Persian mentality. Everyday life, life and sex in a simple Iranian city. Iranian men how to live with

MINISTRY OF EDUCATION AND SCIENCE OF THE RUSSIAN FEDERATION

FEDERAL STATE BUDGETARY EDUCATIONAL INSTITUTION OF HIGHER PROFESSIONAL EDUCATION "ASTRAKHAN STATE UNIVERSITY"

Faculty of Foreign Languages

Department of General and Cognitive Psychology

Department of Oriental Languages

Serykh Yuvenaly Sergeevich

NATIONAL PSYCHOLOGICAL FEATURES OF IRANIANS

Course work was completed as part of the study of the discipline

"Psychology"

Direction of training: 03/44/05 Pedagogical education

Profile: Foreign language

YaF21 group

Scientific adviser:

Candidate of Psychological Sciences, Associate Professor, Associate Professor of the Department of Conflictology and Organizational Psychology

Bryukhova Natalya Gennadievna

ASTRAKHAN – 2015

INTRODUCTION……………………………………………………………………………….........3

CHAPTER I. THEORETICAL FOUNDATIONS OF ETHNIC

PSYCHOLOGY………………………………………………………………………………7

1.1. Brief history of the formation of ethnic psychology....................................7

1.2. Definition of ethnic psychology…………...................……………..…....11

1.3. Definition of national character…………………………………...……13

Conclusions on the first chapter……………………………………………………………...........…15

CHAPTER II. FEATURES OF THE IRANIAN NATION……………………………………………………………………………………….….16

2.1. Modern ethnopolitical map of Iran…………………………….....16

2.2. Peculiarities of the national character of Iranians……………………………18

2.3. Comparison of Iranians with representatives of the Russian nation……………...….20

Conclusions on the second chapter…………………………………………….…........................24

CONCLUSION……………………………………………………….……………..……....26
BIBLIOGRAPHICAL LIST……………………….………………........28
APPENDIX………………………………………….…………………...…...29

INTRODUCTION

All people on Earth are different creatures. We are different from each other in appearance. Some of us have jet black hair and brown eyes. The other one puts on airs, being a blue-eyed blond. We are also different from each other psychologically. Some of us behave quietly, calmly, speak smoothly, balancedly, try to hide from society if possible and like to spend time alone. The other is eccentric, talkative, unrestrained, he is often in the center of attention and tries to do everything possible to stay there forever. However, we still remain human.

All people are anatomically similar. We all breathe with our lungs, move our bodies with the help of our muscles, and think through the work of the convolutions of our brain. In addition, man is a social being. He cannot live completely apart from the rest of humanity. This property of the human race is determined not only by the biological need of the sons of Adam to procreate, but also by their social need for communication. People's lives are difficult enough to cope with alone. That is why, since ancient times, people have tried to find their own kind, in order to endure with them all the joys and hardships on their life’s path.

In ancient times, it was the social inner essence of people that served as a prerequisite for the creation of diverse communities.

At the first stage of the formation of human associations, the process was quite simple. Instincts significantly prevailed over reason, which was in its infancy. The paradigm of the external appearance of primitive people was also not too great, which in turn also contributed to the indiscriminate integration of various representatives of Adam’s race into the primitive herd. However, subsequently, at later stages of human development, differentiation of individuals began to occur. Changes in the appearance of some relatives, contradictions in views and aspirations led to the disintegration of the herd. Individual representatives of the primitive human community became outcasts for a time in order to later join other similar loners. Some people broke away from the herd as entire families, clans, and wandered until they found a place suitable for settled life and remained there forever.

Due to the fact that transport routes as such did not exist in ancient times, each cell of society that separated from the primitive herd developed quite separately, occasionally establishing contacts only with its closest neighbors. For this reason, further a process of differentiation was observed not only of individual people, but of entire human communities. Since at that time the pace of human development began to vary, it is therefore not surprising that the progression of individual human groups was uneven. While in some communities the neighborhood community was just taking shape, in others a massive stratification of society had already begun, and in others all the prerequisites for the creation of states had taken shape.

It is worth noting that during the formation of state formations, radially opposite processes began to occur within human groups. On the one hand, differentiation of people continued. For economic reasons, individuals began to divide their own society into “us” (for example, peasants) and “they” (for example, feudal lords). But on the other hand, representatives of a particular community began to identify themselves with it, to feel like an integral part of it.

After the formation of states, people, under the influence of ideology, laws adopted in a given territory, previously established customs, traditions, beliefs, realities of life existing in a given area and language characteristics, began to form certain views, beliefs, stereotypes, and behavior patterns. With the course of history, certain events had a serious impact on the psychology of the inhabitants of various states: coups d'etat, wars, revolutions, natural disasters, fragmentation. In the unconscious of the emerging peoples and nations, fears and complexes were deposited, which subsequently began to be passed on from generation to generation at the genetic level. Thus, representatives of each people, nationality and nation have developed specific psychological characteristics that we have the honor to witness at the present time.

In this work, the author proposes to plunge into the analysis of the national psychological characteristics of one of the oldest nations on the globe. Its history goes back more than 2500 years. Over the course of its long existence, this nation was modified many times, peoples historically alien to it were constantly joining it, while some parts separated and began to follow their own, autonomous path of development. However, despite all the difficulties, all the attempts of other peoples to exterminate representatives of this territorial human community, this unity of peoples proved to the whole world that its will to live is stronger than any foreign claims and ambitions.

Relevance of the study: events unfolding on the world political arena at the present time, as well as disputes arising around the above-mentioned nation over the past few centuries, generate interest in works on this topic.

Object of study: national characteristics of Iranians.

Subject of research: national psychological characteristics of Iranians.

Purpose of the study: to identify the psychological characteristics of the Iranian nation, the specific features of the psychology of Iranians.

Research hypothesis: we believe that the Iranian nation, due to prolonged religious propaganda, constant oppression by the ruling circles and its forced isolation from the rest of the world, at the psychological level, shows signs of some isolation from the civilizational whole of the planet. Behavioral characteristics of the indigenous inhabitants of the Islamic Republic of Iran and their peculiar manifestations of the national spirit.

Research objectives:

1. Specify the features of ethnic psychology;

2. Define the concept of national character;

3. Highlight the features of the national character of Iranians;

4. Compare Iranians with representatives of the Russian nation.

Research methods: to test the hypothesis and solve the problems, a comprehensive research method was used, including various aspects: theoretical analysis of historical, ethnographic and psychological literature on the problems under study - interpretation of scientific data, comparative analysis, systematization and generalizations; as well as the behaviorist method, which consists in observing the behavior of representatives of the Iranian nation in their everyday life.

Practical significance: the characteristics that will be given to the peculiarities of thinking, behavior and self-expression of Iranians during this study can in the future be used by those people whose professional field of activity is in one way or another connected with the establishment of various connections and contacts with representatives of the above-mentioned nation.

Structure of the work: course work consists of an introduction, two chapters, a conclusion, a bibliography of 15 sources and 1 appendix. The work is illustrated with a table.

CHAPTER I. THEORETICAL FOUNDATIONS OF ETHNIC PSYCHOLOGY

1.1. Brief history of the formation of ethnic psychology

The fact that there is a fairly significant difference in behavior, ways of expressing thoughts, feelings, emotions, and forms of reaction of representatives of different nationalities has been noticed by many outstanding minds of mankind. Great scientists of the past such as Hippocrates, C. Helvetius, C. Montesquieu, D. Hume, G. Hegel and others put forward their theories about the reasons for the emergence of various psychological characteristics in people living in different territories. However, many of the ideas and concepts they put forward did not represent anything valuable from a scientific point of view until a certain time. The fact is that for quite a long time there was not a single branch of knowledge that would be able to systematize all the information received over the past centuries on this topic and give it a truly scientific character.

In ancient times, many scientists believed that the thinking and behavior of peoples differed due to the fact that they lived in different climatic conditions. For example, the ancient Greek physician and founder of medical geography Hippocrates noted the influence of the environment on the formation of the psychological characteristics of people and put forward a general position according to which all differences between large ethnic communities, including their behavior and morals, are associated with nature and climate.

Another ancient Greek scientist, the founding father of history and ethnology, also sought to explain differences in psychology. Like Hippocrates, he was inclined to believe that climate and natural conditions play a key role in the formation of a certain psychology in a particular nation. His point of view on this issue is well illustrated by the following excerpt from his work “History”:

“Just as the sky in Egypt is different from that elsewhere, and just as their river has different natural properties than other rivers, so the morals and customs of the Egyptians are in almost every respect the opposite of the morals and customs of other peoples” ( Herodotus, 1972, p. 91).

The first attempts to make peoples the subject of psychological observations were made in the 18th century. Thus, French enlighteners introduced the concept of “spirit of the people” and tried to solve the problem of its conditionality by geographical factors. Later, the idea of ​​the folk spirit penetrated into German philosophy of the 18th century.

One of its most prominent representatives, I.G. Herder did not consider the spirit of the people as something ethereal; he practically did not separate the concepts of “soul of the people” and “national character” and argued that the soul of the people can be known through their feelings, speeches, deeds, i.e. it is necessary to study his whole life. But he put oral folk art in first place, believing that it was the world of fantasy that reflected the folk character.

At the beginning of the 19th century, the English philosopher D. Hume and the great German thinkers I. Kant and G. Hegel made their contribution to the development of knowledge about the character of peoples. All of them not only spoke out about the factors influencing the spirit of peoples, but also offered “psychological portraits” of some of them.

