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

Managing cultural changes in the virtual space is inevitable since it is a place of conflict between power flows, especially the reputation system. Achieving desirable and sustainable cultural changes requires attention to changeability requirements. It means that ignoring these requirements can affect the process and content of changes. Based on this, the purpose of this article is to investigate and answer the question: What are the requirements of cultural changes through the fame of celebrities in the virtual space? The research is based on Husserl's descriptive phenomenology as well as Colaizzi's method (1978). The research population is those who are active in various fields of science, art, sports, and virtual space activism. Semi-structured and in-depth interviews were conducted with 16 people as a research sample using the criterion-dependent purposeful sampling method until the level of data saturation. The data were validated through external auditors, returning to the interviewees, and in-depth descriptions. The findings showed that the requirements of cultural changes through celebrities in the virtual space can be found at structural and content levels: in the dimensions of optimal networking, control of structural resistance, family changes, and social capital building in the form of structural requirements, and in the dimensions of cultural flow, cultural leadership and attention to social status in the form of content requirements. The results, in addition to showing the role of celebrities in cultural changes, emphasize the factors facilitating the influence of celebrity culture in the Iranian society.

Structural, value, historical and global transformations in the last 50 years in Iran have provided youths with new meanings and experiences and have posed them as an important player for understanding socio economic and political dynamics of Iranian society. Relying on large scale representative surveys conducted in the last decades and also drawing on some historical documents, the present paper aims to present an analysis of changes in contemporary values and lifestyles of Iranian youth and to draw the trends it has gone through. Policies, strategies and important currents like adopting western styles of development, social differentiation, discursive and ideological conflicts, imposed war, globalization, expansion of new information and communication technologies are amongst major backgrounds transforming the status of youth in Iran. While suggesting the impacts of global youth culture, the above changes are also entangled with and influenced by historical and local conditions. In sum, an assessment of historical value transformations simultaneously manifests elements of change and continuity.

Historical, structural and global transformations in the last 50 years in Iran have provided youths with new meanings and experiences and have posed them as important players in understanding socio economic and political dynamics of Iranian society. The current paper aims to draw a concise picture of youth culture transformations in the last half century in Iran and to explain the major trends according to a comparative analysis some national survey data on selective dimensions of values and lifestyles (reference points, national and religious identifications, leisure styles and participation values).

The conceptual framework draws on major trends and transformations that have been occurring during 1340 and 1350 {1960-1970}. This period is a time when modern and powerful youth emerges in Iran. The relative establishment of political governance, expansion of commercial ties with the west, an increase in oil revenues, increasing migrations from rural to urban areas, formation of new institutions offering cultural and welfare services to the youth, the expansion of popular culture infrastructures (shopping centers, sport centers, cinemas, parks and recreational centers, public libraries and so on), are amongst the major developments that together boosted youths positions and enabled them to get more involved in the socio-cultural currents of the society.

A systematic review of the both research literature dealing with youths’ values and lifestyles and youth periodicals in 1340 and 1350 along with an analysis of some national surveys conducted in the last four decades have been undertaken. The surveys both relate to those specifically designed for measuring youth attitudes and values (mostly by Iranian National Youth Organization/ Sport Ministry) and those designed for all adult age groups. In the case of the latter, care has been taken to take a sub samples as close to the youth samples as possible (those aged 15 to 29).

The findings rely on the trends of changes in the values and lifestyles of youth on themes and items like family and generational relationships, national-religious values, leisure values and participative values. On generational values, surveys suggest that generational contracts amongst age groups continues to be strong. These is no indication of severe tensions among generations and the relationships amongst youth and their parents instead tends toward mutual understanding and cooperation. The picture, however, is totally different when it comes to the judgements generations make of formal institutions and political officials.
On religious and national values, the comparison of data suggests that national and religious identity categories are rather exclusively defined by youth. In general, despite the relevance of religious values, the ritual dimensions of religion are less important for youth. Similarly, a growth in nationalistic and cosmopolitan values can vividly be observed from the recent surveys.  
On leisure styles and values, trends suggest a rapid expansion in (new) media consumption from the 1380 onwards. In fact, digital leisure as the major time use of Iranian youth allow them to complement and compensate for some shortages or constraints they face in real life (particularly for some under privileged groups). On the other hand, social networks have rapidly changed Iranian youths’ leisure tastes, needs and emotional experiences. In spite of some opportunities obtained, excessive reliance on the network tends to deter youth from seeking entertainments requiring more skills and creativity.
And finally on participative values, the trends amongst Iranian youth are much similar to the global trends. A decline in political trust, a sense of unpredictability towards future and a sense of exclusion negatively affect youths’ tendencies to engage into more participation.

