behrooz sepidnameh

The problematization of ethnic activism, ethnic preferences, and prejudices has always been one of the issues discussed in Iran. Therefore This study attempts to identify the propellants and inhibitors of ethnic activism and discover its semantic implications. For this purpose, this research has been done by using of interpretive phenomenological method. Its target society is the Bakhtiari’s residents of Dezful city in Khuzestan province, who have lived experience of the studied phenomenon. The research sample included 18 people selected using the purposive sampling method based on the theoretical saturation criterion. Research data was collected using in-depth interview techniques and data analysis was done through coding and thematic analysis. The findings of the research include the propellants of ethnic activism such as political polarization, ethnic frequentism, convergence of cultural challenges, organizational ethnicism, feelings of ethnic discrimination, Physical spatial ethnocentrism, Instrumentalization of ethnicity and ethnic socialization and themes of cultural relations, acceptance of others, intertwined social relations, Good governance and Improving the quality of life are representative of the inhibitors of ethnic activism. In general, we can be said that the maladaptive role of this type of culture has a more clear effect on the patterns of activism and political participation of citizens, especially in the elections of the Parlement and the Islamic Council. The reduction and weakening of this model of activity depends on the creation of contexts where rational actions come to the fore.

Many girls dream of an ideal marriage and failure to achieve it at the proper age leads to a problem called definite singleness. This research sought to achieve the paradigm model of definite singleness of girls using the grounded theory. The research population included rural girls in Darreh Shahr city of Ilam province, 22 of whom were selected as informants, using purposive sampling and considering the principle of theoretical saturation. Data collection was through semi-structured interviews, followed by three steps of open coding, axial coding, and selective coding. Causal conditions included the taboo of marriage turn , stigma, and ideal preferences. The contextual conditions consisted of cognition paradox, class distinctions, expecting too much, and restraining fears. Intervention conditions included involvement of others and personal failures. The main strategies were a Tolerance and silence, thinking about death, satisfaction with the minimum, Relationshipe with the opposite sex, belief in fortune tellers, anti-leisure actions, Satisfaction of others, and therapeutic groups. Consequences included despair, doubt and protest, acceptance and restitution, and distorted identity. The core category of this research was definite singleness as endless bitterness. The phenomenon of definite singleness of girls, which is the result of a lack of sexual capital, the reduction of emphasized femininity, and other factors, has led to the stigmatization and social exclusion of the girls, threatening their ontological security.

Internal supervision is a form of self-care that reflects an individual's ability to control their internal behaviors and external actions, guiding them in their conduct. The importance and necessity of self-control are emphasized in both the Qur'an, with the verse "Move not your tongue with it to hasten with the recitation of the Qur'an," and in the Hadith, with the saying Imam Ali emphasizes the importance of self-control by likening anger to a burning fire that can be extinguished through suppression. This notion of self-control is viewed as a means of internal care, involving the regulation and observation of one's actions and thoughts. The study aims to examine the various dimensions of internal control as outlined in the Qur'an and Hadith, as well as the strategies for achieving it. Additionally, it seeks to compare these dimensions with Homans's theory on self-control. The purpose of this study was to examine the dimensions of internal control in the Qur'an and Hadith, the strategies for its implementation, and the comparison of George Homans's theory with these dimensions. The findings reveal that Homans' perspective, rooted in utilitarian principles, emphasizes reward exchange among actors and is based on the concepts of "tendency towards goodness" and "rationalism" in human behavior.  The theory posits three general propositions - success, stimulus, and deprivation - indicating that human behavior and self-control are influenced by the prospect of gain or loss. In contrast, the Quran and Hadith emphasize internal supervision as a key pathway to spiritual salvation. By juxtaposing Homans' exchange theory with the principles of self-control in these religious texts, we can glean insights into the mechanisms of self-regulation and personal growth. In conclusion, a dual strategy comprising cognitive and behavioral approaches is proposed for achieving self-control. Homans' behaviorism offers a unique perspective on human behavior, asserting that psychological phenomena can be elucidated through behavioral analysis. By integrating cognitive and behavioral components, individuals can enhance their internal strength and external resilience, fostering a proactive stance towards self-control. 