In the second half of the 19th century, in 1859, a notice was published in Germany about the establishment of a new scientific journal “Psychology of Peoples and Linguistics” (German: “Zeitschrift fur Volkerpsychologie und Sprachwissenschaft”), the chief editors of which were outstanding philosophers and linguists of their time G. Steinthal and M. Lazarus. In it, these theoretical scientists stated that “ethnic psychology (Volkerpsychologie) as a special science does not yet exist, but the ground is ready for it.” Thus, they became the first official representatives of the scientific sphere of humanity to use the term “ethnopsychology” in their works. Subsequently, on the pages of the magazine, G. Steinthal and M. Lazarus publish many of their ideas and concepts about how the spiritual laws of life of a people, formed under the influence of many factors, find their expression in their language, religion, law, art, science, way of life and morals.

The materials of the above-mentioned journal, the total volume of which amounts to twenty volumes, became a kind of starting point for the development of scientific thought, the foundation on the basis of which concepts were built in later times. In this regard, G. Steinthal and M. Lazarus are considered the founding fathers of ethnopsychology.

In their articles, the above-mentioned scientists noted that their interest in research in the field of ethnic psychology was not accidental. They explained the need for the development of this science, which is part of psychology, by the need to study the laws of mental life not only of individual individuals, but also of entire nations (ethnic communities in the modern sense), in which people act “as some kind of unity.” G. Steinthal and M. Lazarus, moreover, assumed that representatives of the same people have “similar feelings, inclinations, desires” due to the fact that in many ways they are all driven by the same national spirit and unconsciously obey the same the same psychological laws. For this reason, new discoveries in this area would be very beneficial and relevant.

The fact is that identifying the laws of behavior and ways of thinking among different peoples could be of great service to linguists, diplomats and especially politicians. The former would be able to better understand the logic of constructing certain language models that function in various languages ​​and dialects. The latter would have the opportunity to more successfully achieve the goals set for them by the governments of their countries. And still others could create more intricate strategies for managing and simultaneously exploiting society using means that have a suppressive effect on the psyche of their charges.

In this regard, at the turn of the 19th and 20th centuries, all the prerequisites for the development and prosperity of ethnic psychology appeared, which in turn led to very mixed results.

The publications of G. Steinthal and M. Lazarus caused a great resonance among scientists involved in problems of psychology. Unfortunately, despite the desire of German philosophers to isolate ethnic psychology, other theorists tried in every possible way to “embed” this section of knowledge into psychology and dissolve it in it. However, there were also those who became interested in the research of German scientists. For example, Russian jurist, historian and philosopher K.D. Kavelin expressed the idea of ​​​​the possibility of an “objective” method of studying folk psychology based on the products of spiritual activity - cultural monuments, customs, folklore, beliefs.

A little later, a compatriot of the founding fathers of ethnic psychology, V. Wundt, formulated a similar idea. In his works, this adherent of experimental psychology sharply criticized the articles of G. Steinthal and M. Lazarus for intellectualism, i.e. for drawing their conclusions based solely on their theoretical knowledge, without supporting them with empirics.

V. Wundt suggested drawing the attention of researchers to the imagination of the people. In his opinion, this manifestation of unconscious mental activity is best able to show the inner essence of the people, all its underwater psychological currents, and the national spirit. This representative of scientific thought advised his colleagues, scientists, not to shy away from any embodiments of folk thought, to which the German psychologist-theorist included language, folklore, and traditions of a certain nationality. “Language, myths and customs represent common spiritual phenomena, so closely fused with each other that one of them is unthinkable without the other... Customs express in actions the same life views that are hidden in myths and made common property thanks to language. And these actions, in turn, strengthen and further develop the ideas from which they stem” (Wundt, 2010, p. 226).

Another attempt to create ethnic psychology, under this name, was made by the Russian thinker G.G. Shpet. Polemicizing with V. Wundt, according to whom the products of spiritual culture are psychological products, G. G. Shpet argued that in itself there is nothing psychological in the cultural and historical content of people's life. What is psychologically different is the attitude towards cultural products, towards the meaning of cultural phenomena. G. G. Shpet believed that language, myths, morals, religion, science evoke certain experiences in the bearers of culture, “responses” to what is happening before their eyes, minds and hearts.

Thus, the ideas of M. Lazarus and G. Steinthal, K.D. Kavelin, W. Wundt, G.G. Shpet remained at the level of explanatory schemes that were not implemented in specific psychological studies. But the ideas of the first ethnopsychologists about the connections of culture with the inner world of man were picked up by other sciences that emerged from ethnopsychology - cultural anthropology and comparative cultural psychology.

1.2. Definition of ethnic psychology

Due to the fact that ethnic psychology developed with great difficulty and at a rather slow pace, until now, theoretical scientists have not come to a common conclusion about the status of this scientific discipline. For this reason, the authors of different textbooks give this branch of knowledge different definitions.

For the first time, as mentioned above, the concept of “ethnopsychology” (Volkerpsyhologie) was introduced into scientific circulation in 1859 by German psychoanthropologists M. Lazarus and G. Steinthal. They identified the following as the initial tasks of this science: 1) to understand psychologically the essence of the national spirit and its actions; 2) discover the laws according to which the internal, spiritual and ideal activity of the people is carried out in life, art and science; 3) discover the grounds, reasons and reasons for the emergence, development and destruction of the characteristics of any people. Based on this, these scientists define the branch of knowledge under study as follows: “ethnic psychology is the science of the national spirit, i.e., the doctrine of the elements and laws of the spiritual life of peoples.”

At the next stage in the development of scientific ethnopsychology, the German physician, physiologist and psychologist Wilhelm Wundt, in his work “Essays on Psychology,” published in 1873, stated that “ethnopsychology should be nothing more than a continuation of psychology in the field of phenomena in the life of communities.” He saw its task in “the genetic and causal study of those facts that presuppose for their development the spiritual relationships of human society.” Wundt interpreted the spirit of the people as a special closed formation, united by the mental similarity of individuals belonging to the same people, the content of which can be recorded through a comparative study of mythology, culture, language, etc.

This approach to defining the subject area of ​​ethnopsychology was criticized by the Russian philosopher G. G. Shpet. The latter accuses the psychoanthropological approach to ethnic psychology of “claiming an essential explanation of the national spirit”, the absence of its own object of study (the use of linguistic, historical, ethnographic material without its own categorical and methodological basis) and the incorrect extrapolation of the metaphysical approaches of German classical philosophy to social psychology. G. G. Shpet himself believes that ethnopsychology “is a descriptive, typological science, which, through the concept of a general type, unites all types of human experiences, defined by language, beliefs, customs, art, worldviews, etc. The object of ethnopsychology is the people with their experiences , consisting of appropriating known historical and social relationships to oneself and contrasting them with other peoples” (Shpet, 2014, p. 221).

The concept of ethnic psychology received modern substantive content in the second half of the 20th century and is associated with the name of X. Werner, who in his work “Comparative Psychology of Mental Development” interpreted this discipline as “an area of ​​study of ideas about aspirations and impulses, standards of what is desirable, characteristic of a particular society.” and undesirable behavior” (Werner, 1961, p. 103).

In Russia, the development of problems of ethnic psychology is associated, first of all, with such luminaries of philosophy, psychology and linguistics as V. Klyuchevsky, P. Lavrov, L. Mechnikov, N. Kareev, I. Baudouin de Courtenay, G. V. Plekhanov, N. Y. Danilevsky, N. S. Trubetskoy and others, who examined ethnopsychological science through the prism of the impact on people’s perception and behavior of geoclimatic factors, civilizational and ethical contexts, linguistic forms and historical collisions.

According to the definition of a modern representative of psychological thought, at present “ethnopsychology is an independent scientific discipline, developing in close contact with other humanities that study ethnic communities (namely, ethnosociology, ethnography, ethnopolitical science, history, cultural studies, psycholinguistics, etc.)” (Andriyanov, 1998, p. 393).

Thus, following modern representatives of psychological thought, we believe that ethnopsychology is an independent scientific discipline, developing in close contact with other humanities that study ethnic communities (namely, ethnosociology, ethnography, ethnopolitical science, history, cultural studies, psycholinguistics, etc.). d.).

1.3. Definition of national character

National character is a central concept in ethnic psychology. This term was first introduced into science and became the object of research in Western European philosophical and sociological thought of the second half of the 18th – early 19th centuries. in the works of outstanding philosophers of the time. Among those who showed great interest in the study of this problem, in particular, the question of the reasons for the existence of national character and the factors contributing to its formation, one should highlight the works of I. Kant, D. Hume, G. Hegel, I. Fichte, as well as K. Helvetius, I. Herder and other thinkers.

Despite the fact that many luminaries of ethnopsychology resorted to the term “national character” in past eras, there is still no consensus among specialists in the above-mentioned field as to what meaning should be put into this concept. It is worth noting that some scientists do not recognize this term at all, arguing that generalizing typical traits on the scale of an entire nation is not acceptable due to the fact that each individual has his own individual psychological characteristics that are not similar to anyone else.

The unspoken definition of the concept among representatives of the common people is the following: “National character is a stereotypical set of qualities attributed to one people by others, often not entirely friendly” (Ter-Minasova, 2000, p. 88).

The complexity and inconsistency of this concept is emphasized by the confusion in the definition of this term by linguists, sociologists and psychologists.

Thus, for example, the Soviet linguoculturalist, specialist in England and the English language, N. A. Erofeev spoke about national character as an ethnic representation of the people, i.e. about “a verbal portrait or image of a foreign people” (Erofeev, 1982, p. 7).

In turn, specialist in the field of psychology S. M. Harutyunyan compared national character with the psychological make-up of a nation, which, in his opinion, represents “a peculiar set of multi-order phenomena in the spiritual life of the people.” However, despite the fact that the scientist establishes the identity of these terms, he defines “national character” separately as “a peculiar national flavor of feelings and emotions, way of thinking and action, stable and national features of habits and traditions, formed under the influence of the conditions of material life, features of the historical" (Harutyunyan, 1966, p. 23).

