فصلنامه مطالعات و تحقیقات اجتماعی در ایران
سال یازدهم شماره 1 (بهار 1401)

Indigent female-headed households are known as social harms. This group of vulnerable women faces a range of social, cultural, and economic problems that create a cycle of reproduction of poverty and misery for them. Research shows that female-headed households with children are five times more at risk of poverty than normal households. This study focuses on the situation of a group of female-headed households in the city of Karaj who are known heads of households for various reasons (death of husband, imprisonment, divorce, etc.) in order to examine various violations (economic and livelihood, social and cultural problems) and analyze the role of these three areas in reproducing the vicious cycle.

This article explores the lived experiences of female heads of households. To this end, in-depth interviews were conducted with 22 female heads of households in Karaj using a qualitative methodology, and the data collected were analyzed using a thematic analysis. The research area was the urban area of Karaj. The participants of the study were selected through purposive sampling and the snowball technique.

The results show that female heads of households face several problems, each of which contributes in some way to the reproduction of the unfavorable living conditions and their stability. The most important of these problems are: economic deprivation (securing livelihood and daily needs for themselves and their children), social problems (sense of social security in social relationships and interpersonal interactions), cultural thinking and perceptions (compassionate, dismissive, and humiliating gaze), skills-related problems (job skills and communication skills), health problems (illness and physical, mental, and psychological problems), etc.

The main problem of these women is “poverty of skills”. This means that most of these women do not have the necessary skills and abilities such as literacy, higher education, and physical health to get out of the abyss of poverty, which severely limits their life opportunities. The poverty of skills along with the challenges of the three areas has led to a situation referred to as misery in this article. In such families, women have to take care of earning and managing the economy, taking care of the children, etc., in addition to the head of the family. In such a situation, on the one hand, she has less time and energy for her life, and on the other hand, she has to do part-time work in the household. These conditions prevent women from continuing their education and acquiring skills and result in lower wages. Women do not have enough time to run the household and raise their children, and they have problems financing the family, which is called time poverty in the theory of the feminization of poverty, as the results of leading research underline. Slowly, this leads to financial poverty among female heads of households and their employment in low-wage and low-income occupations. Since most divorced women also have responsibilities for their child or children and are often unable to meet their demands, their frustration about the future as well as many failures in life have made female heads of households extremely vulnerable. It can be said that moral vulnerability and isolation are the most disturbing characteristics of female heads of households. The lack of many opportunities (the opportunity to create a good family, have a father, a good education, etc.) for this type of family somehow leads to the continuation and reproduction of the cycle of misery (economic damage, damage to interactions and damaged children).

Covid-19 contagion has posed serious challenges to all nations. Nowadays, many countries are affected by the second and even the third wave of the pandemic, causing enormous human losses. The contagion has exerted considerable pressure on all economic, social, political and cultural spheres of social life, so that it can be considered as a turning point of the twenty-first century. In addition to all the problems that could be called the effects of the contagion, the organizations are struggling with the consequences of Covid-19; many of them have already found themselves in an unpleasant situation that has even brought them to the brink of bankruptcy. This situation has presented the organizations with the constant challenge of fulfilling their social responsibilities in times of crisis and uncertainty. Therefore, this article aims, firstly, to investigate the psychological and social consequences of contagion for employees. Second, by examining variables related to the onset of the disease, this study seeks to answer the question of whether organizational support mitigates the negative impact of Covid-19 contagion.

To this end, we conducted a survey among employees of South Pars Gas Complex in southern Iran based on stratified random sampling, resulting in 500 completed questionnaires.

Our analysis indicated that employees generally rated organizational support as moderate, while they perceived the risk associated with contagion conditions as high. Results also confirmed that subjective severity and risk perception were significantly associated with work interruption, while the general health variable had a negative significant relationship with our dependent variable. The data also confirmed the moderating role of organizational support in reducing the impact of subjective severity on work interruption.

