education.

The other way to alleviate this problem has been to establish correspondence universities. The PAYAAM-E NOOR University was set up in 1987. It, too, charges tuition fees and principally aims at providingteachers and civil servants the opportunity to continue their education. Courses are given throughtelevision and correspondence and students write exams at local university offices.

Courses and Awards

Associate Diploma

Admission Requirements: Students with high school diploma should take the nation-wide entranceexamination in order to be admitted to this program.

Program

Some universities and higher education institutions as well as primary and guidance teachers trainingcenters award the associate degree. Students should complete 72-78 units, which normally takes twoyears.

Bachelor Degree

Admission Requirements: Admission is based on completion of secondary school, plus the "Konkur"university entrance examination.

Program

Full-time bachelor students will normally be expected to finish their degree in 4-5 years. No part-timeprograms are available and there are time limits on the completion of all degrees. The following standingmust be held as a degree is being completed:

(A) Registration for a minimum of 14 units, and depending on academic performance, registration up to amaximum of 21 units per semester.

(B) The completion of a minimum of 153 units.


6/18

(C) An overall Grade Point Average of 12 out of 20.

Master Degree

Admission Requirements: The master program is intended for high achievement graduates from honorsundergraduate programs. Students, who have completed a bachelor or an equivalent degree with an

average of at least 14 out of 20 or above, may be admitted to the program. Bachelor holding studentswho want to be admitted must pass the entrance exam.

Program

Full-time master students will normally be expected to finish their degree in two years by choosing one ofthe following options depending on the field of study:

A. The completion of 38 units;B. The completion of a minimum of 30 units, and a thesis;C. The completion of a minimum of 22 units and a research-based thesis.

Continuous Master Degree

This degree is offered in the fields of dentistry, medicine, pharmacy and veterinary medicine as well assome other fields. Since this degree is taken up after high school graduation, it requires the completion of210-290 units with a dissertation.

Doctoral Degree

Admission Requirements: A master degree, or an equivalent degree, with at least high second classstanding (overall average of 16 out of 20 or more) is required. Graduates with master degree mustparticipate in the Ph.D. entrance examination in order to proceed to doctoral program.

Program

Full-time doctoral students will normally require a minimum of three years (and a maximum of 6 years) ofstudy following a master degree. Since the whole master and Ph.D. programs comprise 60 units ofcourse work altogether, the Ph.D. student is required to complete up to 60 units. Thus, if the Ph.D.candidate has already completed 30 units during his/her master studies, he/she is required to take thereminder, which is 30 units. If the Ph.D. candidate has completed 28 units during the master program,he/she is required to take 32 units during the Ph.D. program and so on. The Ph.D. student mustsuccessfully complete the required units with an overall average of 14 out of 20 in each semester. Whenall course work is done, the candidate sits for comprehensive examinations. Writing a dissertation is thefinal requirement to be fulfilled by the Ph.D. candidate in order to be awarded the degree.

THE GRADING SYSTEM

Promotion through the Iranian education system is based on end-of-year examinations at primary,intermediate, and secondary cycles, and end-of-term examinations (sometimes both middle- and end-of-term examinations) at post-secondary cycle. At primary, intermediate, and secondary schools, system ofgrading is based on a 0-20 scale. An average scale of at least 10 is required for promotion. At the post-secondary level a system of grading based on a 0-20 scale is used too. The letter grade equivalents are

A = 1720


7/18

B = 14 - 16.9 C = 12 - 13.9 D = 10 - 11.9

The minimum grade for a subject credit in undergraduate programs is 10, in graduate programs is 12 andin PhD. programs is 14. The Grade Point Average (GPA) of 12 in undergraduate programs and 14 in

graduate programs is required.

Students from institutions under the jurisdiction of MCHE or MHME should be able to obtain transcripts

unless they owe to their university. Official transcripts are issued and translations sealed by either the

related Ministry or the Justice Administration of the Islamic Republic of Iran. Some universities such as

Amir Kabir University, Sharif University of Technology and Shiraz University issue transcripts only in

English. This includes transcripts issued directly to students.