Sociologist D. B. Parygin did not give any definition to the concept, however, in his opinion, “there is no doubt about the existence of psychological characteristics in various social groups, layers and classes of society, as well as nations and peoples.” (Parygin, 1966, p. 74.) N. Dzhandildin comes from a similar view, who defines national character as “a set of specific psychological traits that have become more or less characteristic of a particular socio-ethnic community in specific economic, cultural and natural conditions of its development" (N. Dzhandildin, 1971, p. 122).

Based on all of the above, we can conclude that there is no single definition of the term “national character” in various fields of humanitarian knowledge due to the fact that in each of them it plays its own functional role and adapts to those features of the life of the people to which it directs its direct attention to one or another science.

Thus, within the framework of this work, when using the concept of “national character,” the author adhered to the following definition. “National character is a set of the most stable, characteristic of a given national community, features of perception of the surrounding world and forms of reactions to it. Expressed in emotions, feelings, moods, national character is manifested in national temperament, largely determining the ways of emotional and sensory mastery of political reality, the speed and intensity of the reaction of political subjects to ongoing political events, forms and methods of presenting their political interests, ways of fighting for their implementation" (Olshansky, 2001, p. 101).

Conclusions on the first chapter

1. All nationalities have specific psychological characteristics that were formed under the influence of certain geoclimatic, historical and socio-political conditions. In this regard, it is not at all surprising that among the humanities, a field of knowledge has relatively recently emerged that deals with the above-mentioned psychological individuality of each individual nation.

2. Ethnic psychology, as this discipline should be called, has gone through many stages along the way of its development, but until now it has not been able to become a full-fledged independent science with its own scientific and methodological base. According to the most popular point of view in science, ethnic psychology is now an interdisciplinary branch of knowledge that studies the ethnic characteristics of the people’s psyche, national character, patterns of formation and functions of national self-awareness, ethnic stereotypes, etc.

3. The meaning of one of the basic concepts of ethnopsychology, “national character,” is still not unified and causes numerous disputes in the scientific community. However, it can be assumed that national character, in essence, includes all manifestations of the collective unconscious at the nation level, i.e. naturally programmed programs of worldview, self-expression and self-identification.

CHAPTER II. FEATURES OF THE IRANIAN NATION

2.1. Modern ethnopolitical map of Iran

Before we start talking directly about the psychological characteristics of Iranians, let us mention that at present it is difficult to give an exact answer to the question of what ethnic community actually hides under this concept. The fact is that the ethnonym “Iranians” primarily means all the inhabitants of the modern Republic of Iran, who essentially belong to different nationalities, united by a common territory, history and culture. The official language in the country, used by all nationalities to communicate with each other, is Persian. Analyzing the latest trends prevailing in the country, we come to the conclusion that the Iranian nation is essentially a product artificially bred by the government of the republic. Until now, the country is undergoing a total persification of the entire non-Persian population with the aim of obtaining an ethnically monolithic society and the subsequent consolidation of state power on its basis.

Experts divide the population living in Iran into three main groups: Iranian-speaking, Turkic-speaking and Arabic-speaking. Among the Iranian-speaking peoples, the Persians occupy the main place in terms of numbers, socio-political status and role in the cultural life of the country. Persians live mainly in the central and western parts of the state, including in large industrial areas of Iran. In total they make up approximately 50% of the country's total population. An interesting fact is that in reality, the Persians began to emerge as a nation only from the middle of the 19th century.

The second largest number of Iranian-speaking peoples is occupied by the Kurds. They settled mostly in Iranian Kurdistan, Bakhtaran, West Azerbaijan, Hamadan and northeastern Khorasan. Their main occupations are cattle breeding, agriculture and small trade (M. Abbasov, 2011, p.5).

Also living on the territory of Iran are such Iranian peoples as the Gilyaks, Talysh, Tats, Mazanderans, Lurs, Baluchis and Bakhtiars. All of them are among the non-literate Iranian-speaking peoples.

The main part of the Turkic-speaking peoples living in Iran are Azerbaijani Turks. According to the results of the official population census conducted in 1998, out of the 65 million 758 thousand population of Iran, 23 million 500 thousand people are Azerbaijani Turks. If we add here the Qashqai people, numbering about 1.5 million people, 400 thousand Khorasan Turks and about 2 million Turkmens, it becomes clear that Iran is home to more than 27 million 400 thousand Turkic-speaking population (Güney Azerbaijan, 1984, No. 2, p. 20).

Azerbaijanis are a people with their own language, traditions and national characteristics. As a nation, Azerbaijanis began to form in Iran from the end of the 19th century. According to official data regarding Iran, the language of the Azerbaijani Turks is the most widely spoken language in the country after the Persian language. The growing role of Azerbaijanis in the socio-political life and government of Iran is obvious. The Qashqai people are the second largest Turkic-speaking people settled in Iran. They live in Fars and western Luristan. The bulk of the Qashqai people are engaged in livestock farming and lead a semi-nomadic lifestyle. Turkic-speaking Turkmens make up about 3% of Iran's population. Turkmens living in Gyurgan and Khorasan are known as Gyurgan Turkmens. And some of them lead a semi-sedentary lifestyle.

Arabs make up about 4% of the Iranian population. They live mainly in Khuzistan and on the shores of the Persian Gulf. And a certain group of Arabs lives in Fars, Kirman and other places. At the beginning of the 21st century, there were about 1 million 400 thousand Arabs in Iran (M. Abbasov, 2011, p. 6).

Thus, in the framework of this work, we came to the conclusion that the Persians, contrary to popular opinion in society, are not the dominant ethnic group in the population of Iran. This fact is explained by the fact that in the modern realities of life of Iranians the influence of Azerbaijani Turks is increasingly visible. However, it is worth mentioning that, despite this, it is the Persian language that acts as an integrating component in the process of establishing good neighborly relations between the Persians, Azerbaijani Turks and numerous national minorities.

2.2. Features of the national character of Iranians

Iranians are people of an extroverted type of behavior: they are sociable, very quickly establish contact with their interlocutor, quickly find common ground, and are somewhat intrusive. Representatives of this nation try to look open, but they succeed with great difficulty, since every true resident of the Islamic Republic of Iran suppresses any external manifestations of his personal attitude to reality that are “unfavorable” for him.

“An Iranian can be impenetrably polite and smiling with his<иностранным>colleague, but<любому иноземцу>it’s hard to guess what the Iranian is thinking about and what he’s going to do, smiling politely in his face.” This usually creates some tension in communication, since, for example, when communicating with a straightforward Turk, he, in turn, can feel “relaxed, because he sees him almost right through, and can, with a high degree of probability, predict his subsequent thoughts and actions” ( F. Alekperli, 2013, p.2).

The positive qualities of Iranians include hospitality, willingness to help (especially foreigners), generosity, respect for parents, sensitivity, and a particularly respectful attitude towards God and everything related to religion.

With all this, representatives of this nation are characterized by secrecy, insincerity and excessive vulnerability. In general, Iranians are irresponsible in business, you can hardly rely on them, and they have no qualms about keeping their promises.

Residents of the Islamic Republic of Iran, due to their political isolation, reverently treat everything foreign. They spend hours discussing new trends in life abroad, happily meeting representatives of other cultures and, if possible, surrounding the latter with special attention.

It is worth noting that Iranians in general are not homebodies. A typical Persian or Lur does not need much persuasion to go for a walk or go shopping with you. The fact is that representatives of the above-mentioned nationalities are characterized by rapid fatigue, so such a pastime helps them relieve fatigue and ease their everyday difficulties in a casual conversation with a friend.

Speaking about movements in space, one cannot go unnoticed by the fact that Iranians in general, like Americans, for example, are characterized by increased mobility. It is not difficult for them to migrate from one city to another. Whenever possible, Iranians travel a lot. If necessary, they are ready to live on the territory of a foreign state for a long time, however, unlike the Americans mentioned above, one should notice a stronger attachment of Iranians to their family and friends. Representatives of Iranian-speaking peoples cannot truly be called patriots, but it should be noted that each of them has memories of the Motherland, especially the small Motherland, stored deep in their hearts and for this reason they never fully assimilate with the inhabitants of a country alien to them.

The dislike of Iranians for their country is caused, first of all, by the fact that throughout almost all of history, the peoples living on the territory of modern Iran have always been either under the yoke of their dictator leaders or subordinate to foreign conqueror rulers. Many representatives of Iranian-speaking peoples have a certain internal fatigue from constant captivity. However, there is rarely a hint of struggle against the regime in the actions of Iranians, i.e. a certain level of familiarity with the existing reality is demonstrated.

The fact that Iranians, as true representatives of the East, love everything traditional should not go unnoticed. They sacredly honor traditions and customs. A special fetish of representatives of this national community is traditional music. The rhythms of the Iranian tambourine “dafa” and the sounds of the classical Iranian string instruments “setar” and “tara” can lead any Persian, Kurd or Lur into real ecstasy. Dancing is also popular. Both Iranian men and women love to move their bodies to the beat of music, but due to the fact that any form of public expression is prohibited in the country at the state level, it is simply not possible to see an Iranian dancing outside any room or in the company of strangers possible.

The special merits of their compatriots are a subject of special national pride for the inhabitants of the Islamic Republic of Iran. However, in general, Iranians recognize as outstanding people only those of their fellow countrymen whose works were highly appreciated outside their historical homeland. The only exception to this rule are Persian poets; representatives of classical Persian literature are especially revered among Iranians. Many Iranians are able to freely recite from memory the long ghazals of Hafiz, several versions of the rubaiyat of Omar Khayyam, or amaze the listener with an excellent memorization of a huge passage of text from Saadi’s lyrical work “Bustan”. What is also surprising is the depth of understanding Iranians have in the most complex examples of Persian poetry. Many Persian speakers are able to give comments about this or that symbol in a poem (Konoplyov, 1991, p. 10).

