نشریه جامعه شناسی فرهنگ و هنر
سال دوم شماره 4 (زمستان 1399)

The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations. The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations. The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations. The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations.

Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly.

 Nationalist ideas and economic-spatial inequalities have always sought to reveal aspects of the frontier world; But they do not consider this kind of "openness" to be the borderline world of independent existence and express it in contrast to the centrist world, as a result of which these theories have not achieved the essence and meaning of being in the border world as they should. For example, the importance and meaning of borders and frontier dwellers in nationalist ideas (especially classical ideas) can be examined from two aspects. First, borders are seen as a tool and resource in nationalist thought. First, the border is a tool for determining the boundaries of a territory that is essential to the formation of national identity. In other words, in the classical theories of nationalism, one of the main components for recognizing a nation is having a common land. To be. The border is a tool through which the land of a nation is determined and that nation can claim to be a nation by invoking this land. Regarding the importance of the concept of borders and land for the formation of a nation, Ratzel believes that "the formation of any nation is the product of an emotional connection with the land." (Mir Haidar, 1381: 50) In today's world, the nation includes the idea of ​​collective unity of people in a given land. The existence of this concept is realized when the people who make up this human group recognize common elements among themselves. The second aspect of the meaning of border and frontier residents is more related to the cultural identity of frontier people. Another concern of nationalism is to have a territorially united and culturally united land, so much so that if they do not have this unified culture, they build it, that is, the process of "nationalization." In territories that embrace different cultures, governments, influenced by nationalist ideas, sought to spread a single culture throughout their territory. In fact, as Gellner puts it, "the principle of nationalism requires that the boundaries of the political unit and the ethnic unit be reconciled." In other words, since ethnicity is essentially defined in terms of a common culture, all individuals, or almost all individuals, in a political entity must have the same culture, and all individuals with the same culture must be within the same political entity. In simple terms: a culture, a country. (Gellner, 2009: 58) While these theories are important in revealing aspects of being in the world of borders, this study seeks to reveal what this world is from another aspect by considering an independent existence for the border. Considering an independent existence for the border means that a The historical background makes the openness of the border comprehensible to us, and in turn the border causes the openness of beings and the world around it, in the antique and ontological sense in a special way. In order to navigate the fundamental existence of beings, it is important to pay attention to two points in Heidegger's later works and thought. First, "Heidegger believes that the meaning of existence should not be considered absolute. "Rather, the universe must be considered historical." (Ahmadi, 1393: 37) If we want to know the essence of the existence of the border, we must obtain its historical character in order to discover the fundamental presuppositions that reveal it. This fact also indicates that the meaning of borders and frontier dwellers changes in different periods, even borders may find independent existence after formation and find different functions from their original existential goals. Second, "when things become somewhat independent as objects, they become manifest in their very essence, their very being" (Young, 1392: 91). Boundaries become "somewhat independent" after formation, and in a self-existence that is independent of us. They also manifest in such circumstances that they can influence the manifestation of other beings as well as Dasein. The method of this research is a combination of Van Mannen's documentary-analytical method and hermeneutic phenomenology. In this study, purposive sampling was used to select the research samples, which after selecting 18 sampling items, reached theoretical saturation. The data collection techniques were document study, in-depth unstructured interviews, and participatory observation and field notes. In hermeneutic phenomenology, interviews are used for a very specific purpose. First, it has lived as a tool for searching for and collecting narratives of experiences. Second, it is the tool by which conversational relationships are formed with the respondent about the meanings of experience. This may be achieved by reflecting responsibly on the subject under study (Van Manen, 1984). Interviews also allow respondents to talk about their stories in their own words. Vanmanen believes that in a hermeneutic phenomenological research we can choose three approaches to reveal or separate the thematic dimensions of a phenomenon: 1- Holistic approach 2- Selective or highlighting approach 3- Partial or line-by-line approach, In the holistic approach, the text is considered as a whole, and the question arises as to what phrase can express the meaning of this text, and then we try to understand the meanings of the text using the formulation of such a phrase. Let's express. In the selective reading approach, the goal is to find themes that fulfill the description of the phenomenon. In the partial reading approach, we examine each single proposition or set of sentences and the question arises as to what each of these sentences or sets of sentences express about the phenomenon (van manen, 1990: 93). In this research, two holistic and selective approaches have been used to reveal the structure of the main meanings of the experience of the people of the border region. The findings of this study indicate that the idea of ​​"building" the nation provided the conditions for the openness of the borders, but the borders, after being formed, in their turn affected the way the beings of the world around them became open. Boundaries cause the world around them to become apparent, not in its essence and nature, but in a different way. "Instability", "insecurity", "panic" are the existential structures of the beings of the border world. Just as borders reveal the world around them in a special way, they also affect the "design" of frontier dwellers, revealing frontier dwellers as "anxious and uninhabitable" peoples.

This paper intended to investigate how women's identity is represented in Laki's proverbs. Theoretical framework of the paper is based on Stuart Hall, Jenkins, Giddens and Castells' notion on identity. The methodology of this study is a qualitative content analysis. Data was collected through documentation and interview. Data were analyzed based on the categorization technique. At the first level of analysis, we can refer to the representation of a woman as a being with the negative identity attributes, including instrumentality, irrational, immoral, and dependence, and positive identity attributes, such as wise, respectable, and pillar of the house. On the second level, findings indicated that the identity with which Lak's women have been represented partly differ from that of the dominant culture represents on the women's identity. In other words, the categories obtained to represent women are not similar in Laki's proverbs. This represented image can be categorized into three categories of Dot (daughter), Da (mother), and Daya (old woman). Among from these three groups, the identity of the mother age group was represented more positive than that of the two other groups, and the old woman's identity was represented more negative than the rest.

