Indeed, as Schneider hypothesizes, the individuals elements may turn out to be nearly universal, but universality does not preclude their being configured and realized in action in uniquely Iranian ways, however. The realization of these symbolic elements in action is accomplished through performance in culture, which itself has its own uniquely Iranian flavor. This is an extremely important distinction in Iranian symbolic life, and it can lead literally to life and death struggles, as it has during the course of the Iranian revolution, as seen in Chapters Nine and Ten. Another basic configuration in Iranian culture consists of the qualitative distinction between that which is status differentiated and that which is equal. Status differentiation is a polar relationship, with enormously rigid strictures placed on those cultural objects which exist at either end of the poles.
Equality is a merging in Iranian society.
It consists of the drive of one object toward absolute unification with another. The human actors in Iran, as in any society, must find the best strategies possible in performing adequately in execution of expressive culture. This means that they must do their best to make their communication appropriate and effective. Anthropologists and linguists, when talking about human communication have dealt extensively with questions of appropriateness, but less often with how communication is made effective. Super-salesmen, politicians, orators, actors, folk artists, writers, comedians, journalists and teachers are among the communicative specialists who depend on their performance skills to achieve success and fulfillment in life.