woman

This research, using a library method and a descriptive-analytical method, tries to find out the image of women in works of Ilam poets according to six prominent works (Noone Doos, Kapoo, Elimais, Ghazal Ghazals of Suleimananjad, Aslan Chera Abadan and, Haman Gonahe Hamishe) from six Ilami poets. For this purpose, the mentioned works have been examined and the image of a woman has been extracted, classified and analyzed in the three components of lover, wife and mother in the scope of separate concepts. In order to describe the beloved: sedition, beauty and unfaithfulness, in the description of the woman, the characteristics of: darkness, ignoring social roles and courage of women, and in the description of the mother: the characteristics of kindness, support and sacrifice have been taken into consideration. The findings show that women have a weak role and position in the literary texts of male and female poets of Ilam. Male poets have overemphasized the sedition and being sweetheart of the beloved, and female poets have paid more attention to the issue of women and their social problems. Women do not have an active image in the poetry of the poets of this research society because they are not heroes and history makers and are mostly represented as passive and lovers

The leaders of the UN member states pledged in September 2015 to include the goals of the Global Sustainable Development Agenda 2030 in their national macro-policy. Education is the fourth goal of this agenda. Among the educational goals in the National Educational Program 2030 are: sustainable development and valuation of any family. This article examines the specific concept of family and its place in the relevant laws of the Islamic Republic of Iran in two sections and then examines the differences between the concepts considered in this document and the family in the concept of Islamic Iran by descriptive, critical research, content analysis using text analysis of 2030 document. Seems. The results of this study indicate that the authors of the 2030 document have their own ideological and cultural foundations in compiling this document and the spirit of this issue is quite obvious and effective in compiling this document. These foundations and principles are in some cases in conflict. It is complete with cultural and indigenous teachings aswellas the goals ofthe model of Iran's educational system.For example, the concept of God-centeredness inthis model is an underlying issue that brings educational justice in the educational system basedon the doctrinal foundations. The evaluation criterion in this model is based on Iranian-Islamic cultural, educational and religious teachings and a family is considered to have a child by aformal marriage. Forthis reason, it seems that the difference in the general spirit of this document and the internal documents makes it impossible t implement thisdocument.

Metaphor is a symbolic and indirect language that conveys concealed and supplementarymeanings. Interpretive narratives may also exhibit gender metaphors and stereotypes. Thework is founded on the interpretive accounts of three Persian interpretations of Rowz al-Jannan, Jala al-Azhan, and Manhaj al-Sadeghin in this research. This article has selectednarratives that have employed gender metaphors or whose content is reminiscent of gendermetaphors. Subsequently, the qualitative content analysis method has been employed toinvestigate the value of these metaphors and their correlation with gender stereotypes.Examples of gender metaphors in these narratives include “bed,” “Boyut,” “Atbah,” and“Denya.” While some of these metaphors have a positive connotation, others have a negativeconnotation. The most significant findings of this research are that the majority of negativemetaphors about women are based on the role of a woman as a wife or sexual companion,which emphasizes her physical appearance. These metaphors are influenced by prevalentgender stereotypes that are detrimental. On the contrary, the majority of positive metaphorsare centered on the role of the mother and the qualities of kindness, creation, origin, andcommencement that are associated with the mother. In addition, this research demonstratesthat the female body is depicted in two distinct ways: the “heavenly body” and the “infernalbody.” The female heavenly body is a symbol of complete delight and benefit, while thefemale infernal body is a symbol of deception, sin, Satan, and adultery.

Works by prominent authors can serve as valuable accounts and narratives that capture the inherent relations within a society. Analyzing these literary works not only provides insight into the intellectual fabric of the society but also aids in uncovering the fundamental elements that shape it, including social status and gender dynamics. In some of his widely recognized narratives such as Boof-e Koor (The Blind Owl), Alaviyeh Khanoom (Ms Alaviyeh), Seh Ghatreh Khoon (Three Blood Drops), Aroosak-e Posht-e Pardeh (The Doll Behind the Curtain), and Zani ke Mardash ra Gom Kard (A Woman Who Lost Her Man), Hedayat delves into the topic of women's social roles and gender dynamics in society. Drawing from a qualitative content analysis, this study examines Zani ke Mardash ra Gom Kard to explore the social status of the female gender, focusing on its formation through human communications. The findings posit that by accentuating the role of human communications in shaping women’s social status, Hedayat has provided a thorough portrayal of their issues that remains relevant in our contemporary society. According to Hedayat, if these issues are not resolved, women will silently fall victim to their tragic presence within the society. To further enunciate our discoveries, tables and graphs will be employed for greater clarity and illustration.

