نشریه جامعه شناسی فرهنگ و هنر
سال سوم شماره 1 (بهار 1400)

Whether we accept the idea of evolution or relate it to the realm of raw human imagination, human life is going through stages. This means that the unstoppable change of human social life. Cultural changes, due to their gradual nature, become apparent over several generations. Cultural attitudes, attitudes, beliefs, and practices can be changed in relation to lifestyle changes. Especially in a society where the change from a traditional lifestyle to a modern lifestyle has become an all-encompassing social process. Among the people and residents of the South Zagros region and in the cities of Izeh, Baghmalek and Ramhormoz, due to the expansion of modern identity and lifestyle changes, many of the rituals related to the traditional way of life have faded or disappeared and replaced by new elements. Related to the new era has been established. One of the most important areas that can be seen and observed as a symbol of change is the "ritual of mourning and Gagerive". In the present study, which has been done by ethnographic method, the most important changes that have occurred in this field have been investigated. Data collection techniques in this study are participatory observation and interview. The findings show that mourning in the form of Gagerive and Sad anthem does not have the previous function among the people of these two tribes and its importance has decreased through generational transition. Mourning no longer plays a role in its dual function of making distinctions / creating solidarity through glorious ceremonies and reciting the names of the tribes, the deceased and the survivors. And can not increase social solidarity through internal coercion and compensation mechanism. Thus, mourning is in the form of Gagerive and media, which can not bear the burden of reproducing social life as in the past. Whether we accept the idea of evolution or relate it to the realm of raw human imagination, human life is going through stages. This means that the unstoppable change of human social life. Cultural changes, due to their gradual nature, become apparent over several generations. Cultural attitudes, attitudes, beliefs, and practices can be changed in relation to lifestyle changes. Especially in a society where the change from a traditional lifestyle to a modern lifestyle has become an all-encompassing social process. Among the people and residents of the South Zagros region and in the cities of Izeh, Baghmalek and Ramhormoz, due to the expansion of modern identity and lifestyle changes, many of the rituals related to the traditional way of life have faded or disappeared and replaced by new elements. Related to the new era has been established. One of the most important areas that can be seen and observed as a symbol of change is the "ritual of mourning and Gagerive". In the present study, which has been done by ethnographic method, the most important changes that have occurred in this field have been investigated. Data collection techniques in this study are participatory observation and interview. The findings show that mourning in the form of Gagerive and Sad anthem does not have the previous function among the people of these two tribes and its importance has decreased through generational transition. Mourning no longer plays a role in its dual function of making distinctions / creating solidarity through glorious ceremonies and reciting the names of the tribes, the deceased and the survivors. And can not increase social solidarity through internal coercion and compensation mechanism. Thus, mourning is in the form of Gagerive and media, which can not bear the burden of reproducing social life as in the past. Whether we accept the idea of evolution or relate it to the realm of raw human imagination, human life is going through stages. This means that the unstoppable change of human social life. Cultural changes, due to their gradual nature, become apparent over several generations. Cultural attitudes, attitudes, beliefs, and practices can be changed in relation to lifestyle changes. Especially in a society where the change from a traditional lifestyle to a modern lifestyle has become an all-encompassing social process. Among the people and residents of the South Zagros region and in the cities of Izeh, Baghmalek and Ramhormoz, due to the expansion of modern identity and lifestyle changes, many of the rituals related to the traditional way of life have faded or disappeared and replaced by new elements. Related to the new era has been established. One of the most important areas that can be seen and observed as a symbol of change is the "ritual of mourning and Gagerive". In the present study, which has been done by ethnographic method, the most important changes that have occurred in this field have been investigated. Data collection techniques in this study are participatory observation and interview. The findings show that mourning in the form of Gagerive and Sad anthem does not have the previous function among the people of these two tribes and its importance has decreased through generational transition. Mourning no longer plays a role in its dual function of making distinctions / creating solidarity through glorious ceremonies and reciting the names of the tribes, the deceased and the survivors. And can not increase social solidarity through internal coercion and compensation mechanism. Thus, mourning is in the form of Gagerive and media, which can not bear the burden of reproducing social life as in the past. Whether we accept the idea of evolution or relate it to the realm of raw human imagination, human life is going through stages. This means that the unstoppable change of human social life. Cultural changes, due to their gradual nature, become apparent over several generations. Cultural attitudes, attitudes, beliefs, and practices can be changed in relation to lifestyle changes. Especially in a society where the change from a traditional lifestyle to a modern lifestyle has become an all-encompassing social process. Among the people and residents of the South Zagros region and in the cities of Izeh, Baghmalek and Ramhormoz, due to the expansion of modern identity and lifestyle changes, many of the rituals related to the traditional way of life have faded or disappeared and replaced by new elements. Related to the new era has been established. One of the most important areas that can be seen and observed as a symbol of change is the "ritual of mourning and Gagerive". In the present study, which has been done by ethnographic method, the most important changes that have occurred in this field have been investigated. Data collection techniques in this study are participatory observation and interview. The findings show that mourning in the form of Gagerive and Sad anthem does not have the previous function among the people of these two tribes and its importance has decreased through generational transition. Mourning no longer plays a role in its dual function of making distinctions / creating solidarity through glorious ceremonies and reciting the names of the tribes, the deceased and the survivors. And can not increase social solidarity through internal coercion and compensation mechanism. Thus, mourning is in the form of Gagerive and media, which can not bear the burden of reproducing social life as in the past.