In general, workers suffer from insomnia, anxiety, and depression during the Covid-19 crisis, which could be considered alarming due to their short- and long-term consequences. On the other hand, workers’ subjective perception of contagion is high. This is especially understandable considering the particular working conditions such as long working hours and rotating work schedules in our studied company, which are not uncommon in other companies nowadays. Moreover, we conclude that the lower the organizational support, the greater the influence of subjective severity on work interruption, and vice versa. This means that employees are more committed to their organizations when they perceive their organizations as responsible. Therefore, we can view the Covid-19 pandemic as an opportunity for organizations to promote employee engagement by providing adequate support.

Social cognition provides the ability to read the intentions of others and enables joint action and healthy interaction with others, but sometimes this social cognition is distorted by the use of deception techniques and tricks. Social deception occurs when one of the interaction parties suffers due to a cognitive error and trust in the other parts, and the other people have an unfair advantage. The phenomenon of social deception threatens healthy social interactions at various levels and issues by undermining interpersonal trust due to the dimensions of individual and the effects of social deception.

This study explores the conditions and contexts of deception in social interactions using a qualitative approach. According to the purpose of the study, semi-structured interviews were conducted with 35 men and women aged 25 years and older in Tehran who had experienced deception live. These individuals were selected through purposive sampling, taking into account the widest possible diversity in terms of age, education, employment status, economic status, marital status, and different regions and themes of deception. Data from this study were analyzed using the thematic analysis method.  

The analysis of the life experience of individuals affected by deception identified the contexts of deception in three categories related to the victim (communication, cognition, and personality) and the conditions and cultural context related to the deceiver. Attention to these conditions can be used to prevent the development of deception in society.

The lived experience analysis identified the subjects of deception, the contexts and reasons of deception in social interactions in three contextual categories focusing on the victim of deception, including communicative, cognitive, and personality, and the cultural reasons and conditions related to the deceiver. The rationalization of deception, the social prescription of deception, the catalysts of deception, the subculture of deception, and the powerlessness of the law are the contexts and reasons that lead some people to use deception in different social interactions and in different subjects to achieve their advantage. The results of this study suggest that deception in society has a continuum that engulfs the victims of deception, and participation in one deception can lead to another deception. Moreover, at the social level, the continuum of deception leads to the reproduction of deception in society. Circumstances that make a social life possible without deception out of the minds of these deceivers and the beneficiaries of deception. A In a society where deception is considered as a part of the social order of that society with all possible justifications, deceivers abuse others as a means to achieve their goals and use any means to achieve their goals. In a society where deception is multiplied and reproduced, members of society who want to move against the tide of success toward deception will undoubtedly either encounter many obstacles or fall prey to the deception of others. The common experience of some degree of deception in everyday life can permeate all stages of life and relationships, and exert deception on others to spread the epidemic of deception.

Adorning the face and clothing is now seen more as a means of establishing identity, and media, advertising, and affinity groups have become promoters of binding norms. Women are judged more than men by these norms and are ashamed of their bodies when they do not conform to societal expectations. Women's clothing is seen both as a means of display and as an important means of concealing or revealing various aspects of personal life, as it links customary formalities and principles to identity. As a social phenomenon, women’s dressing has undergone numerous conflicts, struggles, and changes in recent decades. Every dressing has a meaning, but what matters most is its position within the system of collecting meanings. In today’s Iranian society, where on the one hand traditional components still play a role in lifestyle and on the other hand certain modern social features and global cultural components have been incorporated into the living environment, the style of dressing in girls is of great importance as a group where these changes are manifested to the maximum. The aim of the present study is to investigate dressing among young girls from the city of Shahindej in Iran and to answer the question of what semantic understanding they have of the phenomenon of dressing and the adoption of a type of it, that is, what meaning colors, patterns, sizes, and designs of dressing have for them.

This is a qualitative narrative study in the traditional and analytical sense. A narrative study is a type of qualitative research that collects data from a series of stories. These stories represent a narrative of people’s life experiences, quoted by themselves about themselves or by others about other people. Data were collected using in-depth interviews and participant observation and analyzed using thematic analysis. The research participants include young girls from Shahindej between the ages of 18 and 30. Samples were selected using the purposive sampling method until theoretical saturation, resulting in twenty-four in-depth interviews.

