جستجوی مقالات مرتبط با کلیدواژه « فمینیسم » در نشریات گروه « علوم اجتماعی »

Qasim Amin was a prominent Egyptian intellectual who, through his two writings, initiatednumerous social reforms in Egypt. These reforms were subsequently replicated in otherIslamic countries. He initially expressed his personal opinions regarding the position ofwomen in society and their hijab in a manner that was sympathetic to Islam. However, heeventually began to express his own views that were not in accordance with Islam. Heregards the hijab worn by eastern women as the cause of regression in eastern countries,while the lack of hijab worn by western women is the source of progress in westerncountries. He also maintains that the hijab worn by women stimulates and intensifies thedesire of men. He was of the opinion that women are subject to four historical periods, andwhen they reach the fourth period, they have achieved complete liberation, similar tocommunism. He believed that the hijab was a form of sex slavery and that it was onlyappropriate for the women of the Prophet. He also held the belief that hijab is a consequenceof the interaction between Islamic countries and their neighboring countries. These aremerely a few of the issues that Amin addressed in his two renowned works, Tahrir al-Mur'aand al-Mur'a al-Jadidah, regarding hijab. In this article, we compare Amin’s perspectives onthe hijab with those of Morteza Motahari. Amin will be provided with appropriate responsesin accordance with Morteza Motahari’s comments. The impact of Western modernity and therole that Westerners have depicted for women is evident in Amin. Amin’s works areprimarily focused on the development of gender, with a particular emphasis on women’seducation and the notion that women's independence is a precursor to Western civilization.He considers the hijab from the perspective of Islamic jurisprudence, but ultimately reacheshis own personal opinions regarding the hijab and pursues complete freedom from it.

This article deals with the topic of Representation of the social movements of women since (1920-2016) in movies (Suffragette, The northern land , Iron javelin angels, The Rosa Parks Story ) . The women's movement is an organized movement to achieve women's rights and an ideology for the transformation of society, whose goal is the dream of eliminating all types of racial discrimination and oppression .In this article, the author examines four movies by qualitative and Charles Sanders Peirce's semiotic method and the theory of Charles Tilly’s collective action and fundamental theories of feminism wants to show that how effective movies are in representing social movements of women. Movies seem to play a significant role in representing the social movements of women in society. Research findings indicated that the meanings represented in the films have been: Negotiating the existing situation and oriented identity, having a plan and organized collective behavior, determine the goals, having ideology, obligation and commitment, opposition to violent acts, radical movement, worthiness , commitment and unity.

A woman plays a role as a foundation in the home and society, Because on the one hand, by playing the role of a wife, mother, and proper planning, she drives away the shortcomings of motherhood from life, And it replaces spiritual values, and on the other hand, it is responsible for humanizing.

In this research, a mixed method (qualitative-quantitative) has been used, So that for the qualitative part (coding and extraction of themes) the theme analysis method was used in the MAXQDA environment, And for a small part, FMEA risk management technique has been used.

The research findings have shown that 120 expressive phrases and selective texts are organized into 25 basic themes and 6 organized themes, They are classified in relation to the position of women, Among the harms that have been identified based on the western model in the society, there are 23 risks in 5 potential effects, The risk level of all of them has been reported as obvious and serious.

By identifying and extracting the guidelines of the Supreme Leader and Imam Khomeini (RA) as(Taking role models from the prominent women of Islam, paying attention to the jihad of explanation, paying attention to the rights and responsibilities of women according to their physical and mental abilities) Risks have been reduced to an acceptable level.

One of the significant passages through the way of understanding the women’s identity relations in contemporary Iran is the re-reading and interpretation of discourse conflicts in limiting and defining The sexuality and its connection with the intellectual and practical existence of women. To the extent that if neglected, it can deprive women of a less distorted knowledge of their status, their demands, and their social and political rights. Relying on historical and discourse analysis derived from the results of in-depth interviews with 8 women born in the sixties in Iran, this article depicts the dominant discourse forms around the signifiers of 'women and sexuality' and shows the hegemonic disputes over its meaning, with the focus on the elimination and integration of sexuality in historical moments. According to the result of this study, we concluded some broader types of action subjects within the discourse of resistance in post-revolutionary Iran (which we have here called the fluid discourse of feminism), whose subjectivity, based on the theoretical logic of this research, is the cumulative consequent of repressed demands by the dominant discourse. We have also shown how people react to this discourse in the context of their daily lives and manipulate and change it in how they use it.