Religion, when manifested from the divine to the human form, becomes rich and diverse and appears in new forms called the types of religiosity. This article intends to study one of the manifestations of religiosity in the Holy Quran using the method of qualitative content analysis with the focus on "changing the position of a religious person due to being in different situations." The findings confirm that being in a position of religiosity is caused by factors such as gaining profit and repelling worldly and otherworldly losses, society being in certain conditions and lack of awareness and knowledge of religious people from different dimensions of the path of religiosity. The result is that in situational religiosity, the place of religion is constantly subject to change and transformation. This practice harms the religious life of individuals and is in opposition to one of the most central teachings of the Qur'an, namely "endurance". Religious people can provide immunity from situational religiosity by using self-knowledge and being on the path of consciousness.

The extent of environmental degradation is increasing and environmental protection requires utilizing the cultural and social capabilities of human communities. The purpose of this study was to investigate the environmental citizenship of residents aged 18 and older in Shiraz and its relationship with social capital and socio-economic variables. The method of this research was a survey and the required information has been collected using a questionnaire. The study sample is 1045 residents of Shiraz who were selected using the Cluster Sampling Method. To evaluate the validity of the questionnaire, factor analysis was used, and to determine its reliability, the internal coordination of the instrument was used by Cronbach's Alpha Method. The results show that the variables of social capital, socio-economic status,  had a positive and significant relationship at the level of 99% with the environmental citizenship variable. There is a significant difference between the environmental citizenship status of the respondents according to their marital status. Married people have stronger environmental citizenship than others. In total, the independent variables explained 15.3% of the changes in the dependent variable of environmental citizenship. Environmental citizenship and social capital are synergistic. Strengthening social capital and its elements is important for strengthening environmental citizenship.

Population aging is a new phenomenon in the world; Of course, the experience of this phenomenon is different in developed and developing countries; the fastest growing population is in developing countries. Inactive population growth has adverse effects on the economic and social dimensions of society; because the young and old population is more of a consumer than a producer and therefore dependent on the active and employed population. In this article, the economic, social and demographic situation of the elderly in Ilam province has been studied. The research method of secondary data analysis and using the information of general population and housing censuses of Ilam province during the years 2016-2017 has been used to answer the research questions. The population aged 65 and over in Ilam province increased from 4.03% in 1976 to 5.61% in 2016 and the mean age of the province's population fluctuated between 15 and 29 years. The highest value was related to the 2016 census and the lowest was related to the 1986 census. The proportion of the elderly population in rural areas has decreased from 81% in 1976 to 43% in 2011 and the dependency ratio of the elderly has reached its lowest level in 1986. The literacy rate of the elderly in the province in 1986 was about 8%, which in 2016 reached 29%. In general, the indicators of middle age, aging rate and the rate of aging show that the population structure of Ilam province in 2006 has entered the middle age stage (aging) and is benefiting from the first population benefit.

Social values ​​are ingrained emotions that people accept and base their actions and behavior on. The purpose of this study is to represent social values ​​in the proverbs of the people of Ilam. The research method is quantitative content analysis and the statistical population includes all the proverbs that have been published in related books. The sampling method was complete enumeration.The research findings confirm that the predominant form of values ​​considered by the people of Ilam, which are represented in proverbs, are values ​​based on social change, collectivism and altruism and belief in the collective interest and avoidance of personal profit, prudence, social order and adherence to norm. And social tolerance, equality in two dimensions in general (justice and moderation) and in the specific dimension (gender equality), family values ​​and kinship, and economic values ​​in both positive (praise of economic capital) and negative (condemnation of wealth and nobility) dimensions.The results of the study represent a kind of social character that believes in social change, altruism, rationality, orderliness, tolerance, egalitarianism, kinship and economic capital, but the tribal settlements are based on gratitude, particularism and hegemony. It is also masculine.

"Faith" and "belief" are among the keywords on the subject of religiosity, which in many religious texts are often used side by side and sometimes as two synonymous words, and "believing man" as a frequent statement in many Research is observed. But from the point of view of Western theologians, these two words are not only different but also contradictory. According to the definition of faith and belief of Western theologians, two types of religiosity called "religious religiosity" can be followed with the main component of the religious person's fluidity, and "religious religiosity" with the main component of the religious person's lack of fluidity. This article intends to study the "religious religiosity" as one of the manifestations of religiosity in the Holy Quran, using the method of qualitative content analysis, in the form of four components of narcissism, prejudice, rigidity and prejudice. The findings confirm that the religiosity of some of the People of the Book, infidels and polytheists is a religious religiosity and the most important consequence of this type of religiosity is the stillness and conscious deprivation of guidance that has a deterrent role in human religious education.