Thus, representatives of Iranian-speaking peoples and their neighbors, also living in the Islamic Republic of Iran, are characterized by particular secrecy. Emotions and feelings remain largely a mystery to foreigners. The peculiar behavior of Iranians sometimes simply stuns even those people who are familiar with the culture of the East, being extremely specific. However, samples of ancient art of the Persians and other peoples of Iran help researchers remove the veil from some of the phenomena occurring in the “land of four seasons” and reveal some features of the Iranian national spirit.

2.3. Comparison of Iranians with representatives of the Russian nation

As can be understood from the previous paragraph of this chapter, the worldview of the Iranians is significantly different from the worldviews that representatives of many other nations have. However, it was also possible to trace some aspects in common with other peoples in the perception of the environment, knowing, for example, the vision of the world of other eastern peoples.

Any ethnopsychologist researcher who resorts to studying the psychological characteristics of representatives of a certain nationality relies, first of all, on his vision of certain life phenomena in the process of identifying elements of the behavioral uniqueness of people as their purely national characteristics. For this reason, a comparison of the ways of thinking and self-expression in the emotions, movements and actions of the Iranian and Russian nations, the latter of which the author of this study is a representative of, seems quite logical and appropriate. In this regard, further the reader is invited to their comparative characteristics.

It is traditionally believed in the world that Russians are one of the most unsmiling nations in the world. Foreigners often returning from Russia note that in this country it is not so often possible to meet a person with a smile on his face. European tourists call Russian citizens the most “cloudy” residents of the European continent. However, this phenomenon has a very simple explanation.

A smile in the Russian mentality is an exclusively positive emotion. Typically, a Russian person smiles only at those people who exude bright energy, are attractive, and really try to please their interlocutor. A smile in the understanding of Russian citizens is a symbol of sincerity, kindness and sincerity. And according to the ideas of the inhabitants of a given country, in everyday life it is not always possible to find a place for the manifestation of the above-mentioned spiritual qualities. In addition, a smile is a strong energy message, on which a certain part of shakti is spent. Restoring such a gap in the human energy field is a difficult task. That's why Russians don't smile in vain on the streets. There is even a Russian proverb: “A smile for no reason is a sign of a fool.”

Unlike representatives of European nations, Iranians, as noted earlier, cannot express their emotions directly. The facial expressions of people living, in the words of American President George W. Bush, in the territory of a country labeled “Axis of Evil” are characterized by grimaces of insincerity, which in the minds of Persian speakers are masks of delicacy, tolerance and tolerance.

According to the canons of Islam, true Muslims must do everything possible to “cajole” a guest, interlocutor, neighbor, therefore Iranians, as true adherents of this religion, try to behave in such a way that the second participant in communication does not feel discomfort. For this reason, they fake it, smile, grin, feign sympathy, thereby playing more to the public than actually providing an atmosphere conducive to trusting, intimate relationships. Therefore, Iranians, despite their numerous acquaintances, are not characterized by long-term friendships.

Speaking about human contacts and the disunity of Iranians, attention should also be paid to the fact that Iranian society as a whole is a monolith, i.e. a social substance characterized by high interdependence of its members. In fact, it is difficult to imagine an Iranian who does not take public opinion into account. For any representative of a given nation, it is important what others think about him, what level of the social differentiation ladder he is placed on, what assumptions others make about his financial situation, internal potential and spiritual qualities.

In fact, Iranian society is a kind of human herd, in which the voices of its distant ancestors have not yet ceased, sounding quite clearly in the minds of Persian-speaking people. For this reason, Iranians are also characterized by such features as a heightened sense of social inequality, religiosity, pliability, conservatism and unpreparedness for sudden changes in lifestyle. There is no significant social stratification in Iranian society. Everyone lives on approximately the same level, has relatively the same opportunities, supports similar ideas and strives for goals that are interconnected. (Stranieri, 1997, p. 26)

Russians and Iranians are nations that are similar in many of their characteristics. For example, collectivism and conciliarity are characteristics not only of Persian-speaking citizens of planet Earth, but also of their neighbors, residents of the largest country in the world, Russia. However, it is worth noting that these qualities are expressed in a slightly different way among Russian speakers.

Russian society is, first of all, a collection of communities whose interests and aspirations, although similar, are also different in many respects. The Russian nationality and other small nationalities living on the same territory with it are subject to greater differentiation in terms of property and educational qualifications. However, the community holds back its members in many ways. Therefore, many Russians are characterized by such qualities as tolerance, a penchant for compassion, a desire for stability, and universal equality. Collectivism also contributes to the formation of such a trait among the Russian people as the cult of the leader, which is the subconscious subordination of the individual to the collective, and in his person to the one who expresses collective interests, that is, the leader, personifying the collective in the mass consciousness.

Typical Russian traits include perseverance, balance, high adaptability and talent. All of these qualities, except the last one, are in sharp dissonance with those properties that are traditionally considered inherent to representatives of the Iranian nation. It is worth noting that both nations have in common a sense of peacefulness, which is more characteristic of a large ethnic nation, the language of communication interaction for whose representatives is the Persian language.

I would especially like to note the responsiveness of representatives of both nations. Both Iranians and Russians are ready to respond if trouble happens to a person. Often, both of them, when helping the victim, give up everything they are doing in order to take part in the fate of the unfortunate person and improve the moral, physical and, if necessary, financial condition of the latter. Many Iranians and Russians believe in the “boomerang rule” and try to provide all possible assistance to people who have suffered any damage from the blows of fate, so that in such a situation someone will show mercy towards them.

Thus, we can say that the worldview of Russians and Iranians differs quite seriously. However, representatives of the Iranian nation and the Russian ethnic community also have common features, the number of which is quite large. Based on the above, we can conclude that when Iranians and Russians interact, both sides will understand each other, but not in all areas of their joint life activities.

Conclusions on the second chapter

1. The Iranian nation is an ethnic community, which includes representatives of a certain number of large and small nationalities living on the territory of modern Iran. According to the passionary theory of ethnogenesis, this mixture of Iranian-speaking peoples can only be called a superethnos with sufficient confidence. Therefore, “nation” in this work very conventionally referred to the entire population of the Islamic Republic in order to outline the scope of this study.

2. When studying the national psychological traits of representatives of the Iranian nation, it was possible to find out that its representatives in general are extroverted individuals with hidden complexes of lies, unfair treatment, and unspokenness. Often, Iranian men and women in the early stages of building relationships have problems with the opposite sex under the influence of stereotypes common in Islamic society. Representatives of the intellectual sphere are prone to decadent, depressive moods.

3. Compared to Russians, Iranian-speaking citizens are less sincere, secretive, and easily succumb to the opinions of others. In addition, they have a fairly strong crowd instinct. However, it is worth noting that Iranians are superior to Russians in peacefulness, hospitality and delicacy. Persian-speaking citizens of the planet are masters at establishing contacts with strangers. But Russian-speaking laity cannot consider this skill as their advantage, since they use it very ineptly. Common qualities for representatives of both nations are feelings of social injustice, kind-heartedness and natural talent.

CONCLUSION

Ethnic psychology is a branch of psychology that has yet to separate itself and become a full-fledged independent science. The prerequisites for this already exist, but the methodological base common to psychology and ethnology, as well as the general field of research, does not give scientists the opportunity to confidently declare the self-sufficiency of this branch of knowledge.

National character, being the central concept in the above-mentioned sub-branch of psychology, is a special psychogenetic make-up of the people, arising on the basis of their entire historical and sociocultural experience, the entire set of traditions, ideas, values, stereotypes, ideals, interests common in a given ethnic community. The character of a people manifests itself, first of all, as a system of sociocultural norms and as a mental phenomenon.

The Iranian people, like all other peoples, are a unique phenomenon, which is characterized by a special oriental specificity of national character. Among its psychological characteristics are such qualities as pretense, pretense, secrecy, which are generally common features of all the peoples of the Middle East, as well as hospitality and talkativeness, which distinguish countries of southern latitudes from states located north of the subtropical climate zone. Among the purely Iranian characteristics, one should highlight internal depression, a tendency to learn everything unusual and foreign, as well as an excessive fixation on ethics and religion.

Among the reasons for the formation of this national psychotype, it is worth noting religious propaganda, oppression and restriction of various rights and freedoms of citizens of the Islamic Republic by dictators in power and their entourage. In addition, forced isolation and rare contacts with residents of other states have led to some backwardness of the Iranians. Citizens of the Islamic Republic found themselves somewhat cut off from the processes taking place in the rest of the world.

However, it becomes obvious that gradually, with the development of various information technologies, the above-mentioned backwardness will soon be compensated. Iranian society no longer seems overly closed, because Persian-speaking citizens now have the opportunity to communicate with foreigners via the Internet. In this regard, research to determine the specific features of the national character of the Iranian nation will probably still be carried out.

