فصلنامه جامعه پژوهی فرهنگی
سال یازدهم شماره 4 (زمستان 1399)

In sociological analysis, Consumer activities are the source of modern identity structure and reference to values and attitudes. Accordingly, The concept of "cultural consumption" is a powerful tool for analyzing patterns and defining the boundaries of similarity and differentiation between different social groups.This paper tries to provide a comprehensive operational definition for the concept of cultural consumption and identifies the dominant patterns of consumption of the younger generation. This study was performed using a survey method and completed 531 questionnaires from youth (15 to 30 years). In this study, cultural consumption patterns were measured in two parts: consumption of products produced in the cultural system and participation in activities defined in the cultural system. The results of the study showed that the consumption of modern cultural products is the dominant pattern of youth consumption. The consumption of written cultural products and participation in cultural entertainment activities complement the dominant pattern of youth consumption culture. The results of the research also highlight the need to avoid reducing the pattern of youth consumption to a particular species, in other words, the necessity of the typology of patterns of consumption. Based on the typology, three ideal types (pattern) were identified for the cultural consumption of the younger generation.

The purpose of this study is to design a model for attracting donors in sports with a data theory approach. The research method is qualitative and exploratory. The statistical population included experts, elites who were involved in charitable organizations, and experts from the Ministry of Sports and federations. Sampling method was used as non-probability sampling, with purposeful selection and with maximum variability or heterogeneity. The sample size in this study was 16 people and the open interview measurement tool was analyzed based on three stages of open coding, axial and selective. Based on data analysis, 171 basic concepts (open source), 37 core code and 13 selective code were identified. The results obtained from the analysis of qualitative interviews showed that causal factors from 4 main categories, 9 sub-categories and 39 primary codes, underlying factors from 3 main categories, 7 sub-categories and 37 primary codes, intervening factors from 2 categories Main, 5 subcategories and 24 primary codes Also, the strategies consist of 4 main categories, 9 subcategories and 51 primary codes and finally the consequences of 2 main categories, 4 subcategories and 11 primary codes.

This paper aims to clarify the relationships between religion, consumption and everyday life. In doing so and relying on new social science theories and key relevant scholars we have identified the interconnections between these concepts and have evaluated their importance in contemporary world from different points of views. Drawing on a plural and multidimensional approach, the joint cause and preoccupation of religion and consumption to create a meaningful life has been discussed. we suggest that the modern life subject has been rather represented as an entity capable of constructing this/her own identity. Religion and consumption as manifested in the forms of religiosity and consumerism forces seek to enjoy the exclusive rights to interpret and make meaning of everyday life and thereby to provide identity for a metropolitan subject.  The paper ends reviewing plural, complex and ambiguous and irreducible dimensions of the relationship religion and consumption pose in everyday urban life.

The term “Politics of the Subject” coined by Robert Fraisse and theorized by Alain Touraine denotes some transformations in cognitive or paradigm episteme and gives birth to a new representation of the political. Mentioned transformation is an outcome of new stage of modernity that is late modernity, central attribute of which is “reflexivity” and its central conflict is “recognition”. In today’s world, individualization in experiencing is associated with a new articulation of “society” which has transmuted the deepest layers of public life. Moreover, in the middle layer i.e. in the civil society social movements are being cultural in their nature and their appearance come along with the claims of cultural rights and emphasis on self-identity and self-assertion. At last and in the outer layer i.e. policy-making se see some transformations leading to the politics of subject. In this circumstance, the subject comes to the heart of politics and the “emancipatory politics” gives way to “life politics”. Also the phenomenon of globalization has mandated new understanding of modernity and necessitated the transition to politics of the subject. At the end, Iran situation in this global transition has been delineated and its fundamentals have been explained.

This article is about how Iranian male’s emotion demonstrates through the process of the Iranian revolution of 1979. Sociology of emotions in conjunction with the paradigm of visual cultural studies makes possible the analysis of documentary photos of the revolution of 1979 with the focus on the males’ emotion in that period of time. For this, 200 documentary photos of the revolution were selected and reduced to 82 photos to analyze them. Studying the photos is based on visual thematic analysis that categorizes similar situations and makes analytic categories. As a result, revolutionary men from different political spectrums in an emotional link with each other made a revolutionary super-body on the contrary of the Shah’s army man. The encountering of the two camps of revolutionary men and Shah’s men resulted in emotional positions like violence, rebellion, love, hatred.

This study was conducted to compile the impact of ethnicity on the civic development of the citizens of Bushehr province. The components of the independent variable are ethnic preference, ethnic orientation and ethnicity, and the variables of the dependent variable in this study are "social participation", "social tolerance", "legalism", "citizenship behavior" and "partisanship". "Orientalism" has been measured. The research is applied in terms of purpose and descriptive-survey analysis. The statistical population of the study is all citizens of Bushehr province. According to the 2016 census, their number is estimated at 1163400 people. The sample size of the study was 384 using Cochran's formula. Also, a researcher-made questionnaire was administered using multi-stage and random cluster sampling method. Findings show that the effect of ethnicity variable on civic development of citizens of Bushehr province is significant and is 37.4%. In other words, 37% of the changes in civic development are explained by the variable of ethnicity and the other 63% are related to other variables - which have not been studied in the study. On the other hand, the effect of the independent variable on social participation and social tolerance was equal to 36.9 and 28.8% and on legalism in the study population was equal to -8.5%. According to the survey, the effect of ethnicity on citizenship behavior was 48.7% and partisanship was 44.2%. Finally, through the GLM test to compare the average of civic development by ethnicity, it was found that the subjects with a high level of ethnicity were 43.79 units average compared to the average level of ethnicity. ; They have more (higher) civic development.

From the time of Nasser al-Din Shah onwards, we have witnessed the emergence of the discourse of nationalism and the definition of national identity based on the components of "perennialism" in Iran. One hundred years of experience show that such a definition of national identity has been detrimental to the realization of national unity and the protection of the rights of Iranians. On the other hand, today there is no single definition of national identity among thinkers and elites and serious discussions are underway in this regard. At the same time, the preservation of Iran requires a nationalism based on the sovereignty of the nation, the satisfaction and security of the rights and interests of all members of the nation. Accordingly, it is necessary to re-read and critique the definition of national identity based on the components of "perennialism". In the meantime, despite the fact that Habal al-Matin has promoted the relationship between the state and the nation in the modern sense, it defines national identity based on the components of "perennialism". The question of the present article is that according to the "modernist paradigm of nationalism", what is the critique of the national identity defined by this publication? Findings show that the definition of Iranian identity and national identity is based on the ethnic-cultural definition of the nation and has no relation with the modern nation.