Since the second half of the 20th century, women have become one of the most controversial topics in political philosophy. Some thinkers of women's studies, such as Susan Muller Okin and Carol Pattman, showed in their research that political philosophy was originally male, and therefore, as soon as it is placed against women as equals, it collapses so much that there is nothing to use. It does not remain. Therefore, two fundamental questions are raised at the same time: First, what should women's studies do to raise its philosophical issues? And second, what to do with the great tradition of political philosophy? So far, three answers have been given to these two questions: escaping from philosophy, establishing feminist political philosophy, and de-gendering political philosophy. But as we will show, these answers are ultimately not convincing. On the other hand, in this article, we have put forward the idea of neutral political philosophy, which tries to find a way to preserve the great tradition of political philosophy with the inferential analytical method that governs philosophical debates, and that the discussion of women in terms of existence Cognitive find the possibility of being present and recognized.

The Islamic Revolution disrupted the bipolar world system and introduced a new idea of a new sovereignty that considers sovereignty to be God's. This system bases its principles and frameworks on Islamic ideology, upon which ideals, goals, programs, and policies are designed and implemented. Good governance is one of the supreme goals of the Islamic system. To achieve high governance and global civilization, Islamic society needs to provide a plan for all its actors and participants. Therefore, since more than half of the population is made up of "women", the Islamic government is required to set an example for them in its governance. This study uses a descriptive- analytical method to explain Islamic sovereignty and raised requirements. The result of this study is the Islamic governance pattern in the field of women, with an explanation of related indicators. The research findings should be followed in a systematic and interconnected manner across three systems: epistemology-philosophical, value-motivating, and structural. In fact, to achieve the model of women's governance, the three systems must operate in a specific geometry, resulting in the example of the "third model of women."

This article tries to analyze Hajar Abdul Samad's novel "Habibi ISIS" and explore the realm of reality and social life. Hajar Abdel Samad is an Egyptian writer who had no other novel before "Habibi Daesh" and first came into the field with the publication of the electronic version of this novel. a realistic novel, with a simple expression without ambitious words The author tried to reveal a new phenomenon called ISIS in the form of a novel and criticize the ugliness and degradation of society regarding women and of course in confronting ISIS and present them in the frame of realism. A Characteristic exhibited by each of them is that in addition to their characteristics, each of them is also a representative of their class and they are always changing and not static. This article tries to portray their vulnerability in the fight against ISIS by using realistic perspectives.

With a descriptive-analytical method, the important components of women's characters in this novel have been examined, and the goal is to provide a basis for knowing the author as much as possible examining the assessment of characters and novels and realist works with the theme of ISIS, which is emerging; Therefore, we have made this important as the basis and have investigated the character of women in this novel based on the realistic components of Lukács.

In this research, it has been shown that women from any class and stratum are subject to aggression and violence, and ignorance leads human life to the abyss of destruction. This research has focused on the way characters are portrayed in Habibi Daesh's novel based on Lukacs's realism and the definitions of real Characters From her perspective.