BIBLIOGRAPHICAL LIST

1. Abbasov M., Modern ethnopolitical map of Iran. Bulletin of KazNPU. – Kazan, 2011. – p. 5

2. Andriyanov V. M. Modern philosophical dictionary. – M.: Panprint. V.E. Kemerovo. 1998. – p. 511

3. Alekperli F. Comparative ethnopsychology of Azerbaijanis and peoples of Asia Minor and Central Asia. – Baku: Institute of Manuscripts of ANAS. 2013. – p. 13

4. Harutyunyan S. M. The nation and its mental makeup. – Krasnodar, 1966, p. 171

5. Wundt V. Problems of the psychology of peoples. – M.: Academic project, 2010. – p. 891

6. Herodotus. History in nine books. T.1. – Leningrad: Science, 1972. – p. 800

7. Dzhandildin N. The nature of national psychology. – Alma-Ata, 1971. p. 315

8. Erofeev N. A. Foggy Albion. England and the British through the eyes of Russians. 1825–1853. Moscow. 1982. – 195 p.

9. Konoplev K. S. Modern citizens of the Islamic Republic of Iran. – M.: Libretto, 1991. – p. 186

10. Olshansky D.V. Fundamentals of political psychology. – Ekaterinburg: Business book, 2001. – p. 549

11. Parygin D. B.. Public mood. – M., 1966. – 288 p.

12. Stranieri Yu. S. Victims of the ruling regime. – M.: Libretto, 1997. – p. 397

13. Ter-Minasova S. G. Language and intercultural communication. – M.: Word. 2000. – p. 277

14. Shpet G.G. / Ed. T. G. Shchedrin. Series: “Philosophy of Russia in the first half of the twentieth century.” Ch. ed. series by B. I. Pruzhinin. M.: ROSSPEN, 2014. – p. 619

15. Werner H. Comparative psychology of mental development / With a new prologue by M. B. Franklin. N.Y.: Percheron Press. A Division of Eliot Werner Publ.; Inc. Clinton Corners, 2004. 564 P. ISBN 0–9719587–1–8.

APPLICATION

Table 1

Comparison of Iranian and Russian national characters according to general criteria

Criteria	Iranian national character	Russian national character
Type of emotional actions	A conscious, planned demonstration of emotions aimed at the interlocutor in order to have a positive impact on him, demonstrate goodwill, sympathy, affection, and give him a communicative gift	Spontaneous expression of emotions, a natural psychobiological reaction to what is happening, independent of the interlocutor
Perception of the world	Religious vision of the world, the predominance of customs, beliefs and stereotypes over common sense	A secular vision of the world, however, with some echoes of widespread religious dogma and superstition
Attitude to the role of women in society	The dependent position of a woman on the will of men (father, husband, brother, son), “second-order citizen”	A woman is equal to a man in almost all respects
Attitude to power	Dissatisfaction with the policies pursued by the government of the republic, criticism and rejection; political inaction, ostentatious riots without any special consequences.	Criticism of the actions of the Russian government; support for the president and the ruling party by the majority of the population.
Attitude towards representatives of other nationalities	They perceive foreigners positively, try to get to know each other and like them, but they experience some coldness and unfriendliness towards representatives of some nationalities (Jews, Arabs, Turks)	Foreigners are perceived positively, with the exception of people from the Transcaucasian republics, as well as Central Asian countries

Gg. a series of historical studies by the famous Tatar writer and public figure G.Yu. appeared in print. Kulakhmetov (1881-1918) under the general title “Pages of History”, dedicated to general history from ancient times. His popular articles in periodicals are known, in which he explained the essence of the constitutional system of a number of Western countries, analyzed the constitutions of Great Britain, ...

These connections are quite complex. In some cases, one negative social phenomenon strengthens another, in a number of others it weakens it. 1.4 Types, types and motivation of terrorist acts Terrorism, as is known, is a form of aggression. Within the framework of the ethological approach, aggression can be defined as “behavior aimed at the distribution and redistribution of resources” (see Appendix No. 3). ...

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In this article we will talk about how we spent an evening in an ordinary Iranian family and about the life of ordinary Iranians: about family, food, religion, complex relationships with alcohol and between the sexes. You will also find out what Iranians think about Russia and why Russians eat lamb's heads for breakfast.

We are incredibly lucky! We managed to spend one evening with an ordinary Iranian family in the suburbs of Isfahan, which is located 40 km from the city. We got to the town by minibus from one of the bus stations. The audience in the salon was frightening at first.

But it turned out that despite the menacing black robes and the creepy music playing from the driver, these women are not at all harsh, and the transport does not resemble a jihad taxi. The young ladies looked at us (we were sitting in the last seats) and chatted quietly among themselves, occasionally laughing, probably at the miracle that Europeans got into their minibus.

By the way, the transport turned out to be very comfortable and fast. Comfortable seats, high speed and no stops, so about twenty minutes later we were already standing at the bus station in the town of Zerrinshahr in the company of these minibuses.

Our new friend and our host, Bagher, met us in a car and took us to the house where his family lives. Iranians have large families, there are also a lot of guests and relatives, so our souvenir photo can be called quite small. Later, five more relatives came to visit Bagher and his parents.

On the left in the photo is the mother of our host, his smiling father is sitting next to Ivan, his daughter is sitting next to his father, and his granddaughter, Elina, is in the background. Frankly, she is one of the few whose name we managed to remember and not forget after a while, because... others are very difficult to pronounce.

Elina is very nimble, playful and constantly smiling. First she brought gifts from previous foreign guests to show us, and then she brought her pet into the room - a chicken.

Islam prohibits keeping pets that eat meat, i.e. predators. That’s why you won’t find cats and dogs in Iranian homes (but in free Istanbul, Turks already walk their dogs along Istiklal). The chicken is not given a name; apparently, after some time it will end up in the soup.

Everyone wants to take a photo with the chicken :) In the photo below you can see a fragment of the interior of the main room.

The room is a huge hall, about forty squares, with several sofas and floors covered with clean, beautiful carpets. This is not a family of oligarchs, so the carpets are not handmade, but mass produced.

On a huge plasma through a dish, many channels are shown, including one can watch Iranian, which is broadcast abroad and on the air of which women without hats and with cleavage appear every now and then. However, in some cases the cleavage is shown in pixels to hide the shame.

Throughout the entire territory of the house, except for a piece of the hallway and the bathroom, it is customary to walk barefoot or in socks. Slippers must be put on before going to the bathroom (the Iranian-style toilet is a hole in the floor) and taken off after leaving. Cleanliness of the floor is very important: they pray on the floor, they have dinner on the floor (with a tablecloth), they even sleep on the floor on a warm mattress. Everything in the toilet is shiny and there are no unpleasant odors.

A typical dinner in an Iranian family looks like this:

The main dish is a huge portion of rice without meat with vegetables and aromatic spices. It is customary to eat vegetable fermented milk sauces with osh, in this case cucumber and pumpkin. They eat directly from the patterned tablecloth laid on the carpet. It's a little unusual to eat from the floor. The pilaf is very tasty, we have never tried anything like it anywhere. It’s also delicious in Uzbekistan, of course, but more familiar to us :)

The meal was followed by a very unusual Islamic dessert, “faludeh” - strands of food starch frozen with rose water, topped with sweet and sour lemon sauce.

In general, sweets in Iran are very sweet, there is an excess of sugar, it seems that they are two times sweeter than in Russia. They always put sugar in tea, and a lot of it.

After dinner there were conversations about culture and life in Russia and Iran, as well as viewing the Iranian world atlas. Here, for example, is a page with Russia.

We looked at the map of Iran for a long time. Our host said that many Arabs live in the southern part of the country, Turks live in the north (as Iranians call Azerbaijanis), and in the western part, in addition to Arabs, many Kurds also live.

After dinner, our host's cousin came over and we went for a walk in the local park. The guys described the scheme of an Iranian evening: a lot of people gather (the whole family, friends, relatives), eat, eat, eat, and then go for a walk:) They ate so much at dinner that Lena joked about “getting drunk the Iranian way.”

The park with the lake was large, very well maintained and well lit. By Iranian standards, it was deep autumn, and the sights of Pasha and Vanya, walking at +20 in T-shirts, plunged the guys, wrapped in warm jackets, into shock.

We were sent to spend the night in a room on the first floor. Check out the size of the room.

It is customary to sleep on the floor, there are no beds, but there was no draft on the floor, so it was warm and we slept well. After our host's wedding, he will live in this room with his wife and children. The huge hall has several extension rooms, a separate equipped kitchen and a bathroom.

In the morning we woke up to the alarm clock and found a small pen outside the window where two chickens were walking.

Despite the fact that a large family lives in a townhouse without their own garden, village habits remain, and chickens are kept in the old fashioned way.

In the morning, our host was already at work, but his parents served us a sumptuous breakfast. Kuku is the name of an Iranian omelette.

At breakfast we managed to have a pleasant conversation with them, despite the complete lack of overlap between the languages ​​we and they knew. Ready for China :)

Then the host’s dad took us to the bus station, talked with the drivers, put us in a minibus, smiled one last time with his sincere smile of a happy person and was off.

Below we will tell you a few facts about Iran that we were able to learn from our host, guide and other people during our trip.

1. Iran, despite its status as an Iranian republic, is not such a religious country. Many young people are quite skeptical about the faith, mosques in many cities are empty, and part of the population secretly sympathizes with what is more familiar to the Persians. One of the features of the followers of this religion: exceptional honesty and the inability to take what is not theirs. According to our guide, if you give a Zoroastrian a million and leave for ten years, then when you return, at the first request you will get your million back, even if there were no witnesses or evidence.

2. In Iran, it doesn’t matter whether you are Sunni or Shiite, but in Arab countries they attach great importance to this, and for the murder of eleven Shiites by a Sunni, they promise the believer a comfortable place in heaven.

3. When we were walking through Isfahan late in the evening, we suddenly saw smoke ahead, waving black flags, a large crowd of people and heard strange creepy music. This is how numerous religious holidays are celebrated, on which it is customary to distribute free tea and goodies to everyone you meet. We tried to slip through as quickly as possible unnoticed, it all looked very creepy, but they called out to us and treated us to tea.

They insistently suggest putting three or more lumps of sugar in the tea, like, you wouldn’t mind anything on a day like this.