Self-esteem is one of the prominent and key issues in the life of every human being, which can affect his life and become the main factor of his success or failure. In fact, due to its special importance in Islamic education, this issue is considered as an important and prominent goal in the realization of health in the dimension of human spirit and soul. Honor has been one of the important characteristics of great people, which shows a kind of inner strength in a person and can help him in different situations. Self-esteem can increase a person's effort to the extent that he can overcome difficult situations in life. This article is compiled with analytical and documentary method.The findings of the research show that one of the vital issues in raising a child is strengthening this inner strength; It means dignity so that he can become a strong and strong person in the future against the adversities of life. In the religion of Islam, the importance of honor, especially its strengthening during childhood and the child's ability to be educated, has been mentioned many times, which speaks volumes for the effect of this attribute on a human being. It is a fact that if a person grows and develops with dignity especially during childhood, he can overcome any situation and remain strong. For this reason, this issue has been discussed in great detail in this article.

Verse 34 of Surah Nisa is one of the challenging verses of the Holy Qur'an in the field of women. Different and contradictory readings of it have been presented by Islamic commentators, jurists and scholars, and the mention of the guardianship of men over women in it has given rise to anti-Islamic doubts or interpretations. has provided a feminist interpretation of the Qur'an. Considering the serious gap in the field of interdisciplinary research on Quran and ethics, the present research tries to answer the question "How can the concept of male guardianship over women with the moral dignity of women be solved?" Answer with analytical-critical method. In this regard, after explaining the concept of conflict between guardianship and the principle of dignity, he has tried to find the roots of the concept of conflict and has reached two important roots; The wrong idea of ​​consistency and the wrong idea of ​​dignity. By presenting the selected meaning of guardianship and redefining dignity in Islamic culture, this research has shown that basically there is no contradiction between guardianship and moral principles, and the spirit of guardianship leads to the respect of women and the balance of her position compared to men. , is based on real moral material.

The present study is a descriptive-analytical study that is based on a qualitative method based on grounded theory approach and quantitatively examines the social and spiritual roles of women in society with a based on Islamic teachings. In this research, in the qualitative part, experts and academic experts have been used to collect data. The sampling method was purposeful and using the snowball technique. In a small part of the statistical population of the present study, all women in the 11th district of Tehran, 356 people were evaluated using cluster sampling. In the quantitative section, a researcher-made multimodal questionnaire based on the findings of the qualitative section has been used to measure the variables of the foundation data model. This questionnaire has been approved by experts with the help of Delphi technique and brainstorming. The results of the research indicated that the evaluation has determined the spiritual component for the individual dimension and the social dimension including the social component. These results are important in terms of comparison and differences in the results obtained in several ways.

The current research examines contemporary feminist theories with a critical approach. In this research, critical scientific research method was used and archival method was used to collect data. Feminist theories include a wide range of theories, such as: women-centered theory, theories of difference (cultural feminism, Simone de Beauvoir theory), sociological theories of gender difference (institutional theory and interactionist theory), theories of gender inequality (liberal feminism), theories of oppression (psychoanalytic feminism, feminism radical), theories of structural oppression (socialist feminism, interference theory) and postmodern theories of feminism. Criticism of the research findings shows that feminist theories, due to being ahistorical, not considering different cultures, pessimism towards men, the same attitude towards all men, a purely materialistic attitude towards love, failure to respond to the mechanism of creating patriarchy, considering men as oppressors, Opposing the teachings of world religions and the same attitude to all religions, fanatical attack on heterosexuality, imposing homosexuality on women as a superior epistemology, promoting a new identity against the reversed identity, opposing individualism by claiming individualism, plurality and sexual freedom, and defining sexuality. For women, criticism of the institutional feminist theory, lack of attention to "unrealization", lack of attention to the difference in the body and finally the weakness of psychoanalytic feminism in examining the social arrangements of emotions are criticized. It can be stated that despite their practical and theoretical effects, feminist theories have many theoretical weaknesses that have been addressed in this research.