In various contexts, the scope and boundaries of coverage are influenced by multiple factors at both micro and macro levels of society. Therefore, this study adopts a novel approach to examining the type of coverage for female students, focusing on the impact of two variables: spirituality as a cultural-social variable at the macro level and self-perception as a human cognitive variable at the micro level. The study employs a combination of library research and field surveys, utilizing software such as SPSS, PLS 3, and Excel. The study population consists of 1001 female students, with a sample size of 277. The findings reveal a significant relationship between spirituality and self-perception, as well as between self-perception and type of coverage, as indicated by the Spearman test. The t-test value demonstrates that spirituality directly influences individuals' self-perception, with spirituality accounting for 0.230 of the variance in self-perception based on the coefficient of determination (r2). Similarly, self-perception explains 0.125 of the variance in type of coverage. With a path coefficient of -0.496 and a t-value of 5.456, spirituality significantly impacts self-perception. Likewise, self-perception significantly influences type of coverage, with a path coefficient of -0.379 and a t-value of 3.245. Among the dimensions of spirituality, spiritual needs emerge as the most influential, while among the dimensions of self-perception, social skills are identified as the most significant.

Woman and her position in the universe has always been considered in various fields of research. Providing an accurate interpretation of the position of women in the Islamic perspective is always one of the most difficult issues in the field of Islamic research. But referring to the Islamic theological and mystical tradition is an accurate and close approach to the truth.The present study has dealt with the position of women in the system of creation with a theological approach and with reference to Islamic theological and mystical texts and has achieved the following results 1- Marriage is one of the laws governing the system of creation. And finally, the natural and human world is present, flowing and flowing everywhere. Marriage (man and woman) in the human world is just one example of the bipolar truth of the Islamic monotheistic system. -.4- Therefore, man and woman are both manifestations of divine names and attributes, but woman is more complete than man in the manifestation of Hazrat Haqq in the manifestation of divine attributes, because woman alone contains the two active and passive aspects of creation and man has only one aspect. Is active.

One of the ways to discover and understand the dominant discourses of society, historical period or a specific group is to examine and analyze gender stereotypes. Gender stereotypes are uniform images and stereotypes about the specific behaviors of women and men that are presented and accepted without examination and testing. In this regard, Maciones (2001) and Taylor (2003) have presented a model that includes seven main and fundamental items about gender stereotypes. Since Sa’adi is one of the writers and thinkers in the cultural and social fields of the 7th century, it is important to examine his works from the perspective of representing gender stereotypes in the literary, historical and social context. For this purpose, in this research, two important works of Sa’adi, Golestan and Bustan, are examined and analyzed according to the mentioned model. The findings of the research show that six out of the seven items of this model are represented in Golestan and Bustan in the form of different expressions and stories, and Saadi and his community have a positive attitude towards these items. From this point of view, women are timid, weak, passive, cooperative, submissive, dependent, emotional, beautiful, delicate, less intelligent and less talented.

The religion of Islam has always attached special importance to women, and in particular, there are many orders from Imams (peace be upon them) regarding women in religious texts and traditions. One of the important social matters today is the position and role of women in the family and society. In Islamic traditions, however, girls and women are mentioned as divine virtues, even though in Islam, God rewards good deeds, and consecrations are questioned by God. By looking through Islamic foundations, one may understand what a high position women had and still have in Islamic thought; however, it is the opposite in the West and the "Woman, Life, Freedom" slogan. Accordingly, the greater the commitment to Islam and Islamic life, the higher the continuity of life. On the contrary, the lower the commitment to Islam, the lower the mental peace and comfort of the person in the living environment and society. Moreover, the collapse of the Western system is based on unlimited freedom. This paper applies a diverse methodology to refer to written documents, computer systems, scientific software, and a descriptive and analytical data processing method. Furthermore, by referring to religious sources, the paper aims to study the role of women in the Woman, Life, Freedom" slogan "in Islam and the West. The results are that referring to the Qur'an examines the traditions, position, and role of women in the family and the "Woman, Life, Freedom" slogan in Islam, bringing tranquility contrary to the West.