Religions:Shi'aMuslim89%, Sunni Muslim 9%, Zoroastrian, Jewish, Christian, andBaha'i2%

Government:Islamic republic

The Iranian Language

Iran has a heterogeneous population speaking a variety of Indo-Iranian, Semitic, and Turkic languages. The largest language group consistsof the speakers of Indo-Iranian languages, who in 1986 comprised about 70 percent of the population. The speakers of Indo-Iranianlanguages are not, however, a homogeneous group. They include speakers ofPersian,the official language of the country, and its variousdialects; speakers of Kirmanji, the term for related dialects spoken by the Kurds who live in the cities, towns, and villages of western Iran andadjacent areas of Iraq and Turkey; speakers of Luri, the language of the Bakhtiaris and Lurs who live in the Zagros; andBaluchi,thelanguage of the seminomadic people who live in southeastern Iran and adjacent areas of Afghanistan and Pakistan. Approximately 28percent of the population speaks various dialects ofTurkish.Speakers of Semitic languages include Arabs and Assyrians.

Iranian Society & Culture

Islam and Shi'ism

Islam is practised by the majority of Iranians and governs their personal, political, economic and legal lives. Islam emanated from what istoday Saudi Arabia. The Prophet Muhammad is seen as the last of God's emissaries (following in the footsteps of Jesus, Moses, Abraham,etc) to bring revelation to mankind. He was distinguished with bringing a message for the whole of mankind, rather than just to a certainpeoples. As Moses brought the Torah and Jesus the Bible, Muhammad brought the last book, the Quran. The Quran and the actions of theProphet (the Sunnah) are used as the basis for all guidance in the religion.

Among certain obligations for Muslims are to pray five times a day - at dawn, noon, afternoon, sunset, and evening. The exact time is listedin the local newspaper each day. Friday is the Muslim holy day. Everything is closed. Many companies also close on Thursday, making theweekend Thursday and Friday.During the holy month of Ramadan all Muslims must fast from dawn to dusk and are only permitted to work six hours per day. Fastingincludes no eating, drinking, cigarette smoking, or gum chewing. Expatriates are not required to fast; however, they must not eat, drink,smoke, or chew gum in public. Each night at sunset, families and friends gather together to celebrate the breaking of the fast (iftar). Thefestivities often continue well into the night. In general, things happen more slowly during Ramadan. Many businesses operate on a reducedschedule. Shops may be open and closed at unusual times.Iran is the only country of all Muslim countries that is officially a Shi'ite state. The others being considered Sunni states.When the prophet Mohammed died, the question over who should be his successor divided the Muslim population. What has now becomethe Sunnis believed the leadership of the community did not have to come from the Prophet's family, while Shi'ites disagreed. Although mostIslamic countries contain members of both sects, Iran and Iraq have the highest numbers of Shi'ites.

Family Values

. In Iran, the family is the basis of the social structure.

. The concept of family is more private than in many other cultures. Female relatives must be protected from outside influences and are takencare of at all times. It is inappropriate to ask questions about an Iranian's wife or other female relatives.

. Iranians take their responsibilities to their family quite seriously.

. Families tend to be small, only 1 or 2 children, but the extended family is quite close.

. The individual derives a social network and assistance in times of need from the family.

. Elderly relatives are kept at home, not placed in a nursing home.

. Loyalty to the family comes before other social relationship, even business.

. Nepotism is considered a good thing, since it implies that employing people one knows and trusts is of primary importance.

Public vs. Private

. Iranians see themselves as having two distinct identities: "zaher" (public) and "batin" (private).

. When they are in public, they must conform to accepted modes of behaviour. It is only within their homes among their inner circle that theyfeel free to be themselves. Family members are always part of the inner circle.. The inner circle forms the basis of a person's social and business network. Friendship is very important and extends into business. The
http://www.kwintessential.co.uk/resources/religion/islam.htmlhttp://www.kwintessential.co.uk/resources/religion/islam.htmlhttp://www.kwintessential.co.uk/resources/religion/islam.htmlhttp://www.kwintessential.co.uk/resources/religion/bahai.htmlhttp://www.kwintessential.co.uk/resources/religion/bahai.htmlhttp://www.kwintessential.co.uk/resources/religion/bahai.htmlhttp://www.kwintessential.co.uk/language/about/persian.htmlhttp://www.kwintessential.co.uk/language/about/persian.htmlhttp://www.kwintessential.co.uk/language/about/persian.htmlhttp://www.kwintessential.co.uk/translation/baluchi/translation-service.htmlhttp://www.kwintessential.co.uk/translation/baluchi/translation-service.htmlhttp://www.kwintessential.co.uk/translation/baluchi/translation-service.htmlhttp://www.kwintessential.co.uk/translation/turkish/translation-service.htmlhttp://www.kwintessential.co.uk/translation/turkish/translation-service.htmlhttp://www.kwintessential.co.uk/translation/turkish/translation-service.htmlhttp://www.kwintessential.co.uk/translation/turkish/translation-service.htmlhttp://www.kwintessential.co.uk/translation/baluchi/translation-service.htmlhttp://www.kwintessential.co.uk/language/about/persian.htmlhttp://www.kwintessential.co.uk/resources/religion/bahai.htmlhttp://www.kwintessential.co.uk/resources/religion/islam.html


8/18

people from the inner circle can be relied upon to: offer advice, help find a job, or cut through bureaucracy.