Structural, value, historical and global transformations in the last 50 years have turned youth from a marginal and problematic category into a strategic, sensitive and crucial phenomenon in Iran. While suggesting the impacts of global youth cultures, the above changes are also entangled with and influenced by historical and local conditions. Diversities in choices, opportunities, interpretations and representations have provided youth with exceptional opportunities for crossing youth cultural boundaries and choosing personal styles. Fluidity and diversity in the choices and fields of action have potentially created diverse venues of practicing youth. However, cultural values in Iranian society continue to be dominated by structural forces and conditions.

These days, unlike the past, the celebration of weddings in major cities has become less participatory, and various stages of it are mostly entrusted to commercial institutions from start to the end. These conditions indicate that in today's society, an industry called the wedding industry is emerging, and weddings are increasingly becoming commercialized. The aim of this article is to understand the characteristics of this emerging industry in the city of Hamedan and study its various aspects. Regarding the wedding industry, there are various theories, research, and perspectives that generally emphasize the women’s agency, consumerism, and the commodification of the capitalist system. These perspectives are reviewed in the article. This article utilizes a qualitative research method, and its data is collected through semi-structured in-depth interviews with 16 individuals working in the wedding industry in the city of Hamedan. The fundamental concepts of the interviews are then extracted using thematic analysis technique, and the analyses are finally structured based on nine core themes. The results of this research indicate that the expansion of the wedding industry, with its prominent feature of "commercialization," encompasses "feminine subjectivity" and reinforces the culture of "individualism" and "commodification," leading to the weakening of local wedding ceremonies.

The wedding industry is a complex combination of commercial and cultural activities, goods, and services, fundamentally reflecting the cultural attitude towards marriage ceremonies in a consumer society. Modern wedding celebrations, as a standardized and prevalent pattern, have been normalized in many societies and appear natural. Over time, this industry has diversified and evolved to the extent that it has now created a significant consumer market for wedding ceremonies. Wedding celebrations in the city of Hamedan have gradually come under the influence of this consumer market. The central objective of this article is to understand and analyze the elements of the wedding industry in this city. Accordingly, the research questions are:1) What characteristics and features do workers in the wedding industry in Hamedan attribute to this industry?
2) What social and cultural mechanisms does the commercialization trend of wedding celebrations in Hamedan encompass, and which social trends is it potentially susceptible to?

Commercial wedding celebrations have been examined by various researchers from various perspectives, and this article focuses on their concepts and approaches. In summarizing the theoretical literature, the review of these studies reveals that in Western studies on wedding celebrations, concepts of "consumerism" and "individual choice" are frequently emphasized, and this consumer culture is primarily directed towards women in the first place. Additionally, non-Western researchers in their studies have delved into the discussion of imitation and harmony with global wedding patterns and focused on the cultural and social mechanisms of this industry in non-Western societies.

This article employs a qualitative methodology, utilizing narrative interviews. Researchers conducted semi-structured in-depth interviews with 16 individuals in the wedding industry, focusing on their lived experiences to identify the characteristics and capabilities of the wedding industry in Hamedan. The choice of interviewing individuals in the wedding industry was driven by their deep connection to the industry and their profound understanding of the governing mechanisms in this field. The research field was Hamedan, and the sampling method was purposeful and chain-referral. Interviews continued until the data started to repeat. To ensure not to lose information and narratives and with the participants' consent, the interviews were recorded and transcribed after the interviews. Each interview lasted between 15 to 60 minutes. Furthermore, data analysis in this article follows the thematic analysis method, considering the individual as the unit of observation and analysis, with a focus on fine-grained levels of analysis.