Maintaining the foundation of the family as the main member of the society is essential, and in this way, recognizing the rights of couples and respecting these rights by them will strengthen the family. With the creation of a valid marriage contract, rights and duties arise between the couple, the observance of which has a significant effect on the stability and strength of the family foundation, which is referred to as "the effects of marriage". Part of these rights and duties are related to financial affairs and another part is related to non-financial affairs and security and dignity protection. The non-financial rights and obligations of spouses from the point of view of jurisprudence and Islamic law include three categories of common rights, rights specific to the wife, and rights specific to the husband. Since the non-financial rights of couples are strongly dependent on customs and ethics, it has always undergone many changes over time, which not only do not have the origin of discrimination, but are fully documented in the legislative system on specific bases and have the ability to reflect and justify rationally. Total accuracy and sharpness clarify the Sharia based on wisdom, justice, kindness and mercy in the scope of family rights and it shows the existence of compatibility between the world of Sharia and nature and nature.In this system, the necessity of leadership is based on the implementation of kindness, justice and association based on the famous, away from any kind of transgression and excesses, harm and rebellion, violence and domination can be justified and supported.Since this idea is focused on the emotional and psychological needs of human beings, it cannot be summed up only in the form of the fulfillment of rights. This article aims to examine the non-financial rights of women in the family, while explaining the origin of the laws, clarifying the place of psychological security and human dignity of women.

Examining aesthetic belief and artistic understanding is considered one of the important topics in art fields. The purpose of the current research was to investigate the relationship between aesthetic belief and problem-solving cognitive style and the need to recognize the mediating role of cultural intelligence in art students. Therefore, the main question of this research was whether it is possible to develop a model for women's belief in artistic aesthetics based on problem solving styles and the need for recognition through the mediation of cultural intelligence? The research method is descriptive and correlational. The statistical population of this research included all female art students of Hamadan universities in the academic year of 2019-2019. 377 students were selected as a purposeful and available sample from among the faculties and educational groups and according to the research plan, and according to the aesthetic belief questionnaires of Taghizadeh and Babaei (2016), the need to know ( Cacioppo, Petty and Kao (1984), problem-solving styles Cassidy and Long (2013) and cultural intelligence Early and Ang (2003) answered. Research data with descriptive statistics (mean, standard deviation and skewness and skewness statistics) variables) and inferential statistics (Pearson's correlation and path analysis with the calculation of its defaults) were analyzed. The results showed that the conceptual model compiled with the data had a good fit. The results of the structural relationships of the model showed that the aesthetic belief There is a positive and significant relationship with the constructive skill of problem solving, the need for recognition and cultural intelligence. The constructive skill of problem solving and the need for recognition have a positive and significant relationship with cultural intelligence. The non-constructive skill of problem solving has a negative and significant relationship with the need for recognition and cultural intelligence. Aesthetic belief has a negative and significant relationship with non-constructive problem-solving skills.

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.

The representation of women in various Islamic discourses in contemporary Iran is manifested in different ways and leads to a change in the objective situation of women and girls. While studying the representation of women in Islamic discourses, the present research analyzes how traditional and political Islamic discourses constituted in contradiction with modern, religious modernist and reformist discourses. How the representation of women based on more control over the female body with an emphasis on early marriage, the role of motherhood and childbearing emerges in competition with the representation of women based on relative freedom and less control over the female body, gender equality, social participation and increasing the age of marriage. The question is, how are the Islamic discourses in representing the concept of women and confronting the problem of early marriage or child marriage formulated? What were the contexts and reasons for the discourse transformation and the causes and factors involved in it? The hypothesis is that the dominant discourse in contrast with modern discourses and new religious thinking, has been transformed in different periods and the curve of this transformation shows the tendency of this discourse to interfere as much as possible in establishing its semantic structure in the traditional definition of women and planning to increase marriage and childbearing at a minimum age. The discourse analysis theory of Lacla and Moff has been our chosen method in investigating one of the main problems of women in contemporary Iran, that is, child marriage.

AbstractThis research aims to provide behavior patterns that prevent harassment for women from the perspective of the Holy Quran and was conducted using the content analysis method. The findings of this research show that having a sense of security is considered one of the basic human rights; This is despite the fact that some, by creating disturbance, deprive women of this right and disrupt their mental order; Because the criminals carry out their work secretly and the victims sometimes, in order to maintain their reputation and not drag the issue with silence and concealment, it provides the ground for more dominance of these people. The reality of the society indicates that this problem is very widespread and sensitivity towards its solution is necessary. Because the health of society depends on the health of women and mothers. Until the gender view of women is removed and women are not viewed as human beings, it is not possible to expect the healthy presence of women in society and to provide them with a sense of security. Undoubtedly, Islam, as the most complete program of humanity, offers the best solutions in this field, and showing these solutions is considered to be the main and innovative goal of this article.Key words: behavioral model, deterrent, Holy Quran, disturbance, woman.