Taarof (Iranian Politeness)

. Taarof is a system of politeness that includes both verbal and non-verbal communication.

. Iranians protest compliments and attempt to appear vulnerable in public.

. They will belittle their own accomplishments in an attempt to appear humble, although other Iranians understand that this is merely courtesyand do not take the words at face value.. In adherence to taarof, if you are ever offered something, like a tea or sweet, even if you want it, at first decline it until their insistence

becomes greater.

Etiquette and Customs in Iran

Meeting Etiquette

. Introductions are generally restricted to members of thesame sex since men and women socialize separately.. Greetings tend to be affectionate. Men kiss other men andwomen kiss other women at social events. If they meet onthe street, a handshake is the more common greeting. When Iranians greet each other they take their time andconverse about general things.. The most common greeting is "salaam alaykum" or moresimply "salaam" (peace).

Gift Giving Etiquette

. Iranians give gifts at various social occasions such asreturning from a trip or if someone achieves a major successin their personal or business life.. On birthdays, businesspeople bring sweets and cakes tothe office and do not expect to receive gifts.. It is common to give monetary gifts to servants or otherswho have provided services during the year on No Ruz (TheIranian New Year). Money should be new bank notes orgold coins.. If you are invited to an Iranian's house, bring flowers, orpastry to the hosts. When giving a gift, always apologize forits inadequacy.. Gifts should be elegantly wrapped - most shops will wrapthem for you.. Gifts are not generally opened when received. In fact, theymay be put on a table and not mentioned.

Dining Etiquette

If you are invited to an Iranian's house:. Check to see if the host is wearing shoes. If not, remove yours at the door.. Dress conservatively.. Try to arrive at the invited time. Punctuality is appreciated.. Show respect for the elders by greeting them first.. Check to see if your spouse is included in the invitation. Conservative Iranians do not entertain mixed-sex groups.. Expect to be shown into the guests' room. It is usually lavishly furnished with European furniture.. Shake everyone's hand individually.. Accept any offer of food or drink. Remember to do 'taarof'.Table manners: Iranians are rather formal. Although some meals in the home are served on the floor and without eating utensils, it does notindicate a lack of decorum. In more modern homes, meals are served on a dining table with place settings.. Wait to be told where to sit.. Eat only with the right hand.

. Try a bit if everything that is served.. Meals are generally served family-style.

. Most tables are set with a spoon and fork only.

. There is often more food than you can eat. Part of Iranian hospitality is to shower guests with abundance.

. Expect to be offered second and even third helpings. Initial refusals will be assumed to be polite gestures (taarof again!) and are not takenseriously.. Leave some food on your plate when you have finished eating.Restaurants generally have two sections - "family" where women and families dine and "men only". Tips of between 10 and 15% areappreciated in hotel restaurants.


9/18

Business Etiquette and Protocol in Iran

Relationships & Communication

. Iranians prefer to do business with those they know and respect, therefore they expect to spend time cultivating a personal relationshipbefore business is conducted.

. Who you know is often more important than what you know, so it is important to network and cultivate a number of contacts.. Expect to be offered tea whenever you meet someone, as this demonstrates hospitality.

. Since Iranians judge people on appearances, dress appropriately and stay in a high standard hotel.

Business Meeting Etiquette

. Appointments are necessary and should be made 4 to 6 weeks in advance.

. Confirm the meeting one week in advance and when you arrive in the country.

. It is a good idea to avoid scheduling meetings during Ramazan (Ramadan) as the need to fast would preclude your business colleaguesfrom offering you hospitality.. Arrive at meetings on time, since punctuality is seen as a v irtue.. The first meeting with an Iranian company is generally not business-focused. Expect your colleagues to spend time getting to know you asa person over tea and snacks.. Be patient - meetings are frequently interrupted.. Written materials should be available in both Farsi and English.. Do not remove your suit jacket without permission.. Do not look at your watch or try to rush the meeting. If you appear fixated on the amount of time the meeting is taking, you will not betrusted.

