Taarof

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Taarof or Ta’arof (Persian: تعارف‎) is a Persian word (also verb: تعارف کردن) which which refers to an Iranian form of civility emphasizing both deference and social rank. It encompasses a range of social behaviors; one example of taarof could be described as posing false invitations and promising future services or deeds to primarily strangers or distant relatives and expecting them not to take the offer and keep declining it. However, the closer two people get in a relationship, the less taarof appears in their behavior towards one another.

The prevalence of taarof often gives rise to distinctly Iranian styles of negotiation.[1] For example, a worker negotiating a salary might begin with a eulogy of the employer, followed by a lengthy bargaining session consisting entirely of indirect, polite language – both parties are expected to understand the implied topic of discussion. Likewise, a shopkeeper may initially refuse to quote a price for an item, suggesting that it is worthless ("ghaabel nadaareh"). T'aarof obliges the customer to insist on paying, possibly several times (three times), before a shopkeeper finally quotes a price and real negotiation can begin.

Taarof also governs the rules of hospitality: a host is obliged to offer anything a guest might want, and a guest is equally obliged to refuse it. This ritual may repeat itself several times (three times) before the host and guest finally determine whether the host's offer and the guest's refusal are real or simply polite. It is possible to ask someone not to t'aarof ("t'aarof nakonid"), but that raises new difficulties, since the request itself might be a devious type of taarof.[2]

At times, taarof can lead to one performing a task that one does not want to perform. For instance, if one friend offers a ride to another friend only because they are being polite, they may become stuck in the situation if the friend agrees to get the ride. Of course if one was going by the rules of taarof, one would refuse the offer many times before accepting.

It is a way of denying one's will to please your counterpart, although sometimes the will is only denied because of the custom and not just to please the counterpart. But there are situations where taarof persist upon a request to make the counterpart genuinely satisfied. Taarof may cause misunderstandings between both parties and can be a source for awkward situations in a social setting.

History[edit]

Some political theorists have argued that during the period of serfdom, at princely courts, taarof regulated diplomatic discourse. It involved a sharp curbing of one's comportment, speech, and action to make people, honour, and prestige calculable as instruments for political advancement.[citation needed]

According to D. M. Rejali, for the feudal elite the ornamentation of speech symbolises prestige. With the advent of capitalism and its scientific paradigm, communication became more precise and the formality of t'aarof a hindrance in the pursuit for rapid capital accumulation.[3]

In the West[edit]

The closest one can come to taarof in the Western culture is the question of "Who's paying the restaurant bill?" This is an awkward situation where everybody in the company is reaching for their wallets and it's usually resolved by social status: the one with the highest income, the most legitimate reason, or most power pays. But still, everyone insists on paying. In Southern Italy a custom similar to taarof exists (fare i complimenti), and is part of table manners.

For an extensive treatment of tarof vocabulary and language strategies see Beeman. William O., Language, Status and Power in Iran[4]

See also[edit]

References[edit]

  1. ^ "In the Persian world of 'ta'arof,' they make offers that will be refused". LA Times. 2015-07-06. Retrieved 2015-11-30. 
  2. ^ "The Persian art of declining what you really want and offering what you'll never give could play a role in US-Iran nuclear talks". Public Radio International (PRI). 2014-11-05. Retrieved 2015-11-30. 
  3. ^ D M Rejali, "Torture & Modernity: Self, Society, and the State in Modern Iran". An exception would be the Japanese Tea Ceremony, which seems to have adapted well to modern requirements (see MT issue no 1).
  4. ^ Beeman, William O. (1986). Language, Status and Power in Iran. Bloomington, IN: Indiana University Press. ISBN 978-0-253-33139-7. 

Further reading[edit]

  • D M Rejali, Torture & Modernity
  • Umberto Eco, Political Language: The Use and Abuse of Rhetoric

External links[edit]