The family is usually formed by marriage. Among all social rituals, marriage is very important to meet the emotional and security needs of individuals, and communication with the spouse is a central aspect of emotional and social life (Afra, 2010). Marriage can also be structurally divided into monogamy and polygamy, which have different positions in different societies (Aref Nazari & Mazaheri, 2005). Although monogamy has always been the most common and desirable style of matrimony (Javid, 2010), but polygamy has been common in some societies. The term polygamy does not etymologically refer to the diversity of spouse, but its historical use has always been in the sense of a man marrying more than one wife (Ramazan Nargesi, 2005). In the present research, the term. Islam is not the originator of this phenomenon, but these are the reality and social phenomenon that have linked Islam with polygamy (Shariati, 1981, p 526). In Iran, since the existing laws are in accordance with Islamic standards, this phenomenon has been considered permissible and conditions have been met for it (Zainali, 2008). Although polygamy is not the dominant structure of the family system in Iran, polygamy significantly increased in the country is 1986 due to the critical situation caused by the Iran- Iraq war. Polygamy is very high in some parts of the country such as Sanandaj, North Khorasan, West Azerbaijan, Lamerd, Kahnooj, Bushehr, Khuzestan and Zahedan (Sheikhi & Mohammadi, 2008). In some parts of Iran, especially nomadic and rural communities, due to the influence of custom and social ethics, polygamy phenomenon is considered as a part of the custom and social norms of those communities. In these societies, polygamy phenomenon is a sign of the social status and dignity of men (Rafiei, 2010). Second wives are often identified as looters of feelings and affection in family relationships of the first cohabitation (Taqipour, 2008). However, it should be noted that these women enter into this marriage for reasons that can be common or different for everyone, and their rights should not be ignored. Protecting the family from pollution to chaos and moral degeneration is one of the duties of the Islamic State (Sharif Qoreishi, 2003, p 10). This phenomenon is not considered a problem in Iran due to the Islamic nature of this country, and for this reason, little research has been done in this regard and this issue has not been addressed in detail. As mentioned, the negative effects of this phenomenon on women, children and even men in the family prevent the realization of peace and stability in family relationship and, consequently, by harming the family as an essential element, a healthy and progressive society cannot be expected. The present study seeks to retrieve the reasons for polygamy in the semantic system of the second wife. There is usually a negative view of women who become second wife in society, and this is because everyone believes that they are destroying the warm circle of family by their entering. But they never ask themselves why a women is willing to put herself in this position of accusation, which brings problems for her. In general, the purpose of present research is to discover the problem of polygamy in the semantic system of the second wife and to create a grounded theory in this regard. To achieve this goal, qualitative research method and grounded theory strategy are used. Partial purpose of the research: Understanding the factors that make the second wife accepts this type of marriage. The method of present research is qualitative. Grounded theory method was used to analyze data and present the final theory. The data collection technique in the research was in- depth interview. The participants included 23 women who were second wives and lived in Malekshahi city of Ilam province. In the grounded theory approach, which is the selected strategy of this research to achieve its goal, two types of theoretical and purposeful samplings were used. Grounded theory includes three basic steps of open coding, axial coding and selective coding. Of course, the methodological steps of grounded theory are not necessarily sequential, but are based on simultaneous analysis (Kalaki, 2011). Samples of the research were selected from married women in polygamous families in Malekshahi city. Being the second wife and being alive of both wives were the conditions for choosing these people. Based on the conducted analyses, 6 concepts were obtained in the open coding stage, 3 categories were obtained by studying the relationship between the concepts, and finally a core category was obtained. Given that qualitative research is a type of methodology that is based on human interactions and communication, the observance of ethical principles and considerations in qualitative research is of particular importance compared to quantitative research. This arises from the intrinsic feature of qualitative research, which requires close and long- term personal contact with the research field and in- depth interview with the studied subjects and participatory observation (Hariri, 2006, p 29). In the present research, ethical considerations have been observed in relation to the participants. The interviews were conducted by stating the goals and nature of the research for the participants and assuring them about the confidentiality of what they note in the interviews. Confidentiality of the profile of the research participants is also another ethical consideration that needs to be observed (Christian, 2003, p 218). An attempt had been made to keep these people unknown using aliases in the research. The results of research included 6 concepts (being old, coercion, widowhood, destiny, financial poverty and being interested in the man) . Based on these concepts, we achieved three main categories (social contexts, sociability and cultural stereotypes). Finally, patriarchy was identified as the core category. In the patriarchal model, the relationship of power is vertical and the important and fundamental decisions of the family are made by the man. In this model, women have a marginal role and their opinion, even if it is considered important, is only affirmative and not decisive. In a patriarchal system, men have social, political and economic dominance over women, and women in such a system are considered purely sexual beings who must meet the needs of men. Socialization is considered as one of the strengthening levers of this system. A strong lever that well internalizes all its commands and desires in a way that makes them look completely natural. Despite the dominance of patriarchal culture’s values and patterns in Iranian society, especially the family institution, transformations have been made in the dominance of patriarchal ideology due to the confrontation of Iranian society with modernity and the impact of the social and cultural structure of society from the created space. Modernity, especially its cultural forms, has provided opportunities and abilities for women to confront traditional values and present new cultural patterns through which they can protest against the masculine definition of existence. Women’s advocacy associations, non- governmental organizations and at the macro level, the emergence of feminist movements are the achievement of modern discourse that have been organized in response to patriarchal structures (Yazdkhasti & Shiri, 2008).

Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals). Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals). Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals). Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals). Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).