Business Negotiating

. It takes time for Iranians to become warm towards foreign businesspeople. Until then, they may appear somewhat stiff and formal.

. Personal relationships form the basis of business dealings.

. Decisions are made slowly.

. Iranians are deliberate negotiators who can drive a hard bargain.

. Do not use high-pressure tactics. They will work against you.

. Iranians may display emotion, or even walk out of the meeting, or threaten to terminate the relationship in an attempt to convince you tochange your position.. Iranians often use time as a negotiating tactic, especially if they know that you have a deadline. Be cautious about letting your businesscolleagues know that you are under time pressure.. Companies are hierarchical. Decisions are made at the top of the company, either by one person or a small council.

Dress Etiquette

. Business attire is formal and conservative.

. Men should wear dark coloured conservative business suits.

. Ties are not worn by Iranians but it would not be seen as negative if you did so.

. Dress well to make a good impression.

. Women should always dress modestly and cover their hair.

Titles

. Address your Iranian business associates by their title and their surname.

. The title "doktor" is used for both M.D.s and Ph.D.s. Engineers are called "mohandis". These titles are are preceded by the formal titleslisted below and are used with the surname.. The title "agha" (sir) is used when addressing men. It may be used before or after the first name. The phrase "agha-yeh" is put before asurname.. The title "khanoom" (madam) is used when addressing women. It may be used before or after the first name. The phrase "khanom-eh" isused before the surname.. Wait to be invited before moving to first names. Only close friends and family use this informal form of address.

Business Cards


10/18

. Business cards are only exchanged by senior-level people.

. Since rank and position are very important, make sure your business card includes your title.

. Have one side of your card translated into Farsi.

. Present your card so the Farsi side faces the recipient.

Intercultural Management - Iran

Being a Manager in Iran

To ensure successful cross cultural management in Iran, you need be aware of the strict protocols and rituals that exist.

When managing in Iran, it is important to keep in mind that each person has a very distinct role within the organization, and maintaining that

role helps to keep order.

The Role of a Manager

In Iran, as in other hierarchical societies, managers may take a somewhat paternalistic attitude to their employees. They may demonstrate aconcern for employees that goes beyond the workplace. This may include involvement in their family, housing, health, and other practical life

issues.

It is the supervisors job to regularly check on the workof a subordinate and to provide regular constructive feedback. This may include

monitoring work quality and the timing of its completion.

Approach to Change

Irans intercultural adaptability and readiness for change is minimal. This means that change isdifficult to bring about and is not received with

any enthusiasm. Projects will need to be carefully analyzed every step of the way to assure that all the risks have been assessed and

understood.

Failure in Iran causes a long-term loss of confidence by the individual as well as by others. Because of this attitude, intercultural sensitivity is

going to be required, especially when conducting group meetings and discussing contributions made my participating individuals.

Approach to Time and Priorities


11/18

People in Iran will not want to upset others in order to force adherence to a deadline, and while appointments and schedules need to be set

well in advance as a sign of respect for the individual, you need to understand that those schedules are seen as flexible, not necessarily

needing to be adhered to.

When working with people from Iran, its advisable to reinforce the importance of the agreed-upon deadlines and how that may affect the rest

of the organization.

Global and intercultural expansion means that some managers may have a greater appreciation of the need to enforce timescales and as

such, agreed deadlines are more likely to be met.

Decision Making

Many companies are family-owned. Decisions are usually made at the top of the company, either by the most senior ranking person or by a

small council of senior level staff. Decisions are often reached after discussions with everyone who will be affected. Once a decision is

reached, it is handed down to subordinates to implement. Employees do not question the decisions that have been reached. Managers or

those in a position to do so will make decisions, while in general their subordinates will wait to be told what to do. Risk-taking is limited to

those in decision making positions.

Employees are generally treated with respect. In turn, employees treat their manager with the respect and deference attributable to their

position.

Meeting deadlines is often secondary to maintaining personal relationships. Intercultural sensitivity is necessary and you must remember that

managers do not publicly chastise employees because it would cause the subordinate to lose dignity and respect.

Boss or Team Player?

If you are working in Iran intercultural sensitivity is essential. It is important to remember that reputation plays an important role. The risk

becomes amplified in a team or collaborative setting. If you would like to encourage participation it is important first to clearly establish a non-

threatening work environment and communicate fully that their participation is desired.