In this article, the focus is on the study of Hamedan, one of the western cities of Iran. Similar to many geographical regions in Iran, this city has been influenced by the expanding wedding industry, leading to transformations in local wedding ceremonies. Hamedan is a relatively large city with a socio-cultural structure that combines both modern and traditional elements. Additionally, globalization and the culture of global capital consumption have spread in this city, transforming its market and business environment.
In this article, narratives from 16 individuals working in the wedding industry in Hamedan were explored to understand the characteristics of this industry. Participants identified 9 features based on their lived experiences in the business environment of Hamedan. These features include "Significant and Inevitable Celebration", "Transformation of Collective-Collaborative Rituals", "Commercial and Commodity Complex", "Feminine Consumerism", "Subjectivity, Selectivity, and Choice," "Specialization in Commercialized Weddings", "Risk Mitigation Management", "Aesthetic Recognition of Wedding Ceremonies and Representation of the Best Text", and "Globalization and Cultural Homogenization of Wedding Celebrations".

Commercializing wedding celebrations in Hamedan provides opportunities for creating unique social and cultural interactions and poses both opportunities and threats. The wedding industry in Hamedan allows couples, especially brides, to engage in subjectivity, shaping and managing their wedding celebrations according to their desires with the help of industry professionals. The wedding celebration emerges as a social construct, where Hamedani brides assert their agency and organize their identity as the "ideal bride." This industry empowers young Hamedani women, granting them more freedom of choice and agency.
Moreover, in the past decades, Hamedan's wedding celebrations were based on simplicity, fostering collaborative teamwork and strengthening collective spirit. However, today, the commercialization of these celebrations in Hamedan, in sync with the expansion of consumer culture, reflects more prominently the role of wedding service providers in the community, ultimately imposing exorbitant costs on couples and their families. Furthermore, the commercialization of wedding celebrations in the modern consumer culture of Hamedan has the potential to deepen social divides, increase social comparison, amplify relative deprivation, and ultimately intensify the sense of social inequality.

This article is derived from a doctoral thesis in cultural sociology at the University of Guilan. The authors express their gratitude to all individuals who participated in and supported this research.

The purpose of this research was to compare the role of mass and social media in cultural changes with an emphasis on belonging to the national identity of teenagers. The research method was causal-comparative. The statistical population of the research consists of all adolescents (13-17 years old) of Ardabil city, numbering 50,000, of which 380 people were selected as a sample by cluster random sampling. To collect data, a researcher-made questionnaire for the media and a standard questionnaire by Selgi et al. (2014) were used for the feeling of belonging to the national identity. Cronbach's alpha coefficient was used to estimate the form and content validity of the questionnaires from the experts' and professors' point of view, and the Cronbach's alpha coefficient was used to estimate the reliability of the questionnaires, which was higher than 0.7 for the questionnaires. Data were analyzed through t-test and multivariate analysis of variance (MANOVA) in SPSS software. The results showed that mass and social media play a different role in the feeling of belonging to the national identity and its dimensions (social, historical, cultural and political) among teenagers (P<0.01). So that the feeling of belonging to the national identity and its dimensions among the teenagers whose media consumption is of a social type is less than the teenagers who are of a collective type. 5.7% of cultural belonging, 7.7% of historical belonging, 9.7% of political belonging and 14.7% of social belonging of teenagers are explained through the difference in the effect of the type of media (collective and social). Therefore, it is concluded that the type of media plays an important role in the cultural changes of teenagers in general and the feeling of belonging to the national identity in particular.

Cultural Changes and Naming Girls in Tehran Province in 2010sIn this paper, the girls naming born in Tehran Province at the late of 2010s as a part of cultural changes in Iranian Society has been studied. The girls naming in different generation eras signifies the cultural changes among different generations. Secondary analysis has been applied to study and analyze statistic data presented by Iranian Statistic Centre, Tehran Province organization for civil registration, and data of National Survey of Cultural Goods Consumption. The studied component in this paper includes age, Mother education and rate of media consumption. Research Population includes the girls born on 2016 to 2021 and their mothers. The findings show that the age, education and media consumption of mothers are correlated to their inclination to name their children. The girls` names chosen by young and high educated mothers to name their children are different to the names chosen by previous generations.