Most archaeologists, by the middle of the twentieth century, have been ignored half of the human groups, meaning women and the various roles they had in the evolution of human societies. Women’s movements in the 1960s and 1970s made way to an altered views of human societies evolution that focused on women’s roles. If in the beginning, the feminists had the dilemma of looking for women in the primary sources, today they could go on much beyond and challenge assumptions of universal notions such as sex, gender, and subjectivity. However, many archaeologists have distanced themselves from the feminist label, arguing that gender research covers a wider range of gender categories. In the Near East, gender research has been pursued seriously since the 1990s, albeit a clarified need for research using systematic theories and methodology. In Iranian archaeology, a handful of studies have been conducted on the subject of gender and women. In this article, the formation of research on women and gender archaeology have been recounted. Despite the wide range of approaches, no single theory or school of thought has risen to a position of preeminence, and the androcentric view still carry the mainstream research in many studies.

Feminism is a French word means to advocate for women’s rights. It was followed by feminine criticism on literary works that feminism is a modern word, which although it has a long story. Johah Harithi, a well-known Omani writer in her novel “moon women” writes about three sisters who live in the village of Awafi in the central theme. A realistic approach to women’s experiences and their problems in a small and newly modernized society of Awafi village in Oman. Authors in this research try to analyze Harithi’s view of women and describe their situation by descriptive-analytical method according to the feminist concepts used in the novel. In this study, we deal with Important issues like; suppression of love, marriage, childbirth, motherhood, aggression, divorce, patriarchy, different behavior among girls and boys from birth. In addition, by analyzing the characters of women in this novel we find that we can divide them into three categories based on their perspective: traditional, a little modern, modern.

Discourses on employment of women entail certain methods that individuals and groups stick to when talking about the need or no need, musts and must-nots about employing women in the society. This paper has picked up the theory and method of discourse analysis based on Laclau and Mouffe theory to develop a comparative study between Imam Khomeini’s views and other common discourses concerning employment of women to extract similarities and distinctions. Our statistical population is historical texts on purposely selected intellectual schools. Findings indicate that pro-women employment discourses chiefly place emphasis on self-sufficiency of women, whereas the opposing discourses invoke natural differences and argue that employment of women disrupts family order. In the midst of these two discourses, Imam Khomeini’s discourse is based on Islamic teachings, the hegemony of which in the area of employment of women, has had immense consequences in safe and calm entry of women into employment centers and at the same time, settling women’s multi-faceted roles in family and career.

Emergence of the Reform Government in 1997 which gained political power through the slogan of political development and the expansion of civil liberties and by the significant participation of women in the electoral field, on the one hand, it has again raised and pursued the socio-political issues and demands of women with greater determination and at a wider level than in the past, and on the other hand, there is room for greater participation and participation of women in community affairs and government.

The main issue in the present study is coverage of the basic features of feminism in the newspapers attributed to the reform movement, which is a practical scientific method of analyzing the content of 8 titles of the leading newspapers in the period 1996 to 2000 And using the T test And two-way analysis of variance.

The findings show that despite developments in the field of women during this period, reformist newspapers still adopt a conservative approach and continue to have a patriarchal approach, focusing less on women's fundamental issues in politics, economics, society, art and media, the family, and the family , Education, legal affairs, sports and entertainment.

The main assumption of this research is that there is a relationship between the components and goals of Qorrat Al-Ain in the framework of the Babieh movement and Western feminism. Qorrat Al -Ain's actions aimed at creating equal opportunities for men and women, realizing women's rights, and seeking to eliminate structural discrimination against them. The question is, "Were there any early elements of the Western feminist movement in her movement?" And if this movement is aligned with its foreign counterparts, what common elements can be seen in the attitude of the Iranian protesting women to the Western feminist movement? With the use of the qualitative paradigm and documentary method, we focused on Babieh movement as hypertext in the Qajar era. Our theoretical framework is based on a review of relevant and selective theories of the macro-feminist approach and Foucault's genealogy of the Plebian experience. The results show that the answer to both research questions is yes. The researcher emphasizes the approach that there is no presumption of a direct connection between the selected sample and Western feminism and the conspiracy theory approach. Also, for this researcher, this movement is like a natural phenomenon caused by the historical and social conditions of Iranian society.