Successful cross cultural management will rely on the individuals interpersonal skills and ability to maintain cordial relat ionships with their

subordinates.

Communication and Negotiation Styles

It takes time for Iranians to become warm towards foreign businesspeople. Until then, they may appear somewhat stiff and formal. Cross

cultural management will be more effective when working with the understanding that personal relationships form the basis of business

dealings and decisions are made slowly. Iranians are deliberate negotiators who can drive a hard bargain. Do not use high-pressure tactics

as they are generally counterproductive. Iranians may display emotion, or even walk out of the meeting, or threaten to terminate the

relationship in an attempt to convince you to change your position. Do not emulate this behavior. Iranians often use time as a negotiating

tactic, especially if they know that you have a deadline. Be cautious about letting your business colleagues know that you are under time

pressure. Companies are hierarchical.

. Dance Contexts

Dancing in Iranian society does not occur on a daily basis. It is not viewed as a casual

activity, and occurs only within appropriate physical and social parameters. While

such occasions may involve ceremonial activities, such as circumcisions or weddings,

dancing is usually not an integral part of any overt orthodox Islamic religious


12/18

practice. An excpetion is thesam'(chanting) rituals of some Sufi orders, both in Iran

and elsewhere (see below).

Dance in Iran can occur in a variety of contexts, including social events,

performances, rites of passage, exorcisms, and ceremonial events. These can be

associated with both calendar-cycle events, and with non-calendrical, irregularly-scheduled events. The following are typical calendrical events: national and political

holidays, religious festival days, and pre-Islamic calendar-cycle/agricultural events

such as those associated with solstices, equinoxes, harvests, and tribal migrations.

The following are some typical non-calendrical events: rites of passage (e.g.,

circumcisions and weddings), performances by dance groups, and ceremonial events

such as theguati le`b(described in section 4E, below). With the exception of some of

the ceremonial contexts, these are not rigid categories, however; no dance form is

limited to a single context, and no single context necessarily excludes another context;

i.e., a gathering to observe a rite of passage might become a social event.

Because town-dwellers are usually more conservative and overtly religious than

village or tribal people, dancing in towns is usually more restricted in frequency or

variety. For example, in more restrictive social contexts, urban men and women may

not dance in mixed couples or groups. The anonymity of town and city life, however,

facilitates behavior outside of these restraints; while some spurn dance altogether,

others attend nightclubs where professionals dance.

Major Iranian Dance Types

A. Improvisation.

In improvisational dance, the dancer, whether part of a group or dancing alone, creates

the dance on the spot by choosing movements from a well-defined movement

vocabulary. This vocabulary and the limits of dance style, within the social mores,

human relationships, and contexts of the dance culture, are understood by the

participants; within these limits, a dancer may make innovations. There is no other

structure to the dance.

Improvisational dance is one of the most common types of dance found in Iran. It can

involve a single dancer, couples, or groups. It can occur in the performance context,or be part of a social event. One of the most common features among all the various

improvisational dances of Iran is that the dancers do not usually touch, are not joined

to one another by any type of handhold, and, even when dancing in a circle, do not

follow pre-arranged patterns.


13/18

Solo Improvisation. Probably the most ubiquitous style of dance in Iran is the solo

improvisation. This type of dance has been part of professional and family home

entertainment from Central Asia to the Mediterranean for centuries.

The most common dance form found among urban Iranians today is often referred to

as "Tehrani" (raqs-e tehrn). This dance form is related to social dance of theUighurs, Tajiks, Uzbeks, Anatolian Turks, Armenians, and the peoples of the eastern

Mediterranean and the Balkans (e.g., Bulgarian ruenica). This dance can be

performed as entertainment for others, or can be done as a social dance by individuals,

couples, or groups. It is important to note that regardless of how many dancers

participate, each one is essentially dancing solo. Depending on how restrictive the

social situation is, groups or couples can be mixed or same-sex. In raqs-e tehrn, the

arms are held at approximately shoulder level; the emphasis is on delicate hand turns,

coy facial expressions, and gentle hip and foot movements. All movements are

improvised to dance music in a 6/8 rhythm calledreng. In its most elaborate form,

this dance style forms the basis for much of professional Iranian dance. This is the

current major Iranian dance form for Iranians living outside Iran, and can be seen at

all Iranian emigrant events where dancing by guests forms part of the entertainment.