In recent decades, the institution of the family in Iran has undergone significant changes. Such as: change in the formation of marriage and family formation, increase in marriage age, decrease in marriage rate, increase in definite celibacy, change in the circle of marriage, change in criteria for marriage and change in childbearing aƫtudes. Many experts do not consider the changes in the family institution as the result of changes in the economic situation and the institutional structure of society, but also believe that these changes stem from changes in the process of values and traditions.The theoretical basis of this research is based on ideological and aƫtude theories. According to Inglehart theory of cultural and value transformation and Ven de kaa and Lasthaeghe theory in the framework of the second population transition theory, two aspects of value and aƫtude changes in the country including individualism and family values and their impact on change in criteria and methods of marriage, aƫtude to the appropriate age for marriage and the desired number of children are considered. The required data are taken from the findings of two naƟonal family surveys (2019) and the third wave of Iranian values and aƫtudes (2015), which have been evaluated by secondary analysis. Findings showed that the rate of childbearing in Iran in the last four decades has increased from normal natural (7.1 children) to voluntary ferƟlity and below the replacement level (1.7 children) and the average age of marriage for boys and girls, has been accompanied by an increase of about 5 years. Values and aƫtudes about marriage and childbearing and the degree of individualism differed between the three generations of young, middle-aged and older. On the other hand, aƫtudes toward the desired child and the appropriate age for marriage are significantly correlated with the degree of individualism. Therefore, the effect of cultural factors on changes in marriage and childbearing in Iran can be confirmed. And more emphasis should be placed on cultural factors to revise population policies.

Following the Islamic revolution of Iran and during the last decades we have been witnessing considerable changes in the value systems and religious beliefs in different generations of urban families. The value orientation of the youth generation could show a landscape of our future society so we tried to investigate this issue. We used the mixed method, interview & questionnaire techniques. Using the purposive method we chose 40 families. The findings show that there are apparent distinctions between the religiousness of the first and second generation. Moreover our findings indicate the behavioral (ritual) aspect of religiousness has been changed far more than the other aspects and overall the religiousness of the first generation has been higher than the second one. The distinction has also had correlation with sex namely among women were more than men. Both generations criticized going away from the initial values of Islamic Revolution and call returning in them but the second generation took more reflexive and critical approach in this regard. Regarding the approach to the political system, both generations had low trust to the governance but the trust of the second generation was lower.

The main purpose of this study was to determine the correlation between social media use and cultural change in the four domains of "social capital", "religious beliefs", "individualization" and "identity". Besides, it was attempted to determine the direction of cultural changes according to Inglehart's Model on Materialistic and Post-Materialistic Values. In this study, library study and survey method were used. The findings of this study showed that respondents' social capital was at an average level and those who used social networks were characterized with lower social capital. In the case of 'individualization', which directs the individuals toward collective action and shared goals such as protecting the environment or creating humanitarian societies, it was found that increased level of using social networks led to boosted individualization. With regard to "identity", the findings also showed that increased use of social networks led to more desire for transparency in users. The results also showed that there was no significant relationship between the two variables of "religious beliefs in social networks" and "social media use". The findings of the research on "interested values in social networks" showed that users were more inclined to the Post-Materialistic values stated in the Inglehart's Model. This finding was in line with the results of research conducted in other countries and there was no distinction between Iranian users and foreigner users regarding values in cyberspace.

The main purpose of the study was to investigate the effect of social networks on cultural changes and orientations according to Inglehart's Theory. Accordingly, the research sought to answer the question: Did social networks move the cultural orientations toward Ingelhart's Materialistic values or towards Post-Materialistic values? In the present study, the mixed method (content analysis and survey) was used. In the survey section, students' attitudes towards Inglehart’s Materialistic and Post-Materialistic values were measured in social networks (in 2019). Regarding the content analysis section, the content of social networks in 2019 was measured against Materialistic and Post-Materialistic values considered by Inglehart. Survey results on "user-focused values on social media" showed that 53% of students paid attention to Post-Materialistic values. The content analysis findings also showed that about 54% of the messages generated on the three social networks of Twitter, Telegram and Instagram had Post-Materialistic value. The composition of the research results showed that the content of cyberspace was in line with students' attitudes and most attention was paid to Post-Materialistic values. These findings are consistent with Inglehart's theories and show that the country's cultural course coincides with changes in global culture.