When religion changes from a divine form to a human form, it appears in new forms called religiosity types. This article intends to study one of the manifestations of religiosity in the Holy Quran called self-centeredness, using the method of qualitative content analysis, in the form of three components; Non-sovereignty of religion, justification and selection. Findings show that a religious person goes through a part of the path of religiosity without guidance by actions such as prioritizing his / her diagnosis over the recognition of religious authorities, justifying self-centered actions, and selective approaches. This practice harms the individual and social life of religion. Because on the one hand, due to the lack of a comprehensive understanding of religion, these people follow the path of religiosity with error, and on the other hand, with the emergence of these incomplete understandings in the public sphere, the complete existence and subjectivity of religion is impaired and sectarianism is created. . The conclusion is that self-centered religiosity marginalizes the superiority of religion in the context of human life and is in opposition to the most fundamental issue of religiosity in the Holy Qur'an, namely "submission".

The present study examines the dynamics of survival and expression values ​​among employees of Ilam city departments. The statistical population of this study is employees who have been employed in Ilam city offices in the year (1357-1397). Sample sampling method was used according to population size. The sample size was estimated to be 384 people through Cochranchr('39')s formula. The data collection method is a questionnaire that was prepared based on Inglehartchr('39')s standard questionnaire with regard to its ecology. The results of the study showed that gender and employment status had an effect on the tendency to survival values ​​among employees, and men were more likely than women to tend to survival values, and the employment status of others was more effective in survival value orientation. The findings also showed that gender, employment status, education level and age of employees did not affect the tendency to express values ​​and only the view of employees of dual generations and work experience in the tendency to expressive values ​​and this basis the second generation is more inclined to There are expressive values, and employees with more work experience are more likely to show expressive values.

The purpose of the present paper was to study factors affecting the application of modern teaching methods by female teachers of Ilam Province.

The research is being conducted descriptively and is of a correlational type and an applied one. The statistical population includes about 4800 teachers, out of which 320 (sample size) were selected through cluster sampling. The main tool for collecting data was questionnaire which was validated and its reliability (Cronbach’s alpha) was 0.84. The statistical tests including correlation test, one-way analysis of variance, and multiple regression were used to analyze the data.

The results indicated that age (P= 0.000, R= - 0.55), level of education (P= 0.000, R= - 0.47), and length of service (P= 0.000, R= - 0.45) have significant, negative relationship with application of modern teaching methods. Variables of social responsibility (P= 0.000, R= 0.48) and attitude (P= 0.000, R= 0.71) have significant, positive relationship with application of modern teaching methods. One-way analysis of variance showed that there is a significant relationship between teachers’ teaching level and the application of modern teaching methods, such that elementary-school teachers used modern teaching methods more than high-school teachers. In-service training course (P= 0.133, R= 0.10) was the only variable having no relationship with the dependent variable. The results of regression analysis showed that the four remaining variables of the model, i.e. attitude, age, teaching level, and level of education, could explain about 0.60 of variance of the dependent variable.

Considering the fact that teachers’ attitude plays the greatest part in prediction of application of modern teaching methods, the Education System authorities should take measures to change teachers’ attitude towards modern teaching methods.

This research aimed to study the taste of music consumption among the M.A students of Ilam University based on the qualitative paradigm and using thematic analysis. The semi-structured interview tool was used for data collection and the Brown and Clark (2006) model was used for analysis. The target population includes all M.A students of Human Sciences at Ilam University in the last 9 months of 2018 that were 25 people. In this study, a sampling was targeted that finally saturation obtained with 11 samples. In the process of theme analysis, 17 sub themes and 4 main themes were identified and defined. The findings showed that the results of this study presented its special pattern and show the cultural context and musical context- in particular the auditory background as the shaper of their consumption tastes. As students’ consumption music that has already been heard at the family, family parties, friendly parties and hangouts. Therefore, auditory background can be a product of the cultural context of family, friends and relatives. Overall, the taste of music consumption of the studied students is influenced by the cultural context- in particular the quality of study, knowledge and awareness, as well as the musical context and, in particular, their auditory background. The poor and infirm cultural context of the people has created a poor musical background, which in turn has led to the fluidity of the musical tastes. According to Bourdieu, it can be claimed that musical tastes, in turn, reproduce the cultural and musical context.