Solo improvisational dances can be found throughout Iran in villages and tribes. For

example, in Baluchi women's dances, women improvise while dancing to (usually) a

6/8 rhythm. In addition to their delicate hand movements, they keep time to the music

by hitting their heavy metal bracelets together.

Group Improvisation. When done in groups, the "Tehrani" style can evolve into a

dance game. In the game, all the participants stand in a circle, moving slightly to the

rhythm, clapping or snapping fingers. One person is propelled into the center of the

circle to dance, until this dancer chooses someone else to dance alone in the center.

This continues until all participants have danced, or until the group breaks up into

smaller groups or couples. This dance game can also be found in Turkey and the

Balkans.

The group dancing of the tribes of the Southwest (discussed in Section D) can also be

considered a type of group improvisation, in that each dancer, though following in a

line, is free to choose her own movement patterns.

Couple Improvisation. Couple dances, especially mixed couples, are more common

among Christians than Muslims. Many of these dances are found in the areas of

heaviest Caucasian influence, where the Christian Georgians have developed these

dances into a refined style. Dances done in the Caucasus are often in a 6/8 rhythm,

and have strong movements for men, and graceful movements for women.


14/18

Armenian couple and solo dances show their origins in the Caucasus mountains, and

are similar to Georgian, Lezghian, and other Kavkaz dances. In some of these dances,

men and women dance together in couples. The basic position for both men and

women is with the arms held at shoulder level, with one arm in front of the body and

the other to the side. The man's dancing is very strong, and can be done on half-toe,

or, as in Georgian dance, on the tops of the toes, with the toes curled under. Thewoman's styling is softer than the man's, with more delicate arm and hand gestures.

B. Professional/Performance

Professional/performance dance must be examined as a separate category, as it

involves both a dance context (i.e., performance) and a dance style.

Professional/performance dance can be further divided into traditional and non-

traditional.

The traditional performance dance style is based on the raqs-e tehrnsoloimprovisation style, elaborated into an art for viewing by others. The movements

involve extreme upper body flexibility and grace, a variety of facial expressions,

including moving the eyebrows independently. In professional dance, the dancer may

also manipulate objects such as tea glasses or finger cymbals; these may also be used

to mark the rhythm. These professional dancers were known as motrebior lt.

Throughout Iran, particularly in urban areas, groups of these motrebior ltincluded

musicians, singers, dancers, actors, and others. One person might fill several of these

roles (a musician might also act a role in a play, and sing; see Blum, p. 165). Dance

also forms an integral part of traditional r-hawztheater pieces, and each role has its

characteristic dance style; e.g., Hajji Firuz, roles played by men dressed as women,

and so forth. These groups performed on the street and were available for hire at

weddings and other parties. These entertainments could be highly vulgar, and

involved suggestive lyrics and movements.

Motrebi-style dance flourished as popular and court entertainment throughout the

Qajar period, until the early part of the 20th century, when Westernization (garb-

zadegi) and the strict attitudes of Shah Rez Pahlav caused Iranian arts to fall out of

public favor. Professional dance became the province mainly of low-class nightclub

performers, prostitutes, and non-Muslims (Nazemi, personal communication, 1993;

for a discussion ofMotrebigroups in Mashad, see Blum, pages 155 to 162).

Professional dance began to enjoy a return to respectability and fashion when

Mohammad Reza Shah (reigned 1320 to 1357 / 1941 to 1978) married Sorayya;

musicians and dancers were again invited into the court. This gave rise to the non-

traditional dance performance, based on the European model of set choreographies,

scenery, and concert-hall venues. In 1346 / 1967, a government-subsidized dance


15/18

group, Szmn-e foklor-e Irn(which performed in the United States as "The Mahalli

Dancers of Iran"), was founded, which performed both Iranian folk dance

choreographed for the stage, and balletic presentations of Iranian epic tales (e.g.,

"Haft Peykar"). Another professional dance group,Bla-ye mell-e Prs, was founded

by 'Abd-Allh Nzem, who researched and set choreographies of Iranian village and

tribal dance, and brought outstanding performers from tribes and villages to Tehran toappear on television. Traditional performance dance also began to make a come-back

with the revival of traditional r-hawztheater.

C. Line or Open-Circle Dances, Holding Hands.

Line or open-circle dances with the dancers holding hands form one of the most

common dance types in the Near and Middle East, and in Europe. One feature

common in all dances where hands are held is that improvisation is limited. The

emphasis is placed on footwork and body positions, rather than on facial expressions,

emotions, or upper-body movements.