The research results were evaluated and analyzed based on five factors that are the main causes of change in semantic understanding of the phenomenon of dressing among young girls from Shahindej. The extracted factors include the dominance of the media in everyday life, changes in the norms/values of the subjects, the body as a subject, self-presentation, and the body and social class. The findings suggest that actors seek to reproduce and believe in the dressing while embracing different implications of it. Self-representation in the context of dressing seems to be the most important factor in acquiring a position and social acceptance, distinguishing oneself and one’s class from others through the type of dressing, makeup, and jewelry. As Veblen puts it, the provision of clothing causes people to reduce their comfort and necessities of life to a greater extent than other items they use, and to provide what is desired as conspicuous consumption.

The body, deeply affected by the reflexivity of the modern age, can no longer be considered simply as a type of fixed physiological entity. Sociologists have well demonstrated that clothing is a cultural indicator. One way to learn about the culture of a society, therefore, is to become familiar with how people dress. In all cultures and societies, dressing is a personal issue and at the same time a political issue with implications for gender and the status of women.

The use of the term entrepreneurial ecosystem has replaced other concepts such as entrepreneurial environment. It also highlights the mechanisms, institutions, networks and cultures that support entrepreneurs. Ecosystems are a set of centralized cultural perspectives, social networks, financial support, academic institutions, and active economic policies that create a risky environment to support entrepreneurship and have recently gained attention in the entrepreneurship field. In fact, entrepreneurship in the three main dimensions of the innovation system, which include the entrepreneur (including, behavior, competencies and patterns of mentality as well as personal) results and consequences of entrepreneurial activity), entrepreneurial process (including activities related to digitization in management processes Organizational and developments within it are strategic and operational activities and digital deployment. and ecosystems as an approach to understanding the entrepreneurial context at the macro level of an organizational community. Thus, the phenomenon of entrepreneurship is a desirable social behavior that can be not only the product of social creativity, but the result of a constructive interaction of individuals in the context of society. This qualitative study was conducted to understand the dimensions and aspects of entrepreneurial ecosystem development in Khuzestan province. The method used in this research is the theory of data basis.

The data of this study were collected and analyzed through in-depth interviews and purposive theoretical sampling with 37 experts in the field of entrepreneurship, managers of knowledge-based enterprises and professors of economics, management and sociology in Khuzestan province. The five stages of open coding, concept recognition, concept development in terms of feature dimensions, data analysis for context, and introduction of the process into category analysis and integration were used.

The resulting model includes three dimensions of conditions, action interactions, and consequences. The conditions dimension includes bureaucratic structure, enabling and enabling actions, performance of relevant institutions, and weaknesses in law formulation and implementation. The localization approach, the implementation of training, the encouragement of provincial actors to work in groups, the production leap, the participation of entrepreneurs and knowledge-based enterprises in decisions related to entrepreneurship, youth and the respect for professional discretion, strengthening organizational responsibility In terms of entrepreneurship, the “consequences” include reducing the rate of out-of-province migration, improving indicators of psychological empowerment of actors, sustainable economic development, public safety, spreading entrepreneurial culture, reducing social harm, human, social and economic development. A core category called "multi-level support” was formed.

Entrepreneurial policies to promote entrepreneurial activities, create a favorable entrepreneurial atmosphere and culture, encourage people to start a business and provide the necessary information about the entrepreneurial process and improve the required skills, create non-financial reinforcers such as networks, support services, education, support in the early stages and during the critical years of business creation in a forward-looking process.