4. Girls are massively dissatisfied with their nose and dream of having plastic surgery. After the operation, they wear the patch for a very long time to show that they have gained access to the sect of beautiful people. Sometimes they can apply a patch even without surgery. Previously, operations were performed at the age of 25, now they start at 18. Medicine in Iran is good, so plastic surgery is done in their native country, they even fly here from Azerbaijan. According to local men, not all women need such operations, but any woman immediately goes to the surgeon at the first opportunity. Yes, Iranian women love to wear a lot of makeup :)

5. Men in Iran dress very strangely: many wear tight pants and other body-tight clothing, it looks unusual, our men don’t wear that. Maybe they are taking the rap for women who only wear robes :)

Our host noted that Lena dresses like a local, modern, non-religious Iranian. European women, he said, wear different outfits in Iran.

6. We will guide you by the cost of real estate: apartment 100 sq.m. in the large city of Shiraz it costs about $100,000. There are almost no small apartments, except in Tehran; throughout the rest of the country it is customary to live in large apartments or houses with one large family.

Under President Mahmoud Ahmadinejad, the Kindness project was launched to help young couples obtain an apartment in installments within four years. The project turned out to be a failure, seven years have passed, and the apartments are not yet ready, while monthly payments still need to be made. Over the years, each family has already contributed more than 10 million rubles (counted from rials)! Residents are very unhappy with the former president himself and call him a monkey.

7. Iranians love beautiful furniture, like in palaces. Just look at the photos from the furniture store. Not chairs, but real thrones. True, not everyone can afford such luxury - in the house where we lived, the furniture was much more modest.

8. Family is not an empty phrase for Iranians: families are very friendly and numerous, the family helps the young, it is not customary to separate from the family even after marriage, and marriage cannot be entered into without the consent of the parents on both sides.

The law states that in the event of a divorce, the man must pay the woman compensation, and this amount is agreed upon by the newlyweds before marriage. But in the modern world, this scheme does not work well: selfish modern women began to deliberately get divorced in order to get rich. Later, the law introduced a limit on the maximum amount of such a payment - 40,000 euros.

By the way, there used to be a lot of divorces, since young people could not test each other in relationships, because before marriage, communication is very limited.

It is not customary to get married a second time; often, after a divorce, women, having received compensation, live without a husband.

A girl must enter into marriage as a virgin, for this she even needs to bring a special piece of paper from the doctor.

9. Boys and girls are separated from childhood: they study separately in kindergarten and school. Only at the university does a young man see a girl closely for the first time; it would be good if before he had relatives with whom he could communicate in his own home. You can imagine how difficult it is to start a harmonious relationship after such a breakup. For example, our host's grandparents barely knew each other before they got married.

It is customary to invite a lot of guests to weddings, at least 200 people. The wedding itself cannot be organized without the financial support of parents and relatives. At weddings they often drink alcohol that is completely prohibited in the Islamic Republic - something like homemade wine and “ethanol,” as our hosts explained.

We have suspicions that due to so many obstacles in communicating with women, homosexuality is widespread in the country. This is evidenced, for example, by large windows in the doors of stalls in men's public toilets. There is no such thing in women's.

10. However, times change. Ten years ago this was impossible, but now, thanks to the Internet and to the dismay of the religious police trying to control the sphere of relationships, almost all girls have boyfriends.

11. The Internet in the country is very limited. But there is a way out: the whole country is connected via a VPN and has access to many Western resources. Having a computer and knowing English, you can find out the whole truth about Iran and Western culture.

12. Concepts of decency are somewhat different from European ones. For example, they immediately told us that the little girl, Elina, has diabetes; it seems like it’s not customary for us to immediately talk about illnesses when meeting someone. When Pasha refused another addition of pilaf under the pretext that he could no longer eat, he was told that he was fat and would still fit a lot into him, so let him eat :)

13. Many Iranians want regime change, movement towards capitalist values, and a reduction in the role of religion in society. Although not everyone, our host, for example, did not even understand our question about when this will all end. Society as a whole violates many prohibitions (alcohol, relationships) and does not show high loyalty to the current system, although few dare to speak out openly.

14. Five years ago, Iran experienced an economic crisis due to imposed sanctions; the currency depreciated fourfold in just a week.

15. A liter of gasoline in Iran costs the same as a liter of bottled water in a store: about 20 rubles. Therefore, you can travel by taxi relatively inexpensively.

16. About Russia, the average Iranian thinks that it is a great power with a highly developed economy and technology, like the United States. According to Iranians, the United States and Russia are the two most powerful countries in the world, and America is afraid of the more powerful Russia. This opinion is based on the fact that Russia helped to build and also established industrial production.

On TV, propaganda works from the heart: they constantly criticize the United States and the Saudis, show the war in Syria, and the names of Putin and Shoigu flash. It was from television that Iranians learned that Russia is a great friend of the country. There are few Russians in the country, and you can only meet them where there are international joint ventures.

They know little about non-political Russia: they know that it’s cold, they know both of our capitals, and that Napoleon once visited Moscow (they don’t know why). Also in the conversation, information flashed about the most popular dish in Russia - lamb's heads, which Russians eat for breakfast :)

17. Alcohol is openly prohibited, it cannot be bought, and its use is punishable by caning. Our taxi driver in Azerbaijan told us about how two of his friends came to the north of Iran, drank vodka all night, and in the morning, still dated, went for a walk. They were stopped by police (apparently religious) and asked why they looked so strange and if they wanted to drink alcohol. The simple-minded Azerbaijanis confessed to everything, thinking that they were guests of the country and nothing would happen to them. The police immediately tied them up, took them to the police station, where they punished them with sticks, and the drinkers woke up in the hospital.

However, locals don’t have any particular problems with buying alcohol; many know the contact details of the alcohol dealer. True, prices are high and quality is low. After half an hour of communication, the guide already offered us to get alcohol :)

In the absence of alcohol, everyone smokes weed, despite the strict punishment.

As soon as an Iranian gets abroad, he immediately begins to try alcohol and does not know how to stop, just as Russian schoolchildren drink for the first time. Our 29-year-old host enthusiastically told us how he got so drunk in the UAE that he missed the plane. When an Iranian lives abroad for several years, he does not become a drunkard; having gone wild in his alcoholic youth, he will drink very moderately.

18. In 2016, the flow of Iranians visiting the main alcohol country of the former USSR, Georgia, increased by 500% compared to the previous year. Guess who indulges in wine on these trips. Despite this, Iranians do not like Georgians, quite rightly considering them. Other popular holiday destinations are the UAE and Türkiye.

19. Of the world powers, Russia and Türkiye command respect. We have already talked about Russia, Türkiye - for its highly developed economy and progressive development. They do not like Arabs and Azerbaijanis, considering both of them to be narrow-minded. Arabs are also disliked because they brought Islam, which is hated by many, to Iran. The Arab is associated in Iran with a rich but surprisingly undeveloped idiot who drives his sporty Lamborghini barefoot. The Iranians are confident that as soon as the Arabs run out of oil, they will immediately return to their original wild state.

Neighbors from the east, Pakistanis and Afghans, play the role of guest workers in Iran. There are almost no other northern neighbors, Armenians and Turkmens, in the country.

20. They drink tea everywhere and a lot. In the case of a large company, water is boiled in a samovar. The words “tea” and “samovar” are the same in Farsi and Russian, the latter came to Iran from Russia.

21. Iranians almost always have breakfast and lunch at home, and at lunch they don’t have lunch, but snack on fast food. Fast food is mostly tasteless, the buns seem to be made of rubber, and the cutlets are not shiny either. When McDonalds and other fast food chains come to the country, they can become very popular overnight.

22. Iranians often smoke hookah at home and on picnics, but in some parks this is prohibited. For a week we still haven’t found a cafe where we can smoke hookah.

23. Women in Iran have dark hair, so any hair color lighter than black is considered very beautiful. Our host’s cousin, having learned that hair can fade in the sun and become lighter as a result, said that now she will deliberately sit in the garden under the sun so that her hair will fade and become lighter, like Lena’s :)

part 6:
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The Persians, or Iranians, are the indigenous inhabitants of Persia (the current official name of the country is the Islamic Republic of Iran), the people of the Iranian group of the Indo-European family. Persians are the ethnic majority in Iran (51% of the country's more than 66 million population); they live mainly in the central and southern regions of Iran. A significant portion of civil servants are recruited from Persians. Outside Iran, Persians live mainly in neighboring countries - Iraq, western Afghanistan, Azerbaijan and Turkmenistan. After the political upheavals of the second half of the twentieth century. a large group of Iranians emigrated to Europe and the USA. Today, a large number of immigrants from Iran also live in our country and in the southern CIS countries.

Along with Afghans, they trade in markets and enter into small wholesale deals. Many Persians abroad engage in religious propaganda.
Modern Iran is a multinational country. The main national minorities include Azerbaijanis (24% of the country's population), Kurds (7%), Gilans and Mazandarans (in total - 8%), Arabs (3), Lurs (2), Baluchis (2), Turkmens (2), Turks (1), Bakhtiars, Qashqais, Tajiks and other nationalities (in total - about 2% of the population). Formed as the state of the Persians, Iran in ancient times and in the Middle Ages pursued an active policy of conquest; the Persian rulers united multilingual peoples and tribes under their rule. In the 7th century

Persia was conquered by the Arabs. They brought with them Islam, which became the dominant religion: now 99% of the inhabitants of Iran are Muslims. At the same time, 89% of Iranians profess Shiite Islam, 10% are Sunni.
The poem “Confession of a Shiite” by the Russian poetess Lyudmila Avdeeva conveys the attitude of an ordinary Iranian:
There is no afterlife there, I know, there are no rich people.
There is justice there, all joys are nearby.

And the beautiful Sheida will be with me.
But here on earth I’m not worth her gaze.
Here our family is the poorest in the quarter.
I don’t dare dream that Shayda would be given to me.

