فصلنامه زن در فرهنگ و هنر (پژوهش زنان)
سال یکم شماره 4 (تابستان 1389)

According to reputed opinion of Imamie jurists, son's guardianship for two years and daughter's guardianship for seven years is on mother and thenceforth father is in charge of patronage. This viewpoint is not correspondent with the present social necessities and facts; hence many of psychologies have criticized it. This particularly is criticized for it considers no difference between the three-year-old child's need to mother regardless of being a boy or a girl. The criticisms like that caused Islamic parliament of Iran to renovate article 1169 of civil law and expand the children's guardianship, both for the boys and the girls, by mother up to seven years. The Guardian Council recognized the law unconstitutional while it again was approved by Expediency Discernment Council. This process signifies that this approval is in contradiction with the first principle of Imamie's jurisprudence and is not legitimate but ultimately it can be justified as a secondary principle. This is the point that negatively effects the internal application of the law.The article expresses Shahid Sadr's viewpoint on the role of expediency in legislation and it's consistency with the issue of guardianship and it explores different jurists’ ideas about the patronage of children of divorce, specially ideas of outstanding jurists of Imamie such as Sheikh Sadough, Sheykh Mofid, and Sheikh Toosi on guardianship, which is based on mother's guardianship up to seven or nine years old or even up to maturation age of the child. The study indicates that there are some better choices in accordance with the basic juridical principles and there's no need to get the approval of the Expediency Discernment Council with its juridical and social consequences.

In studying Henrik Ibsen's A Doll's House, there has been an analytical tradition according to the first impression of the book that tended to introduce it as a tragedy, which itself represents a common contradiction in the analysis of this play. Such a contradiction stems from the analysis of Nora's character both as a symbol of freedom and human courage in the realization of modern criteria on the one hand and the sadness attached to her movement towards awareness (knowledge) on the other. However, if we manage to transform our 19th -century outlook and raise Nora from the limits of propagandistic-feministic analysis, and understand her ample desire toward equilibrium, harmony, and existence along with liberty in a broader prospect, we can share her enjoyment from her most beautiful moments of life and may no longer wish to consider her as a tragic heroine victimized for social contracts during a specific historic era, rather we can visualize her as a normal human being challenging to pass through the awkward labyrinth of human mistakes and then celebrate her transition from the tragedy of being to the comedy of becoming.

This article traces the way women are represented in three novels written by women during the Reform Government 1375-1384/1996-2005. The most important characteristic of these novels is the internal dialogue of the narrator. This phenomenon helps to penetrate the layers of the female mind and to reach the inner world of women. This is a new phenomenon in the Iranian novel and our aim is to know how it is represented. How far does the mind of the women in these novels correspond to the common paternalistic culture? These novels are analyzed from three different angles, description, explanation and interpretation. The results show that the main characters of the novels have two images of themselves. They begin by acting in accordance to traditional culture and everything appears natural to them but midway they encounter external contradictions and events which upset their lives. They face internal chaos and disturbances and begin to think about the world around them and manage to build a different life for themselves which is very different to the traditional world they lived in.

Primitive religious belief could not have conceptualized earthly and heavenly power objectively except in the feminine principal of existence. All ancient societies moved around one or more symbols which stood as the origin and source of the primitive mother and worshiped it. Subsequent changes and developments led to the worship of multiple gods with human shapes and body.The history of Iran shows that at different times women have held lofty positions. Women were the keepers of the fire, inventors and makers of pottery, finders of plants, experimenters of farming, and administrators of tribes. Women have also been the link between families. By making pottery they learnt chemistry, by spinning they understood physics, by weaving they became familiar with mechanics. Research about the position and status of women in Elamite civilization is of importance as Iranians have adapted large parts of their culture and civilization from Elam. In particular as the feminine principal of existence stood at the center of Elamite religious beliefs so goddesses were among the predominant gods. According to Elamite legal thoughts women had their own rights and positions and as plaintive they never appeared in an inferior rank. In all legal judgements there are names of gods who have mainly female genders. In Elamite society the testimony of women was acceptable and women's names in judicial reports bares witness to this fact. It was due to the high position of womens that the king Shiro Kadooh appointed his mother Susa's Sukkal.

If we study the contemporary Palestinian poetry of the last century we will find that the theme of nationhood and motherland dominates it. One reason is the fact that during this period Palestine has been through such events that has ignited a sense of patriotism, a wish to defend of the motherland and the Arabic origin of the Palestinian people. Since the Balfour Declaration, the endeavour to enforce it and the repression of the Paletinians during the uprisings of 1936-1948, and especially after the 1967 war, have contributed to the cause of Palestinian nationalism. It is natural therefore that contemporary Palestinian poetry should be in tune with popular aspirations in promoting the spirit of patriotism