29
to use „
tarouf
phrases‟. We might therefore suggest that this manager
does not find
tarouf
to be a problem because he has
no expectations that
non-Iranians will understand or demonstrate
tarouf
, and he deliberately
avoids demonstrating
tarouf
himself. He is therefore quite unlike the
typical clients of translators and interpreters.
The issue of a separation between personal and business relationships
was described in terms of the link between
tarouf
and what one manager
called „Iranian hospitality culture‟:
There are two sides to tarouf. First, which is a positive side, when
the clients find that we are very hospitable and caring, which is part
of our tarouf. The negative part is when, based on the friendship
you built with your clients, you expect them to be more
accommodating, for example, you do not need to pay cash in
advance because you think you were with your English partner last
night until two in the morning and you are friends as well as
business partners. But in reality, for business men from the UK they
do not see it this way.
30
He noted that he and his Iranian colleagues, when hosting a foreign
visitor, would typically go to the airport to collect them, invite them to their
homes, and perhaps even buy them gifts when they are leaving. By
contrast, when they make the return visit the UK managers leave them to
find their own way
to the hotel and meetings, and are unlikely to invite
them to their homes. As a result he no longer practices
tarouf
to that level
with his foreign business partners.
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