مجله جامعه شناسی ایران
سال هجدهم شماره 1 (پیاپی 55، بهار 1396)

The present article aimed at analyzing and evaluating the relationship between religiosity national identities of the students of Yasouj University. To do this, we combined Giddens’ identity theory, Cooley’s looking- glass self-theory and Stryker’s identity theory to create the theoretical framework. Besides, 400 students were selected from Yasouj University students as our sample using the multi-stage random sampling method. To gather the data, we applied a self-constructed questionnaire consisting 48 questions. The questionnaire’s validity was assessed by some experts and its reliability was measured by Cronbach’s alpha. The degree of reliability of national identity and religiosity were 0/888 and 0/939 respectively . The findings demonstrated that there was a significant direct relationship between students’ national identity and their religiosity; but there was not any significant difference between the level of respondents’ religiosity and their age, education, and place residence. It is important to note that the independent variables could explain 27 percent of the variance the dependent variable. In addition, there was no conflict between their religiosity and national identity.

It is commonly believed that nationalism has an ethnic root and ethnicity is the most important element influencing nationalistic tendencies. In the present study, with the aim of examining the relationship between nationalism and ethnicity, the nationalistic tendencies of a group of Iranian students (Baloch, Turk, Fars, Arab, Kurd, and Lor) have been surveyed. The findings of this research revealed that Iranian students have a greater tendency toward, respectively, civic nationalism, archaic nationalism, religious nationalism and state nationalism. Of these, religious nationalism and state nationalism showeda higher correlation and were not distinct. Thus, we are faced with the triple form of civic, archaic and religious nationalism. Therefore, unlike what is commonly supposed, there is no single nationalistic tendency.
Also, of the nationalistic tendencies examined here, civic nationalism is much stronger among Iranian students of different ethnicities as compared with other kinds of nationalism. Another finding of the present research suggested that variables such as religion, socio-economic status, gender, and place of residence have no explanatory effect onnationalistic tendencies. Thus it can be claimed that nationalistic tendencies have a meta-religious (Shia/Sunni), meta-gender (female/male) and meta-spatial (urban/rural) nature. However, the explanatory effect and significance of ethnicity, which is the main variable of this research, can be examined and analyzed. Of all nationalistic tendencies, it is the civic nationalism only that is not influenced by ethnicity, has a meta-ethnic nature and covers social and cultural diversity. However, both archaic and religious tendencies represent a difference in the relationship with ethnicity. As a result, ethnic convergence is very high in the tendency toward civic nationalism, followed by archaic nationalism and religious nationalism. Also, nationalistic convergence between civic nationalism and archaism is greater compared with other combinations. Considering the association between ethnicity and nationalistic tendencies, the emergence of ethnic challenges at the time of the dominance of nationalistic ideologies (religious, archaic and civic) over the state can be examined, and this association can be used to speculate the distance (gap) between the state and the nation.

The main purpose of this study was to analyze women's fear and feeling of insecurity in Mashhad city's urban spaces and recognize the effects of spatial, situational and personal factors on this feeling. To create the theoretical framework of the research, we combined the theories of urban spaces and feeling of security. We did a survey and gathered the data using a questionnaire. By the use of the multi-stage cluster sampling, we selected 4025 women from Mashhadi women community, aged 15 and above in 13 districts. The findings showed that 42 per cent of Mashhadi women felt this insecurity "less", while 33 per cent of them felt it "the most." Plus, the regression analysis revealed the influential variables on women's feeling insecurity in Mashhad's urban spaces. These factors are listed in the order of importance: abnormal behaviors in the neighborhood, the existence of unsafe urban spaces, household's average income, violence experience in the neighborhood, not the wearing veil, place of residence, the existence of deviant spaces in the neighborhood, and light of alleys and streets. Furthermore, we might say that the performance of independent variables could be different in various women's age groups.

Sheikh Fazlollah Noori is regarded to be one of the most influential figures in constitutional age and also the most significant dissenter of the movement. It has been argued a lot about his reasons for dissenting constitutionalism, besides his perception of administration of law. However, what intended to be discussed here is an analysis of Sheikh's conception of the basis of social order. The main question of the study is: what interpretation and grasp he did have on the origin of social order? Also, how he associates the mentioned order and God's will? The question above-mentioned is studied in accordance with Charles Davi's categorization of the perception of social order into three types of sacred, secular and pluralist societies on the basis of societie's approach to the sacred. Accordingly, Noori's perception of the basis of social order corresponds precisely to sacred society; i.e. a society – not the progeny of human's will and adaptation, but a super human or divine will to which people are to adapt. Literally, Noori deprives people of the existing human potentiality and social possibilities through sanctifying, thus immunizing it against any change. In other words, Sheikh is known to be against change and innovation, of any kind, by means of congealing the law and evicting the social agents from accessing it. Arrangement and codification of laws – in his view – is presumed to be the heresy of religion; he, moreover, assumes general deputies (al-nowwāb al-amm) to be the guardians of the originality of Islam. He introduces the king, the executive of the Islamic government and interprets the debilitation of the Islam-guardian king as a derogation of religion. By and large, all Noori's argumentations are in line with protection, reinforcement of the existing order via its sanctification. Sheikh's perception of justice is also in full compliance with sacred image of order. Justice in Sheikh Fazlollah's point of view is nothing, but the implementation of canonical laws and whereas equity in his viewpoint was in opposition to them, it is rated as absolute tyranny.

It is impossible to explain the treatment patterns from the medical sciences point of view alone. The selection of treatment method could be mostly influenced by the cultural and social variables. Due to the high importance of fertility in some countries, particularly in our traditional culture, the infertile people try to use different treatment methods to treat their infertility ranging from traditional methods to modern ones. This study was done in Mazandaran province by the use of a mixed method. Applying a theoretical sampling, we selected our sample and employed in-depth face-to-face interviews with 28 infertile women and afterward we transcribed them. Then, the categories such as pilgrimage, treatment prayer, the person whose prayer is granted, and prayer writer were extracted from the interviews. After that, we did a survey and interviewed with 95 customers of the infertility centers of Mazandaran province using a random sampling method. The findings of the survey revealed that treatment prayer (21%) and pilgrimage (16%) had highest frequencies while seeing the local practitioner and believing in magician (2%) had the lowest frequency. In the end, based on the factors such as education, age, infertility time, place of residence, and family's income, the possibility of choosing each treatment method was examined.

The present article aimed at analyzing and evaluating the relationship between religiosity national identities of the students of Yasouj University. To do this, we combined Giddens’ identity theory, Cooley’s looking- glass self-theory and Stryker’s identity theory to create the theoretical framework. Besides, 400 students were selected from Yasouj University students as our sample using the multi-stage random sampling method. To gather the data, we applied a self-constructed questionnaire consisting 48 questions. The questionnaire’s validity was assessed by some experts and its reliability was measured by Cronbach’s alpha. The degree of reliability of national identity and religiosity were 0/888 and 0/939 respectively . The findings demonstrated that there was a significant direct relationship between students’ national identity and their religiosity; but there was not any significant difference between the level of respondents’ religiosity and their age, education, and place residence. It is important to note that the independent variables could explain 27 percent of the variance the dependent variable. In addition, there was no conflict between their religiosity and national identity.