نشریه مطالعات جامعه شناختی
پیاپی 47 (پاییز و زمستان 1394)

Compared with the totality of human life, Adolescence is the full of Suspension especially girls’ maturity which is very sensitive. From the end of the nineteenth century, the publicationsof feminists and anti-feminists, psychologists, anthropologists, sociologists and cultural theorists all presentedthe girls and girlhood as important actors in cultural changes.So, the main purpose of this study is to explore the construction of girlhood on TV. For this reason, three serials, “Khazra high school” (1990s), “Recalcitrancy period” (2000s) and “The Sky is not always cloudy” (2010s) were selected from three different decades to find out which narratives of girlhood are constructed and which changes emerged during the last three decades in girlhood’s narrative of serials? Using the approach of constructed representation and Greimas’ narrative analysis on the serials showed that despite all the differences among three serials, their discourses and narratives are the same, "girls at risk". In studied serials, there is an identical basic story design. By “negation of girls’ individuality”, all three serials, represent them in “home-school” duality, within a “generation approach” and “at risk” discourse. Adults represented in “ethical” discourse are like heroes who have the task of guiding girls. Girls and girlhood are depicted as challenge, ambiguity, doubt, fear and concern of adults. Girls are represented as passive objects which need adults’ care, attention and help for transition to normative adulthood.

This research has been conducted with aim of understanding effective factors in religion conversion from Islam to Christianity and is in pursuit of why and how this process happens. The research method is qualitative and applied techniques are deep interview and observation. The sample is composed of 21 cases. Although, based on availability and facility, sampling strategy is snowball method, but it is attempted they have the biggest possible variance.
The Conceptual framework or sensitive concepts of research, like: context, crisis, quest and interface, are derived from Rambo’s theory which combined and reformed many prior theories.
Research findings show that the critical condition ignites the process of religious conversion and promotes the converts to find a solution for exiting from critical condition. So, “social religion” or integration of religion with social context of converts’ life and contagion of their tension with circumstance into religion in itself, results in disability of Islam in supporting and answering to some needs of people. In addition, substantial and structural differences between Islam and Christianity (in converts’ perceptions) and the connection of them with gaps, problems or crises of their life and “exotism” or attractiveness of the different Christianity are from the other reasons for conversion. Consequently, by their conversion into the Christianity, their “integrative omission” status gets intensified and they find a “multiplied otherness”.

The culture is consisted of beliefs, values and emotions. On the one hand, cultural systems are products of variety of human beliefs and acts. On the other hand, these cultural systems constrain other beliefs and acts in several domains. Politics is one of the most important domains in which culture plays a determinative role. Durable influences of cultural factors on political positions and orientations can be studied in the framework of the concept of political culture. It is tried in this article to investigate the political culture of "traditional ulama" as an independent political stream. There are a few works that consider this political stream independently and in most of the cases, positions of this stream are considered in relation to Sheykh Fazlolah Nouri’s advocates. The written works which belong to this stream are so scant. In this article, two booklets of this stream are scrutinized which belong to Shekh Abolhasan Najafi Marandi and Mohammadhossein Tabrizi, intellectual elites of the stream. The conceptual framework which is used in this investigation is based on a pattern synthetized of Gabriel Almond and Bingham Powell’s work. Other works which some parts of their consequences are incorporated in this pattern are Lucian Pye, Ronald Inglehart and Christian Welzel’s works. The method used in this research is thematic content analysis which integrates the qualitative considerations along quantitative. Open and axial coding technics are applied in different levels of investigation. The results shows that similar pattern of political culture is dominant on both considered booklets. It is followed that value foundation of both intellectuals is “authoritarian”; in terms of political and cultural capacities, they are “monopolistic”; and the item of their political position is “protesting”.

In this article, two pieces of similar studies on Iranian playwrights which were conducted in 20 years interval are compared. The aim of this comparison is first, to see what are the characteristics of Iranian playwrights and second, to see if any change is discernible during the period of study which is 20 years. This article should be considered in the field of sociology of cinema as a branch of sociology of art. Theoretical framework of the study is based on Janet Wolff’s idea in which it is emphasized on the necessity of studying social factors and their impact on individuals becoming artists. In both pieces of research the method has been survey using the technique of questionnaire which was filled through interview. The findings show that some of playwrights’ characteristics have been stable during the period of 20 years. These include birthplace, economic status, level of income, socio-economic strata, discipline of study and fathers’ occupation. Some of playwrights’ characteristics have been changed during the period of study. These include increase in the ratio of women writers, increase in academic degrees of writers, decrease in the ratio of married writers, decrease in those living in rental houses, increase in age medium, mean and other characteristics which are discussed in the article.

Studying family changes in Iran contributes to not only understanding the changing state of family, but also helps us pinpoint the issues, needs and current and future problems; it also provides social policy-makers with a clear picture of this situation as well. By using documentary analysis technique, the theoretical approaches to family and conducted researches are studied. In addition, the main aspects of family transformation in Iran are identified and some indexes are proposed for its assessment. Theoretically and based on empirical studies, changes in family can be dealt with at two levels: first, the state of the family and its inner changes in terms of structure and function; second, the state of family as an institution in connection with other social institutions. Thus, the indexes are developed with regard to structure, function and the systemic relations of family. The transformation of family structure is considered as result of changes in the structure of the population, marriage and divorce, class mobility, power hierarchy and gender-based changes in the family. Changes in family function is connected with changes in the economic features, division of labor, emotional quality, family relations, health, family-orientedness, normative functions and value evolutions. Changes in the systemic relations of family are associated with the state of family in inter-institutional relations with official and unofficial institutions. Among the institutions dealt with in the present study are education, media, state, and non-governmental and governmental organizations.