Most scholars have recognized political upheavals as the consequence of cultural changes. In fact, the basis of most legitimacy crises in political systems lies in the value system of the society. The major question relates to the nature of these changes. In other words one should explore the proportion of political and cultural changes in relation to each other and then to estimate the ensuing social changes. This article has employed a library study to examine Imam Sadiq's contemporary political conditions and his endeavors to make changes in the existing cultural situation with its role in shaking the foundations of Mansoor Davaniqi's political legitimacy. We also see how Imam Sadiq (pbuh) became the center of attention through setting out to transform the public's view of Imamah and invigorate shia jurisprudence and then we witness their effects on the social conditions of the time in regard to Mansoor's legitimacy. This comparative study can assist us in obtaining a clearer picture of how cultural and political changes are interlinked.

The increasing expansion of tertiary education has led to women’s presence at the universities and has increased women’s awareness about their legal rights. Further, the experience of tertiary education and the university atmosphere can have substantial effects on individuals’ identity. Theoretically, this study is based on an anthropological approach. The results of this study indicate that tertiary education has these consequences for women: achieving and enhancing the non-traditional skills and approaches and modern values, combining traditional and modern gender roles. This leads to develop a new form of identity combined with individualism which provides the potential for changes in both individual and social lifestyle. In such a context, university plays a key role for identity change.

All over the world, the market is a key concept which influences both everyday life events and political discourses. The market is considered to be a very complex social and economic phenomenon which can also be studied sociologically. Hence, the present study aimed to investigate the sociology of the market and the impact of social, cultural and economic changes on business functions in the recent three decades of 1360 – 1380 in Qaesarea bazzar in Isfahan. The research population consisted of the businessmen of Qaesarea bazzar in Isfahan and the other markets connected to it. 384 individuals were selected as the sample. The data were collected using questionnaires, historical documents and interviews. The results indicated that social changes have had a positive effect on cultural functions (Z=21/924) and on political functions (Z=81/026). Also, Cultural changes have a positive effect on economic functions (Z=2/149) and on social functions (Z=31/832), and on cultural functions (Z=12/792). Economic changes have a positive impact on economic functions (Z=68/07) and on social functions (Z=6/058).

Culture as a set of beliefs, habits of thought on the origin of human societies that create consistency and dynamics of indicate history and society; the identity of the inhabitants of a country can be fitted, on the passing of time and relying on the relationship between human beings and education, constantly undergoing transformation. In the meantime the cultural beliefs of the rural population due to having limited contact with other communities as well as being a ruler, during their life history tradition less change. Research ahead with an approach applied to the review and assessment of the effects of the Cultural Institute of Beytolahzan Quran, cultural changes a bit in Fahlyan rural district of rural women fitted mamasani County functions. Descriptive analytical research methods and data collection tools and interview preparation questionnaire forklift can be fitted. The statistical population consists of 440 persons from rural women, which between them total 120 persons as specified in the sample size. In order to analyze the findings of the research, the beginning of the questionnaire were encrypted, then lift the encrypted data to spss software, data transfer software. For the assessment of single samples T-test questions and to test the hypothesis of lift of Pearson has been used. The results of the research suggest that it is fitted a bit more in the field of Beytolahzan, Institute of education and training has been successful, so children of which more than 90 per cent of women. Also in the context of the Quran classes for reading, discussion, and also hold the pilgrimage have up 80% satisfaction of rural women. Finally, a significant relationship between the correlation coefficient with 0/985 classes and meetings organized by the cultural institution of the people a bit of beytalahzan and make a change in society's cultural values, beliefs, and relative rural women view.and change in relative beliefs and cultural values rural women society.