This type of dance is also found in Iran, particularly in the west. One of the most

common of these dances, found in Azerbaijan, is the basic "6-count" dance, where the

dancers, holding hands at waist level, move in the line-of-direction as follows: (1)

step-right, (2) step-left, (3) step-right, (4) kick-left, (5) step-left, (6) kick-right. This is

the basic step for the Israeli hora, the Bulgarian horo, and many other similar dances

found in Europe and elsewhere in the Middle East.

In Western Kurdish dances, the dancers stand very close to one-another, almost hip-

to-hip. The fingers are locked, elbows bent so that the arms are at right angles, restingat the waist; the arms can also be straight, and held behind the body. The main

movement of these dances is from the hip down, with the legs moving very

vigorously. The upper body, meanwhile, forms a solid mass, all along the line of

dancers. The body may bend at the hips, moving forward and back, with all the

dancers moving en masse. The general effect is similar to the Arabic debka, and

shows more influence from the Arab world than from Central Asia.

One of the most popular dances among the Assyrian Christians issheykhn, which

starts with a hand-hold similar to that described above for western Kurdish dance.

Thesheykhnbegins with the dancers facing the center of the circle. The dancersmove a few steps in, very close to each other, arms at their sides, kick into the center

and step back out. As the dancers reach the original circle, they turn to the right; the

hands are hooked together at the fingers, the right arm is bent in front of the body, and

the left arm is bent in the back. The dancers move a few steps along the line-of-

direction, until they face the center, ready to begin the pattern again. There are, of


16/18

course, many variations of the basic step, and each village may have its own special

set of variations.

D. Open-Circle Dances, Not Holding Hands.

When the hands are not held, a greater variety of dance forms, includingimprovisation and dancing with objects, is possible, both because the hands are free,

and because the dancer is free of the immediate influence of others.

The dances of Khorasan and Baluchistan are examples of this type. Each dancer

performs the same steps in unison, but they are able to accomplish a variety of

positions, such as squats, turns, and changes in direction that are not possible when

holding hands. The Turkoman men's dances of this area include rhythmic

vocalizations by the dancers as an accompaniment to the dance. An excellent

description of the dances of the eastern Kurds in Bojnurd can be found in Hamada.

Another area of Iran where open-circle, non-hand-holding dances are found is in the

Persian Gulf. The folklore of this area shows the strong influence of the neighboring

Arab cultures, such as from Qatar, Kuwait, Bahrain, and also from Africa (probably

through slaves brought from Africa to the Gulf) (personal observations; A. Jihad

Racy, personal communications, 1982 - 1983; Aisha Ali, personal communication,

1992). The standard musical rhythm to which these dancers are performed is 6/8, but

various patterns of accenting the measure can be employed. When the accent comes

on beats 1, 5, and 6, there is a characteristic rolling feeling which carries the

movement from measure to measure. The poly-rhythmic drumming patterns, which

can vary during any one piece of music, show an African influence. The basic dancemovements are improvised, and can be done either solo or in a line. The steps are a

simple step-together-step, facing and moving along the line of direction. The

emphasis is on the tiny, sharp, swift and strong shaking of the shoulders, which is

actually accomplished by moving the torso, rather than the shoulders. Hands are at

shoulder level, with palms facing out. The dancers may also clap with the rhythm,

and may employ poly-rhythmic clapping patterns (personal observations).

Dancing with Objects. When dancers are not physically linked (e.g., by holding

hands), their hands are free to move in a variety of ways, including manipulating

objects, such as sticks and scarves. Stick dances (b-bz) are discussed elsewhere inthis publication (c.f.,b-bz). There are numerous examples of women's scarf

dances in southwest Iran, among the Qashqai,Lori, andBakhtiaritribes. In these

dances a scarf is held in each hand. These dances are said to have originated in

miming the actions the women carry out in their daily lives, such as weaving and

spinning. While progressing slowly in the line-of-direction, each woman chooses

patterns to dance, or makes up patterns as she pleases. The Qashqaidefine two types
http://home.earthlink.net/~rcfriend/chubbazi.htmhttp://home.earthlink.net/~rcfriend/chubbazi.htmhttp://home.earthlink.net/~rcfriend/chubbazi.htmhttp://home.earthlink.net/~rcfriend/chubbazi.htm


17/18

of women's dances: the qor haley, the slow and heavy dances, in which the

emphasis is on a heavy, falling step, and on downward movements of the arms; and

the lakke haley, the light and fast dances, which are faster and have lighter arm

gestures and an upward emphasis (M. Gorguinpour, personal communication, 1989).