Niavaran School is a name which has been ascribed to a coherent group of economists advocating Free Market Economy. In first two decades following the Islamic revolution of Iran, this group of economists joined Plan and Budget Organization and took responsibility to write the first three development plans. They prescribed privatization and structural reform policies which have been the origin of many social issues and changes after the revolution. By the beginning of the eleventh government, they came back to policy-making arena and, in addition to intervening in government’s daily economic policies, took the responsibility of writing the sixth development plan.This paper aims to investigate the history of educational institutions which were established by this group to reinforce the discourse of free market economy in Iranian academic and political spheres. For this purpose, it studies documents and interviews with prominent figures of Niavaran School regarding the formation of academic majors. So, it seeks to provide an overview of how educational institutions of this school were established and raised three generations of pro-liberalization experts in management and economics. It finally sheds light on conditions of the formation of these institutions by looking at sources, facilities and relations with politicians at power which founders took benefit of and also methods of selecting specific students.

We can talk about the concepts of risk and risk control only if a collective force and consciousness recognize them and pose then needed conditions for their management and find some solutions to halter them. Childhood dependent to its important status in life cycle has its own risks. Cognition, control and presenting mechanisms for confronting with risks of childhood have always been a concern for politicians and policy-makers. The main purpose of this essay is to determine, since when in Iran, factors and situations which threaten children considered as child risks? How these risks get categorized? Which social policies have been legislated to address this issue heretofore? This study scrutinizes the processes of engagement with child risks in Iran based on documental and historical analysis. Based on historical evidents, recognition and control of child risks can be referred into the time of Amir Kabir. Generally there are two types of risks that threat children: basic-capable and secondary risks. Thefirst category is prior to the second one. The time of Amir Kabir’s chancery was a turning point in noting and verifying this issue; the time which disasters and calamities weren’t attributed to the God and religious life anymore and were perceived as natural phenomena and facts that can be predicted and therefore managed and more importantly can be planned for in a systematic way. The risks of this period can be categorized under the basic-capable type. The control of this type of risks has its own mechanisms. Noticing and regarding this kind of risks was continued till Pahlavi course and after it in Islamic revolution and forth with a relational fluctuations; in 1993 and with establishment of the protection of child's rights association and their efforts, a new approach on the issue were raised and in 2002 secondary risks were noticed and put under the government's agenda.

Woman” and “Gender justice” categories, depending on the related discourse field, have been taken different meanings and identities. Each given discourse gives its desirable meaning to these categories. This paper tries to answer this question; “what kind of approach do the post-revolutionary states basically have towards gender justice issue?”
In post-revolutionary era, we can talk about different gender justice discourses but all of them can be interpreted under comprehensive discourse of Islamic revolution. With regard to this matter, the paper scrutinizes the changes in different discourse approaches regarding “woman” and “gender justice” categories. The discourse perspective into concepts, for example discourse analysis method of “LacLou and Chantal mouffe” in which different components gain meaning just in articulation around central sign, is an approach which can clarify the relations of “Woman” and “Gender Justice” inside different discourse orders.
Findings of discourse analysis on five economic, social and cultural development plans of the Islamic republic of Iran represent the approaches of reconstructing, reformist and conservative equitable state to the category of gender justice. It shows that the floating sign, i.e. “Social justice” with regard to macro discourse of Islamic revolution, in the framework of central sign that is “gender justice” is closed and in articulation of this discourse through above mentioned central sign, meaning system is consisted of main concepts as “women capability”, “women employment” , “Hijab and chastity” and “women security” .

This article scrutinizes the ideology of Daish and historical-sociological reasons of inclination to it. The research method is documental study and text analysis. So, the texts of eleven magazines of Daish’s online (DABIQ) are analyzed and have been tried to extract the ideology of Daish. Then, in the theoretical framework of millenarianism and by using basic concepts and ideology of Daish, the historical and sociological origins of inclination to this terroristic group are studied. Among basic concepts of ideology of Daish, are Hejira, Jihād, Da’wah, Islamic khilāfah (caliphate, succession), Bay’āt (allegiance), Shahādah (martyr), Imāmah and Akhar Alzaman (End of the World). By using these concepts, the commanders of Daish invite their followers to emigrate from their lands and attend in Jihād for establishment of the Islamic government. They describe and pretend a bright future for oppressed people of the world and by abusing their thirst to savior and millenarianism attract them to Daish. It should be noted thatDaish is along Islamic fundamentalism and Salafism.

In one hand, Weber, in the Protestant Ethics, has understood that religious ideas influence profits, and on the other hand, in his comparative sociology of religion, he has acknowledged a reverse causal relationship in economical ethics of other religions throughout the world. Values which play main and primary role in the Protestant Ethics and Spirit of Capitalism, in his other articles especially his comparative studies about religion have been turned into secondary phenomena. In most of the cases in his recent works, the domain of profits has gained a primary and major role. This turn in Weber's viewpoint can be distinguished but in an implicit and indirect way. In this paper, we, by documentary method, have tried to analyze his recent articles and texts about religions and especially Islam, to answer the following questions: Whether religious domain is still a main variable for him or not? To what extent his recent explanations can be considered as materialistic? Is Weber's explanation about Islam a materialistic one?
Results of this research has demonstrated that all of his important presumptions, mentioned in his first paper entitled "The Protestant Ethics and Spirit of Capitalism" and brought him a global fame and motivated him for comparative studies, were not consistent with his following comparative works. In fact, research on the economic ethics of different religions throughout the world provided him information which was against those gathered by him during almost his first period of life.