Information technology and its consequent virtual space are opening up a new sphere in psychological، sociological and cultural studies associated with the mutual effect of technology، culture and human beings in general، and the interaction of cyberspace and culture، identity and human relationships. Recent studies in this field should be examined at least to realize whether the psychological and social outcomes and the pathology of virtual spaces are the result of the overflow of problems and issues of society and the real space into virtual space، and to decide if the challenges and the social problems in question are due to the development and growth of electronic media and virtual space? While describing and explaining the effect of culture، society and their consequent traditions on virtual spaces، relationships and their content، and examining the effect of virtual space on culture، social actions، identity، attitudes and individual and collective behavior، the present article stresses that considering the short history and the little experience of the interaction between human and information technology and virtual space، it seems too soon to speak decisively about the outcomes of information technology and virtual spaces. Therefore، two principles are suggested to be established in cultural and social research on cyberspace. First، in the study of virtual space، priorities should be identified correctly and one should not merely focus on the problems resulting from information and communication technology instead of dealing with fundamental issues. Second، both in the theoretical and the methodological aspects of studies on virtual space، in different social and cultural spheres، one cannot rely merely on traditional theories and method، and new methods، in terms of theory، methodology and tools، should be applied.

Treatment of contemporary Centralized governments with nomads is not based on the developmental perspective but mainly on political one.The changes in tribal community of Iran within the recent decades caused settlement and permutation of these communities, cultural changes; cultural transposition, cultural conflicts and the elimination of subcultures by settled nomads are sensible and obvious. Issues such as abandonment of ancient culture,for getting of cultural traditions and cultural effects, and replacing of the culture of sedentary people are among main effect of settlement of nomads. This paper aims to examine the cultural reflections of settled Nomads in Kohgilouyeh and Boyerahmad Province and variations of these nomads before and after the settlement in Pakūh, Mansūrābād and Kalāghneshīn in Kohgilouyeh and Boyerahmad Province. The method of research applied in this study is based on the descriptive-analytical methods that examine the dimensions of language and literature, art, media, religion and customs and tribal and kinship system. Statistical society shows that Nomads settled down in three villages of Kalāghneshīn, Pakūh, Mansūrābād. Sample society includes 80 households.Based on the findings of this study, the settled Nomads have changed their values and cultural beliefs and of the inhabitants of the said places.Despite therelative improvement in access and the use ofcultural factors - especially the media -many of the past values, beliefs and cultural aspects have been abandoned and replaced due to sedentary living, with urban and rural cultures. Nomads who settle down near the villages or urban centers, have access to more cultural services and in result their own culture is forgotten and replaced by new ones, these cultural changes are prominent among these nomads. Considering the fact that these cultural, traditional and beliefs change among nomad’s communities, it is necessary to pay special attention to these communities in order to maintain and strengthen of cultures and subcultures and revival of traditional culture in these areas.

Throughout the history the religious gatherings have taken various forms as a center for achieving and manifesting the ritual aspect of religion in connection with cultural, social, and economical background of the believer society. This paper is aimed to indicate the manifestation of Iran socio-cultural changes that had occurred until the late 1980s in the women's ritual rites in Tehran, according to the type of gatherings. This is done based on functionalist theories and by using the documentary method, field study, direct observation, and semi-structured interview. The findings show that in addition to the traditional and conventional forms of women's threnodies that have been commonly held since Qajar era in a very simple way and in eulogist/speaker structure by giving a very emotional speech full of advice, preaches, and un-translated prayer for the old local illiterate or low-literate audience, two other forms of " popular" and "cognition-oriented" gatherings have got prevailing among the modern urban cultured women since 1970s.The popular gatherings are held in a very luxurious and glamorized way and in eulogist/musician structure. As for the content, it is very informal and understandable for all, which is addressed to usually younger, unemployed audience with various social status and average education. In contrast, cognition-oriented" gatherings are held in a splendid luxurious style with more formalities, with eulogist/speaker and eulogist/ speaker/ musician structures. The content is more rational, argumentative, and cognitive. The audience is young and highly educated from high social class and professions. The findings manifest the women's new and various cultural demands in connection with the cultural context of society.

Examination of feature films before and after Khordad the second of year 1997 shows that the content of most movies made after this date is in relation to women subjects. The question that raises here is that considering the difference between cultural politics in the two periods, how representation of women would be different in respect to their contents and subjects. Theoretical framework of this article is the reflection theory in sociology of art. This theory is based on considering art as a mirror, which reflects social characteristics of a given society. The method is documentary using the technique of quantitative content analysis. Our hypothesis is that “there is a meaningful difference between representation of women in two periods before and after Khordad the second”.