AbstractAs scientific and artistic approaches and ideas became closer to each other, and raising the relationship between society and art, the image presented by various groups, especially the lower classes of society, including women, became a serious subject for research in the media. Based on the ideas of feminist theory and discourse approach, the present article describes how this image is represented in the films (ten films) of the 2000s in Iran. This article analyzes the relationship between the images created by them and the dominant political discourses in this period. According to the findings, in most films, the representation of women's lives tends to be more modern and inclined to none-patriarchal ideas, but these modern women, never find themselves in a polar state. They have the main features of both discourses at the same time. Considering the whole images, in spite of the fact that these works are influenced by the directors' attitudes and their discourse affiliations, there are reflections of the social conditions of the issue of "femininity and masculinity" in these films. It is as if there is a reflection of the conditions of the real transition of society from the traditional to the more modern stage in the films as well.

This study was conducted to study the representation of the concept of "women against women" in cinematic works. Qualitative work in the field of cultural studies that seeks to explain and analyze a particular set of conflicting actions displayed among women in Iranian cinema under the concept of "benevolent xenophobia."Even if cinematic images are not devoid of bias, they can be a slice of social reality. For this purpose, four films from the total of films screened in the 90s have been studied on a case-by-case basis and analyzed by a combined method of discourse analysis and semiotics. The findings of this study show that in a historical and social context, Iranian cinema presents a picture of xenophobia among women, which marginalizes its repressive nature and emphasizes its benevolent intentions. For this reason, the characters in the films in this situation are mainly unaware of and tolerate the reproduction of discrimination against them by their homosexuals. This representation is generally considered to be everyday and natural and is depicted in the margins of the main theme of the film. the characters in the films in this situation are mainly unaware of and tolerate the reproduction of discrimination against their homosexuals.

In the modern world, various movements under the name of women and for women are active all around the world, which have motivated international institutions and intellectuals to support and rebuild women’s status in social life. The output and product of these movements are international documents and commitments on women that have imposed requirements on governments and nations. One of the most crucial of these documents is the “Convention on the Elimination of All Forms of Discrimination against Women”, the evaluation and rethinking of which is of fundamental and strategic significance and places a responsibility on individuals and institutions. Therefore, focusing on prohibitions and sanctions is not a way forward and it is essential to provide alternative solutions and models in this regard. The present research, using the descriptive-analytical method, has provided a sociological explication of the reasons for the Islamic Republic of Iran’s forbearance and refusal to accept the provisions of the Women’ s Convention. According to the results of the research, considering that the laws and regulations of each country are the manifestation and application of the fundamentals and principles governing that society and that the intellectual fundamentals governing Western countries and international organizations are based on the Universal Declaration of Human Rights and the full similarity and equality between men and women’s rights, the introduction and provisions of the Women’s Convention are also founded upon this attitude and remarkably different from the intellectual fundamentals and principles governing Islamic countries. Furthermore, the indicators of women’s development in various areas, such as educational, instructional, economic, and social ones reveal that the Islamic Republic of Iran has achieved a local model without the need for Western development indicators for women’s advancement in various fields.

Although mothering is widely believed to be a biological and natural stage of women's lives, feminism tells us that not all women have the same experience of mothering. They perceive and act upon it, depending on different cultural contexts. In this research, which includes my reflexive narrative of maternal experience, I attempted to challenge the involvement of dominant ideologies of mothering by narrating the cultural aspects of my own maternal experience. I related this personal story, which challenged my situation alongside others in a social context, to the maternal experience of a marginalized mother. In this regard, I attempted to link our story, which included two small local narratives, to the main body of society by writing a motivational and testimonial text. The story of each of us is full of considerations related to the intersection of gender, ethnicity, social class, language, and other domination systems that determine our privileges, inequalities, and proximity to power. In other words, when the linguistic nature of the word "mother" is replaced by its historical and social reality, it leads to the reproduction of social inequality and marginalizes the maternal experiences of many women.

Instead of discussing the quality of the application of scientific theories, the fundamental methodology examines the way in which they evolve and pursue its epistemological and non-epistemological existential grounds. This research seeks to address the fundamental methodology of feminist thought in its productive culture and the implications of the introduction of this theory into Iran. The epistemological transformations in the field of science, which led to a change in the positivist approach to scientific knowledge, and the emergence of existentialist philosophies that challenged the essentialist approaches to man and the universe were among the most important existential fields of feminist thought in the West, and A critique of the social unequal social status of women, as opposed to the men and policies of the capitalist system in the labor market, is one of the underlying causes of the non-adjective feminism in the West. Also, the introduction of feminist ideas into Iran was carried out on non-adjective and non-adverbial pretexts, and the result was an incompatibility of this theory with the culture of Iranian society.