It is hungry to live here; there has been no work for so many years.
And any unemployed person will be happy there.
There are rivers of masta, there are mountains of meat.
Pick fruit for dinner from the Garden of Eden.

Our neighbor Ali is not happy with something.
Since 1979, in the Islamic Republic of Iran, the leadership of the state has been in the hands of Shiite theologians. The Islamic regime created a state unprecedented in modern history, in which all aspects of life were subordinated to the ideas of Shiite Islam. The political, legal, moral, aesthetic, ethical, cultural and philosophical views of the vast majority of Persians today are determined by the norms of Islam.
Love of God, clear and firm adherence to the norms and traditions of Islam is the main virtue highlighted by the inhabitants of modern Iran when emphasizing the positive character traits of a particular person. Of course, these qualities are not limited to the set of positive characteristics of the Persian.
A distinctive feature of Iranians is hospitality. A polite welcome is the minimum that a foreigner can expect when coming to this country for the first time.

The charge of inhospitality is one of the worst in Iran. In any home you will be greeted with the words “Hosh amadid!” ("Welcome!"). The guest will be given the best place at the table and fed with the best and most varied dishes. Even if this is the house of the poorest Persian, his neighbors will help him meet the guest. There is nothing more pleasant for a host than to hear from a guest that his efforts were not in vain, that he was amazed by the reception, the richness of the dishes and their taste. Women at a demonstration carry a portrait

President Khatami
The highest moral principles of Iranians include honoring deceased ancestors, respect for elders and the elderly. Elders, according to generally accepted opinion, are the personification of the clan, the family. Everyone's well-being depends on everyone's success. Kinship, clan and tribal relations cement a nation.

Fellow countrymen who moved from the village to the city earlier than others help the new arrivals in finding employment and arranging their lives. There is a widespread tradition among Iranians that is reminiscent of the Soviet subbotnik. Residents of one block, village or street collectively help their friend build a new house. This event becomes a true labor holiday.
Singers and musicians come to support the workers. At the end of the work, everyone is treated to pilaf and sweets. One of the distinctive qualities of most Persians is the desire for beauty and love of art. After the proclamation of the Islamic Republic in 1979, the clergy pursued a policy of subordinating culture and art to the task of Islamization of Iranian society. “Western art” became forbidden. This slowed down the cultural enrichment of the country from the outside, but at the same time stimulated the rise of folk art. Among ordinary Iranians there are many people endowed with the talents of musicians, poets, reciters, and artists. Persians have a great sense of humor. A joke, told at the right time and at the right place, allows you to survive adversity.
When communicating with Persians, it is necessary to take into account, first of all, the peculiarities of their cultural and religious development. It is easier to earn the respect of the Persians if you know the names of their great compatriots. Quoting Omar Khayyam, Saadi, Hafiz and other Iranian poets and philosophers will raise your authority in the eyes of your interlocutor. But a nonreligious person should avoid discussing religious topics with an Iranian. An Iranian will never tell you to your face that you have offended him, touching a thin string of his soul. However, in the future, such an insult will not be forgotten by them and may cause a cooling or even termination of the relationship.
During the Muslim fasting month of Ramadan, the way of life in Iranian families changes, it becomes more measured and slower. The working day is shortened. Important things are put off until later. There is no point in expecting a Muslim to quickly fulfill your request. A foreigner staying in Iran during fasting should not smoke, eat or drink in the presence of local residents during the daytime. Irritation can also be caused by the appearance of a European woman who does not cover her legs, arms and face from the views of strangers.
Despite the fact that Article 20 of the Iranian Constitution proclaims the equality of all members of society before the law, Iranian women are practically deprived of many rights. Legislatively, a man is considered the head of the family, and the woman in the family is subordinate to the man. Only a man has the right to file for divorce. In the event of the death of a spouse, children are transferred to be raised in the family of the deceased husband, and the woman loses the right to her children. In case of divorce, the children also remain with the father. All women, Iranian and foreign, are required to wear a hijab, a head covering, in public places and institutions. During the Iran-Iraq war 1980-1988. In Iran, the slogan was widespread: “Iranian, the hijab is your trench!” In transport and in public places there are separate seats for men and women. Women are not allowed to engage in many professions (in particular, there cannot be a female singer, a female judge, a female archaeologist or a geologist). The law allows a Muslim man to marry a non-Muslim woman, but prohibits an Iranian woman from marrying a foreigner if he is not a Muslim. Iran's freedom of movement is also limited by a number of Sharia provisions.

A trip abroad can only take place if one of two mandatory conditions is met: accompanied by an adult male family member or with the written permission of the husband or father (for an unmarried woman).
Criminal penalties for women are more severe than those provided for in the criminal code for similar crimes for men. In February 2003, two women were hanged for the murder of one man, and two more received life sentences.
Of course, things in Iran are not as bleak as Western media portrays. Life in the country continues. In recent years, there has been a certain liberalization in the way of life of Iranians. Of course, “soft porn” is not shown on television, as in our country. But we can say with confidence that the overwhelming majority in Iranian society does not strive for such “freedoms.” The ability of Iranians to easily and philosophically experience life's adversities is the core that allows this nation to develop, moving in the same direction as all humanity.

The Persians, or Iranians, are the indigenous people of Persia (the current official name of the country is the Islamic Republic of Iran), the people of the Iranian group of the Indo-European family. Persians are the ethnic majority in Iran (51% of the country's more than 66 million population); they live mainly in the central and southern regions of Iran. A significant portion of civil servants are recruited from Persians. Outside Iran, Persians live mainly in neighboring countries - Iraq, western Afghanistan, Azerbaijan and Turkmenistan. After the political upheavals of the second half of the twentieth century. a large group of Iranians emigrated to Europe and the USA. Today, a large number of immigrants from Iran also live in our country and in the southern CIS countries. Along with Afghans, they trade in markets and enter into small wholesale deals. Many Persians abroad engage in religious propaganda.

Modern Iran is a multinational country. The main national minorities include Azerbaijanis (24% of the country's population), Kurds (7%), Gilyans and Mazandarans (in total - 8%), Arabs (3), Lurs (2), Baluchis (2), Turkmens (2), Turks (1), Bakhtiars, Qashqais, Tajiks and other nationalities (in total - about 2% of the population). Formed as the state of the Persians, Iran in ancient times and in the Middle Ages pursued an active policy of conquest; the Persian rulers united multilingual peoples and tribes under their rule. In the 7th century Persia was conquered by the Arabs. They brought with them Islam, which became the dominant religion: now 99% of the inhabitants of Iran are Muslims. At the same time, 89% of Iranians profess Shiite Islam, 10% are Sunni.

The poem “Confession of a Shiite” by the Russian poetess Lyudmila Avdeeva conveys the attitude of an ordinary Iranian:

Persia was conquered by the Arabs. They brought with them Islam, which became the dominant religion: now 99% of the inhabitants of Iran are Muslims. At the same time, 89% of Iranians profess Shiite Islam, 10% are Sunni.
There is justice there, all joys are nearby.
And the beautiful Sheida will be with me.
But here on earth I’m not worth her gaze.

And the beautiful Sheida will be with me.
I don’t dare dream that Shayda would be given to me.
It is hungry to live here; there has been no work for so many years.
And any unemployed person will be happy there.

It is hungry to live here; there has been no work for so many years.
Pick fruit for dinner from the Garden of Eden.
Our neighbor Ali is not happy with something.
He wants to study, but the house is not completed...

Death to America! Death to the “Big Shaitan”!
War until victory! Victories of Islam.
There is salvation in the Koran. Every word is there
Goes from Allah to the native Imam.

Take our life, our flesh, our souls.
We are all completely yours, Almighty.
And even trees, even animals
Everyone believes in the holiness and truth of Allah.

We are waiting for deliverance - the arrival of Mehdi.
Allah save Khomeini before him.

Shia Islam, practiced by only about one tenth of the world's Muslims, is the basis of the Persians' philosophy of life.

Since 1979, in the Islamic Republic of Iran, the leadership of the state has been in the hands of Shiite theologians. The Islamic regime created a state unprecedented in modern history, in which all aspects of life were subordinated to the ideas of Shiite Islam. The political, legal, moral, aesthetic, ethical, cultural and philosophical views of the vast majority of Persians today are determined by the norms of Islam.

Love of God, clear and firm adherence to the norms and traditions of Islam is the main virtue highlighted by the inhabitants of modern Iran when emphasizing the positive character traits of a particular person. Of course, these qualities are not limited to the set of positive characteristics of the Persian.

A distinctive feature of Iranians is hospitality. A polite welcome is the minimum that a foreigner can expect when coming to this country for the first time. The charge of inhospitality is one of the worst in Iran. In any home you will be greeted with the words “Hosh amadid!” ("Welcome!"). The guest will be given the best place at the table and fed with the best and most varied dishes. Even if this is the house of the poorest Persian, his neighbors will help him meet the guest. There is nothing more pleasant for a host than to hear from a guest that his efforts were not in vain, that he was amazed by the reception, the richness of the dishes and their taste.

In general, friendliness is one of the calling cards of Iranians. Persian communication with people is imbued with respect for the interlocutor. When addressing each other, Iranians use the words “aha” (lord), “saheb” (lord), “baradar” (brother), adding “aziz” (dear), “mokhtaram” (respected). When people of equal status meet, they hug and shake hands. When meeting elders, Persians bow low. To show respect, gratitude and consideration, Iranians often place their right hand over their heart. Sociability, helpfulness and politeness are the most frequently demonstrated communication qualities of Persians.