The lakke haleycan also involve a repeating musical pattern when the dancers remain

in place for a few measures (for example, turning in place, dropping to the knees, andcoming up slowly while shaking the shoulders). After the repeated pattern, the dance

continues.

Even daily objects, such as trays, can be used. An example from northern Iran is the

"rice dance", done by women in Gln. In this dance, the women dance with flat trays

held in front of the body, or on the head, and mime the actions associated with

preparing rice for cooking: winnowing out chaff, checking for and removing stones,

and so forth.

E. Ceremonial

The following dances are loosely categorized under the term "ceremonial". These

dances are so closely linked to their contexts that they cannot be separated from them.

The forms of these dances are less important than their contexts and purposes.

Calender-Cycle Rituals. Beneath the layers of Islamic and Central Asian influence,

Iran may be seen as inhabited largely by Indo-Europeans. Many of the Indo-European

(and therefore, pre-Islamic) calendar-cycle events are still observed in Iran. Some

examples of these are theNowrz(new year, vernal equinox) andshab-e

yald(winter solstice) celebrations. There is documentation of events in northwestIran, some of which involve dance, associated with winter, fertility, and the bringing

about of the end of winter. These events are directly related to European rituals such

as theKukeriandLazaruvaneof Bulgaria (personal observation; c.f. Katzarova-

Kukudova and Djenev, pages 53 to 57), the Morris Dancing of England, and similar

rituals in Anatolia (see, for example, And). In these events, groups of men go from

house to house dressed as various characters (including women), singing, reciting

poetry, dancing, and collecting money or food. The intent is to bring good luck and

fertility, and to ensure the end of winter and the advent of spring (see Enjavi).

Zurkhane. Thezurkhane, literally "house of strength", can be considered a part-ceremonial, part-performance context for dance. The building consists of a court,

around which the men who will perform arrange themselves, and a gallery for

the ostad("master") or morshed(spiritual leader) and the musicians. Nowadays, the

musical accompaniment consists of a drum and recitation of portions of

Ferdowsi's Shahname. There are various rhythms employed, and a variety of


18/18

movements associated with them, including displays of strength in manipulating

heavy objects (such as weights and chains) and acrobatics (Rezwani, p. 212-214).

Sam . Part of the religious ceremonies,sam', of the dervish sects of Iran (e.g.,

theNematullahi, Oveysi, andAliollahiorders) involves a type of dancing. The

members gather in the khaneq, and listen as the morshedrhythmically recites themystical poetry of Hafez and Rumi. The members begin to move, and then repeat

certain words, such as "Allah" or "Ali", rhythmically. The members then stand up and

begin to dance in place, until some collapse into trance or exhaustion. They believe

that by moving in this way they exorcise evil from their bodies and join in union with

God (Varzi, personal communications).

Trance or Healing Dances. In parts of Iran, musical exorcisms are performed to

relieve those afflicted with evil spirits. These exorcisms involve playing music and

guiding the afflicted to a trance, in which state the afflicted dances and eventually

throws off his particular evil spirit. In these dances the form of the dance has littlesignificance; each dancer moves as he or she is compelled to by the music. Rather, it

is the healing intent of the dance which is most important. Theguati le`bis one such

exorcism, described in detail in During, which is performed by the Baluch. One of

the practitioners of such exorcisms has bemoaned the decline of music and dance in

Iran, as the lack of regular doses of music and dance make fertile ground for

theguatspirit to invade (During, p. 45).

5. Rhythms for Dance Music

The most common rhythm used for dance in Iran is 6/8, referred to onomatopoeticallyasshir-e mdar(personal observation; the onomatopoetic character of the name was

first suggested to the author by Mortez Varz, personal communication, 1980). This

rhythm, and variations on it, can be found in dance music all over Iran. The 6/8 meter

is subdivided in a variety of ways throughout Iran. The subdivision of the meter

always follows the accent of the musical melody.

Some interesting rhythmic variations occur in solo improvisational dance. For

example, the first beat of the measure can be prolonged, almost to the point of being

held for two beats (thus creating a 7/8). This lopsided rhythmic change occurs

between the musician, the dancer and the audience, according to the mood of thegathering. The more emotive the performers or responsive the audience, the longer

the first beat is held. This variation is often associated with theMotrebi-style of

dancing, as is sometimes referred to asMotrebi.

education system in iran

Documents