Lived experience and semantic system of homeless women from the family Case study: Homeless women living in Mehr Residential Center Abstract Today, homelessness is one of the social realities of the world community, which has shown itself in various forms, such as sleeping containers, sleeping cartons, and so on. Perhaps the most obvious form of homelessness can be seen in the sleeping carton. The main purpose of this study is to understand the semantic system of homeless women from their lived family experience. In other words, the question of research is what common sense system do our homeless women have in relation to the family in their life-world context? In this regard, understanding the implicit rules of the family in the absence and in the situation of homelessness is the aim of the research. This research has been done with a qualitative approach and phenomenological method through techniques such as participatory observations and in-depth conversations. According to the research findings, it was concluded that the semantic system of homeless women in the family can be formulated around two categories related to "home" and "body". In fact, "feeling homeless" and "homeless body" were necessarily common categories of all homeless women in the family experience. Also, due to the attention of this study to the conditions of family absence in the situation of homelessness, in connection with the life experience of homeless women from the family, some implicit rules of the family were revealed.

The present study aimed to perform a critical analysis of celebrity-centeredness and yellow dialogues in the most watched program of IRIB in 1399 – “Dorehami”. “Celebrity-centeredness” refers to the conditions in which celebrities become the main subject matter and rumors about their community and their private lives receives exceeding attention. The term “yellow” refers to insignificant and vulgar but controversial information and news. Culture Industry was used as our theoretical foundation, and the methodology included content analysis along with critical discourse analysis. The findings show that the host celebrity talks with guest celebrities in three main sections related to the guest's career, guest's personal life and the society in general. Yellow conversations were more frequent in, but not limited to the second part. In this section, issues related to love and marriage stories, age, personal ethics, behavioral habits, personal memories, appearance type, rumors about celebrities, etc. are discussed. Factors such as broadcasting time, the host's social status, tone and body language,Jokes and entertainments,cheers and laughter of the spectators, etc., all change the rhythm of the program and make it more exciting when talking about celebrities' personal lives; therefore, yellow issues are more likely to be magnified to attract attention. Satisfying and enhancing the public desire to know more about trivial details of celebrities' private life through a popular program on the national television of the Islamic Republic of Iran leads to the highlighting of a false need that can deprive people of critical insight while making them passive and lethargic.

A healthy or health-oriented lifestyle, as a branch of lifestyle, seeks to shape behaviors that are beneficial to maintaining people's health and preventing high-risk behaviors such as addiction.present study aims to explain the health-based lifestyle in sustained drug withdrawal. This research is a qualitative-comparative study and is applicable in terms of purpose. Research field in this research includes three groups of drug addiction therapists and drug addicts, people who succeeded in quitting addiction and their families in Kashan in 2019. In this study, 31 subjects were selected as the sample using purposeful and theoretical sampling Were selected. The data collection technique was a semi-focused interview, which was analyzed using MAXQDA software and open source, axial and selective coding. the health-centered lifestyle in three areas is affected by the sustainability of drug addiction abandonment: The first is the physical domain, meaning the role of physical dimensions in the long-term abandonment of drug addiction. The second domain is the psychological dimension of health-centered lifestyle and the third dimension of social dimension of health-oriented lifestyle was studied. The results of the study show that lifestyle life as a multi-cause and multidimensional phenomenon is a valuable source for reducing the prevalence and health effects, promoting health, adaptation to stressors and improving the quality of life.

Historiography of early Islam gradually transforms from its primitive structure of Hadith, Ansab, and Ayyam to a canonized written form. Hadith’s social structure of knowledge is based on the present and lived interconnections of those who experienced the situation and those who narrate it in a cultural environment of oral transmission. There is a concatenation of narrators, passing down the narration by words of mouth. The initial narrator, stands by the last narrator several decades later, in a manner that animates the events of any time through the real direct network of relations and also enlivens the reader in the past. The past is not past anymore. This present and lived structure of historical perception, which may be considered science fiction nowadays, gradually transforms into professional references to the ‘dead’ people who had someday heard or experienced the narrated event. The gradual transformation realized by spatiotemporal distance from the first decades of Islam, becoming self-conscious of the primitive structure by formation of the science of hadith and history, alongside the genesis of a network of reliable professional narrators, who based the event only on their narrations. This new structure became dominant in the history of Islamic historiography and has lasted up to now.

environmental activists have conflict and argument with politicians on the developing countries about unbalanced development; Environmental art projects also explicitly highlight the shortcomings and inattention of futuristic programs and policies. Artists 'attention to the environment is not a matter of common stereotypes about artists' emotionality or artists 'romanticism, it is just arising from artist’s civic awareness and social responsibility. In this article, environmental works of art created by Iranian artists are studied, main question is: How do artists raise public awareness of environmental problems? Art activists and works of art are very important in the public sphere and can lead to public debate on an issue. Artists 'attention to the environment is not a matter of common stereotypes about artists' emotionality or artists 'romanticism, it is just arising from artist’s civic awareness and social responsibility. In this article, environmental works of art created by Iranian artists are studied, main question is: How do artists raise public awareness of environmental problems? Art activists and works of art are very important in the public sphere and can lead to public debate on an issue. This study has been done by Content Analysis method and using the concept of Grant Kester's "Dialogical Art ". The final result of the article is to show how Iranian activist artists influence the problem of environment.