The highest moral principles of Iranians include veneration of deceased ancestors, respect for elders and the elderly. Elders, according to generally accepted opinion, are the personification of the clan, the family. Everyone's well-being depends on everyone's success. Kinship, clan and tribal relations cement a nation. Fellow countrymen who moved from the village to the city earlier than others help the new arrivals in finding employment and arranging their lives. There is a widespread tradition among Iranians that is reminiscent of the Soviet subbotnik. Residents of one block, village or street collectively help their friend build a new house. This event becomes a true labor holiday. Singers and musicians come to support the workers. At the end of the work, everyone is treated to pilaf and sweets.

One of the distinctive qualities of most Persians is the desire for beauty and love of art. After the proclamation of the Islamic Republic in 1979, the clergy pursued a policy of subordinating culture and art to the task of Islamization of Iranian society. “Western art” became forbidden. This slowed down the cultural enrichment of the country from the outside, but at the same time stimulated the rise of folk art. Among ordinary Iranians there are many people endowed with the talents of musicians, poets, reciters, and artists. Persians have a great sense of humor. A joke, told at the right time and at the right place, allows you to survive adversity.

Iranians are superstitious. Muslims in Iran live in a world of constant mystical perception of the world. They believe in evil spirits, talismans, witchcraft, fortune-telling, and believe that stones, trees, and buildings can be sacred. Bread, water, crops, roads, sky, and fire are also considered sacred. The spirits of the dead are considered terrible because they “wander in search of the living” and can possess them, especially women. Therefore, the Persians are afraid to appear in those places where, according to their belief, evil spirits live. Amulets designed to protect against the evil eye and damage are widespread among ordinary Iranians. Amulets are hung around the neck of a newborn child, a boy, a beautiful girl and newlyweds, since it is believed that these are the people who are least protected from the “machinations of the evil spirit.” In the villages they believe in ghosts and witches. Dream interpreters are very popular.

When communicating with Persians, it is necessary to take into account, first of all, the peculiarities of their cultural and religious development. It is easier to earn the respect of the Persians if you know the names of their great compatriots. Quoting Omar Khayyam, Saadi, Hafiz and other Iranian poets and philosophers will raise your authority in the eyes of your interlocutor. But a nonreligious person should avoid discussing religious topics with an Iranian. An Iranian will never tell you to your face that you have offended him, touching a thin string of his soul. However, in the future, such an insult will not be forgotten by them and may cause a cooling or even termination of the relationship.

During the Muslim fasting month of Ramadan, the way of life in Iranian families changes, it becomes more measured and slower. The working day is shortened. Important things are put off until later. There is no point in expecting a Muslim to quickly fulfill your request. A foreigner staying in Iran during fasting should not smoke, eat or drink in the presence of local residents during the daytime. Irritation can also be caused by the appearance of a European woman who does not cover her legs, arms and face from the gaze of strangers. The state of inhibition in which Muslims find themselves during fasting continues for some time after its end. The first days after fasting are considered the most dangerous. It is during this period that the peak of traffic accidents occurs in Tehran and other large cities. Drivers simply do not have time to adapt to the sharply increased pace of life and the increasing number of cars on the roads.

Despite the fact that Article 20 of the Iranian Constitution proclaims the equality of all members of society before the law, Iranian women are practically deprived of many rights. Legislatively, a man is considered the head of the family, and the woman in the family is subordinate to the man. Only a man has the right to file for divorce. In the event of the death of a spouse, children are transferred to be raised in the family of the deceased husband, and the woman loses the right to her children. In case of divorce, the children also remain with the father. All women, Iranian and foreign, are required to wear a hijab, a head covering, in public places and institutions. During the Iran-Iraq war 1980-1988. In Iran, the slogan was widespread: “Iranian, the hijab is your trench!” In transport and in public places there are separate seats for men and women. Women are not allowed to engage in many professions (in particular, there cannot be a female singer, a female judge, a female archaeologist or a geologist). The law allows a Muslim man to marry a non-Muslim woman, but prohibits an Iranian woman from marrying a foreigner if he is not a Muslim. Iran's freedom of movement is also limited by a number of Sharia provisions. A trip abroad can only take place if one of two mandatory conditions is met: accompanied by an adult male family member or with the written permission of the husband or father (for an unmarried woman).

Criminal penalties for women are more severe than those provided for in the criminal code for similar crimes for men. In February 2003, two women were hanged for the murder of one man, and two more received life sentences.

Of course, things in Iran are not as bleak as Western media portrays. Life in the country continues. In recent years, there has been a certain liberalization in the way of life of Iranians. Of course, “soft porn” is not shown on television, as in our country. But we can say with confidence that the overwhelming majority in Iranian society does not strive for such “freedoms.” The ability of Iranians to easily and philosophically experience life's adversities is the core that allows this nation to develop, moving in the same direction as all humanity. Being different from Europeans or Americans is not a reason to declare people they know little about “outlaws.”

Iran is a multinational state in which religion performs a large number of functions, and the main one is the unification of people.

Is there a concept of “fashion” in Iran? What are the fashion trends, who sets the fashion, are there any “style icons” and what are the ideals of beauty in Iran?

Often, under the veil, an Iranian woman can be dressed in tight jeans and a T-shirt. Iranian women wear more revealing clothes at home. This assumption can be easily made, judging by what is happening in women's stores: how Iranian women swarm the racks with short shorts, transparent sweaters and open dresses. It is unthinkable to appear on the street in this form; they will throw stones at you. Then how do they all wear it…..?

Iranians love fashion very much. In their preferences, some are guided by European fashion, others by Arabic, and still others by Iranian fashion. Iranian fashion is represented in casual clothing, consisting of a headscarf or scarf, a manteau (this is a coat made of fabric) and trousers.
Also, Iran has its own beauties and handsome men. They also play the role of “style icons,” and the “advanced” part of the population tries to imitate them. As a rule, these are people from the world of cinema. Here are some female names: Golshifteh Farahani, Mahtab Keramati, Leila Hatami, Hedieh Tehrani, Elnaz Shaker Doust, Taraneh Alidoosti. But for men: Mohamad Reza Golzar, Bahram Radan, Shahab Hosseini, Mohammad Reza Foroutan. Google them, they are all really very beautiful.

As for the veil or hijab itself (that which completely covers a woman), the fabric used for it can surprise with its beauty.
Different fabrics are used for the veil: with a small pattern, (black, of course) with a large one, interspersed with silk, velvet, and so on; a headband can be worn under the veil, the so-called head, but of a different color, say green. And this is a completely different look.

Those Iranian women who do not wear veils are fashionable with tunics, coats, shoes, scarves, hairstyles under scarves, jeans, bags and nails. Scarves can come in a variety of colors and fabrics: pink, red, white, blue, green, with or without patterns.

They look very beautiful, Iranian women wear and behave in them simply incomparably. Seeing such an example before my eyes all the time, I had a great incentive to improve the wearing and combine the images of me and the scarf.

Iranian women have several options for covering their heads: using a veil or hijab, a headscarf (rusari), a scarf (shawl) and a maknae.

Iranian women begin to wear all this immediately after reaching adulthood, that is, upon reaching puberty. That’s why their hand is so full! Those who wear a veil or maknae try to keep their hair hidden, while those who wear a headscarf or scarf do the opposite, as wearing them is part of fashion.

The attitude of men towards the appearance of Iranian women, whether she should completely hide herself under a hijab or just a headscarf or scarf depends on the man. Iranian men are very different. Some are terribly jealous and therefore, when their wife wants to wear a scarf, they say an unequivocal “no”. Others are more liberal and allow their wife to wear what she wants. In general, there are not many options - either a scarf or a scarf.

The color of the hair under the scarf can be different: red, yellow, white, and red. And how they stick out from under the scarf, the length of the bangs and the size of the bun (later, in one of the toilets, I was convinced that the size does not depend on the thickness of the head of hair, as I thought, but often on the size of the hairpin) also depends “ fashionability” of their owner.

But the main thing that unites the “packages” from the “non-packages” is makeup. Iranian women wear makeup very brightly and tastefully. I'm just keeping quiet about the eyes. Only Eastern women know how to line their eyes this way. Eyebrows are also in fashion now, and tattooing is in the shape of Scheherizade’s eyebrows, that is, the outer ends turned up (the opposite of the “house”). This shape gives the eyes of Iranian women a slightly stern, daring and sparkling look, apparently designed to cut off Iranian men at the very base.
A few more words about nose fashion. Iran ranks first in the world in the number of nose plastic surgeries.

On the streets you can see quite a lot of girls, and sometimes young men, with bandages on their noses. This means that she or he will soon have an incredibly beautiful nose. Those who do not have the opportunity to undergo surgery buy a postoperative patch at the pharmacy and walk around with it just like that. I tried for a long time to figure out what nose shape is in fashion now. After all, their real nose shape, given by nature, is quite beautiful: straight and not long, a little close to the Sharonstone shape. Here you can rarely meet a woman with a classic “schnobel” or “potato”. It would seem, what else is needed?
But then I figured out what they wanted from their nose. They like something similar to the shape of Michael Jackson - a narrow nose with a sharp tip and pressed nostrils. Here is an example of such a nose

In general, Iranian women dress well, one might even say elegantly and stylishly. In her appearance, one can very much feel the girl’s modesty or, on the contrary, “hidden” bad taste, dictated rather by ineptitude, awkwardness and a blind desire to be modern and stand out from the background of real “packages”.
Once in a cosmetics store I saw a saleswoman with pumped lips. This was the apotheosis of my observations. She had white hair, huge pink-purple lips and resembled a Thai transvestite. But this is all due to upbringing and lack of sufficient information in the media. Those who are very keen to copy the West sometimes do not look very good, but they are portraits for the camera lens. And those who assess the situation wisely are very beautiful and harmonious in their appearance.
Here is a selection of photographs reflecting current trends and trends in Iranian fashion.