This paper suggests the use of cultural expertise as encompassing concept that can account for the natural cultural competence developed in Iran. In earlier times, Zoroastrian law was first based on religious norms and the primary theological division between sins and offenses. Iranians had to adapt to different legal systems: customary law, religious law and secular law. Priests, jurists, judges, officials and translators were the main cultural “experts” and mediators between the people and the normative institutions. The introduction of imami legal theories and jurisprudence in the 16th century together with the reinforcement of the secular political power engaged Iran in a stabilized judicial context ruled by shiʿi scholars, qāzis and mujtahids. In 1919, as a consequence of the new French inspired Constitution, the Ministry of Justice, in order to train a new generation of judges, magistrates and justice personnel, set up a law school. Professors, who can be considered as cultural experts, contributed to the acculturation process initiated in the judicial system. Examples of his continuous struggle are recounted in Ostad Elahi's (1895-1974) memoirs, relating the difficulty Iranians had to accept the change, both cultural and psychological, initiated by the modernization and westernization program put into operation (1911-1935).

中文翻译：

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伊朗的文化专长：从巴列维王朝到当代侨民

本文建议使用文化专业知识作为涵盖概念，可以解释伊朗发展的自然文化能力。在早期，琐罗亚斯德教的法律首先是基于宗教规范和罪与罪行之间的主要神学划分。伊朗人必须适应不同的法律制度：习惯法、宗教法和世俗法。牧师、法学家、法官、官员和翻译是主要的文化“专家”和人民与规范机构之间的调解人。16 世纪引入伊玛目法律理论和法理学，以及世俗政治权力的加强，使伊朗处于由什叶派学者、qāzis 和 mujtahids 统治的稳定司法环境中。1919 年，根据受法国启发的新宪法，司法部，为培养新一代法官、治安法官和司法人员，设立法学院。可以被视为文化专家的教授为司法系统中启动的文化适应过程做出了贡献。在 Ostad Elahi（1895-1974 年）的回忆录中讲述了他不断奋斗的例子，其中讲述了伊朗人不得不接受由实施的现代化和西方化计划（1911-1935 年）引发的文化和心理变化的困难。