Binary opposition is one of the fundamental concepts in the critique of structuralism, and post-structuralism as well as the theories of linguistics and semiotics which are rooted in the mythological and cultural beliefs. Binary opposition shifted from linguistics to cultural studies and was challenged in the postmodern condition eventually. Claude Levi-Strauss espouses a bipolar-oppositional structure to the logic of myth, including proverbs. In his view, the structure of the human mind to understand phenomena puts each continuum in a binary reciprocal polarity. This pervasive mental action will eventually lead to the binary opposition, such as nature and culture. The purpose of the present study, however, is to represent the value binaries in the proverbs of the Ilami people. Due to the reconstructural nature of the case study, the research paradigm was qualitative and the method used was qualitative content analysis. The data is the published books about the proverbs of the Ilami people and some key informants were asked to supplement the information. These people were selected through purposeful sampling and were questioned through semi-structured interviews. The findings indicated that the binary value of the Ilami proverbs includes the following general binary oppositions: rational/irrational; collective/individual; dynamism / stagnation; universalism / particularism; order/ disorder; social capital development/ social capital erosion; moderation/ extremism; and justice/ oppression. These binaries consist of more detailed subcategories that represent a society saturated with opposition. The binary oppositions derived from the findings are largely consistent with the Talcot Parsons model variables.

"Typology" is a method to explaining discussions in various sciences, which has been widely used in the Holy Qur'an. In this study, the "essentials" and "principles" on the basis of which the Holy Qur'an has defined and distinguished different types of typology have been studied in descriptive-analytical method. The Holy Qur'an has four basic principles in typology. The basis of cultural typology is the rule of monotheistic values and the avoidance of traditionalism. Social types are based on social supervision and how people take care to each other. Also, the basis of political typology is "power" and "migration", and economic types are explained on the basis of "fairness in distribution" and "moderation in consumption". In typology, the distinction becomes obvious. For this reason, in order to know more about the audience, the Holy Qur'an chose the classification and typology.

Culture of devotion and martyrdom which includes the richest and most excellent exalted content, has a set of spiritual and material beliefs in its heart that contains the ways of happiness for humans and human societies. In devotion and martyrdom culture the highest human is the one who sees himself continually present in God's presence and knows his religion of living as Jihad in His way which is free from needs of this world and has an afterlife aspect for the active person. It also has great results for human societies in two worlds. According to the mentioned cases for devotion and martyrdom this study aims to state the effects of mosques on martyrdom, devotion and tending toward Islamic values. Methodology of study is a combination of qualitative and quantitative ones namely measurements and group- centered interviews were used, our sample in quantitative method were 400 persons and the instruments were a questionnaire as well as interviews. Groups were analyzed based on age, occupation, gender and education that were conducted over four interviews. Data analysis was done by SPSS using one dimension and two dimensions descriptive tables and Kramer's test in nominal scale and samers test in ordinal scale. In qualitative part using Ground theory method and open coding, selective and axial, 35 main concepts, 8 main items and 3 final core items were obtained. Findings indicate that there is a significant relationship between presence in mosque and increasing devotion spirit. Also, there is a significant relationship between mosque presence and martyrdom spirit. But there is no significant relationship between presence in mosque and tending forward Islamic values.

The youth as the most important human capital, play a crucial role in development of every societies, and the social capital is considered as the most important issue in enhancing the youth's efficiency and improvement of their role in the enhancement of the community. The reduction in the social capital of the youth results in fading their role in the development of the society. Therefore, awareness about the amount of social capital of the youth could help the social programmers in reducing the drawbacks. The current paper aims to answer to this question focusing on the amount of social capital of the youth in Ilam province. The theoretical base of the paper includes the theories that express the social capital in 3 aspects of bonding, bridging and linking. The type of investigation method is functional description and the statistical data were collected by sampling from the statistical population of the youth of province via application of the volume proportional classified sampling. The findings of the research show that the average social capital of the youth in Ilam province is on the medium level. The averages of the social capital show no difference between the two genders. The maximum level of social capital was associated to political contribution and social Mediation, and the minimum was related to the amount of mass media application, :::::::union::::::: participation, and civil Intervention. The ranking of triple types of social capital according to the average obtained scores are: linking capital, bounding and bridging. The averages of each type of social capitals is on medium level. A significant difference was observed between the social capital of men and women, although the level of significance was indicative of a difference between the amount of social capital among men (2.88) and women (2.80) and the difference of the average was 0.85 for men, but this average difference is not too large. In other words, the difference between social capital of men and women is not considerable. The other hypothesis of the research focusing on the existence of a relationship between: habitat (city-village), marriage status, the level of education, employment condition, living of the parents, previous habitat and the history of residence in the neighborhood and the social capital were not confirmed.