This paper investigates the effect of board gender diversity on firm labor investment efficiency with the considering role of internal and external monitoring. The methodology of this study is a quantitative and ex-post and labor investment efficiency was measured using the Pinnuck and Lillis model. The sample of this research is related to 122 companies on Tehran Stock Exchange from 2008 to 2020. The results of research regression analysis showed that there is a positive and significant relationship between board gender diversity and firms’ labor investment efficiency. Also, the evidence showed that the relationship between board gender diversity and over- or under-investment in labor is negative and significant. In addition, evidence shows that when firms have weak internal and external monitoring a stronger positive relationship between board gender diversity and labor investment efficiency exists. Based on the evidence obtained from the research, it is suggested to the shareholders of companies that in the choice of board members, the presence of Women and their choice as members of the board should be given special attention. Also, the Tehran Stock Exchange and Securities Organization, the institutions in charge of employment in Iran and other relevant institutions are suggested to interact with each other to improve the efficiency of investment in companies to enact laws that the company Have a legal obligation to elect female board members.

Analysis of visual media using the critical discourse analysis approach is an effective method. With a new approach and using Fairclough's views in the tradition of critical discourse analysis, this qualitative study has dealt with the Evolution of Walt Disney animations’ focus on females. Accordingly, both linguistic and non-linguistic aspects of three Walt Disney animations, Snow White and the Seven Dwarfs, Beauty and the Beast, and Frozen 2 -each of which respectively representing classic, renaissance and new era periods- have been analyzed. The selection criterion for these animations, apart from their “female” main character, is their temporal dimension. In Fairclough's three-dimensional analysis framework, the description section is based on Halliday's views, the text and visual signs interpretation section is based on Leuween’s views and philosophers such as Michel Foucault, and the explanation section -which analyzes discourse, power relations, social institutions, and hegemony- is based on the views of Foucault, Althusser, and Bourdieu. In addition, various types of signs have been analyzed by taking advantage of leuween’s, Pierce’s and Barthes’s views. Also, the trinity has not been separately analyzed, but in connection with each other and in the Hegelian tradition. Using these views, how women are represented in these animations has been shown and the purpose, power, and hegemony behind these animations are expressed. In addition to imposing a special lifestyle on the audience, the creators of the animations have achieved more sales and wealth by activating the female character.

This article has been written on November 2022 in the middle of the event of woman, life, freedom in Iran. To write in the middle of an event is the possibility to write about the situation of the now, while the ordinary stream of history has been disrupted and the situation of the future is complex and subtle. Therefore, to write in the middle of an event, for the situation of the now, makes possible probabilistic analysis. The singularity of writing in the middle of an event is the probabilistic feature assigned to the analysis. Thus, studying the function of the event of woman, life, freedom is the main object of the article. For this, we use an abductive reason to suggest a possible function for the event of woman, life, freedom. Based on the theoretical and data-based reasons we analyze the possible function of the event of woman, life, freedom to occupy the Islamic public sphere.

The tumultuous fate of chador in the social life of Iranian women, led to the concealment of conflicting meanings: keeping women back from civilization, resistance against Western women, carrying justice-seeking meanings, clothing of the ruling Hezbollahi faction, beauty provider for the modern veiled woman. These meanings were associated with changes in its body; From the variety of sewing patterns to the accompaniment with other objects. In the present article, through documentary method, we show four periods of chador social life in the new era: as a symbol of backwardness, as a revolutionary and liberating tool, as a symbol of pro-government, as a commodity integrated in the fashion market. In the first Pahlavi period, the chador was spoken of as a distance from civilization and through the conflicts of the traditional with the modern. In the second period, the chador served the revolution and fight against the consumerist culture of the West. In the third period, the chador was associated with a form of cultural-political domination. In the fourth period, the chador created its own fashions to not only does not hide her owner's visual beauties, but also tries to reveal them as much as possible.