We simply need to be more sophisticated about the help we give to others. With the growth of technology-driven media such as social networks, people spend most of their attention on platforms such as YouTube, Facebook, and Instagram. Access to smartphones that can connect to the Internet has further fueled the growth of such social networks. These social networks have drastically changed the global information landscape. For example, news that used to be controlled by television networks is finding its way onto social media before it is broadcast on television. Social media consistently underestimates the importance of traditional media. As money is made from attracting attention, advertisers have shifted their focus from traditional media to the Internet. On Facebook, for example, numerous ads for goods such as clothing are distributed on the fringe to attract users' attention. The need to focus on the factors that influence audience attention is becoming more evident with the growth and development of media technologies, which has led to the emergence of the main topic of this study. The purpose of this study is to analyze the role of influencing factors on users' attention in social networks through a case study on Instagram.

This study is “applied” research in the sense of the objective, "descriptive" research in the sense of the design, and a survey approach in the sense of the method. The conceptual model was developed based on the existing literature. The data collection instrument was a questionnaire based on the experimental data. The statistical population consisted of all the students of Tehran College in 2018, and using stratified random sampling, a sample of 384 students was considered. Moreover, Pearson correlation test and linear regression analysis were used to analyze the data using SPSS version 22 software.

  The results showed that five factors, including relevance, timing, credibility, layout, and website graphics, can lead to higher user (student) attention on social media (Instagram in this study), In fact, these five variables may play a role in predicting the variable that attracts audience attention. It should be noted that no previous study in the field has empirically investigated the antecedents of audience attention in social networks, and this is the first study to investigate the crucial role of these variables in the field.

Considering that the appropriateness of content in social networks is important for users, content producers should provide the appropriate amount of information needed by their target users to optimize for users in various activities such as shopping, restaurant search, etc., on the one hand, and to prevent users from directing their attention to other social networks, on the other hand. For users, proper timing in providing information is one of the most important components that influence their attention. Therefore, updating the available information and content about specific products, services, or events, and being able to access it quickly through a simple search, can draw users’ attention to a specific social network, which has many potential benefits for content producers. More importantly, for users, the credibility of information sources and content producers determines the effectiveness of the information they receive. Thus, when content comes from well-known people (such as celebrities), users are more likely to trust the content. In addition, when people are looking for specific information about a particular event or topic, it is important that the content provider or producer has expertise, knowledge, and understanding of the topic to increase the acceptance of that content by users. Since layout plays an important role in attracting the audience’s attention, managers of social networks or channels should pay attention to designing the visual content of audio, video, or text productions to make them more attractive to users.

The main objective of this article is to examine the function of the audiocassette in the state of Iranian listening culture in the first decade after the triumph of the Islamic Revolution in 1978-79. The Islamic Revolution in Iran was indeed a cultural revolution aimed at establishing an Islamic Shiite discourse as a new political discourse against the pre-revolutionary, Westernized Pahlavi political system. Thus, cleansing Iranian culture of the Western lifestyle was the most important political project of the newborn Islamic government. One of the most problematic aspects of this cultural technique was pop music and the use of recorded audio tapes of pop music. Examining the role of pop music on audiocassettes opens a new perspective on the role of cultural assets in post-revolutionary Iranian culture.

To investigate the role of audiocassettes, we conducted in-depth interviews with seven musicians who experienced their adolescence and youth in the 1980s and with sellers of audiocassettes from that period. Finally, interview data were coded and categorized through thematic analysis.

The Iranian Islamic state is a comprehensive political program to control all aspects of Iranian daily life in order to eliminate and exclude all evil situations that promote evil deeds. Evil deeds are so harmful that they divert the attention of Muslims from God. For a Shi'a Muslim, all of life must be compatible with the holy laws of Islam. Thus, Iranian life after the revolution is holy because it obeys the holy Islamic rules, while the holy Islamic rules became holy laws. In the first decade of the Iranian Islamic state, the most undeniable feature of Iranian Islamic society was loyalty to the sacred Islamic laws, and an ideal Shiite subjectivity voluntarily sacrificed its life for political Islamic ideals. The Iranian Islamic state expected the ideal Shiite subjects to be willing to live a revolutionary lifestyle that was different from that of the pre-revolutionary period. Unlike the pre-revolutionary Iranian Western consumer lifestyle, the post-revolutionary lifestyle is supposed to resist the material world that diverts the Shiite subject's attention from the Islamic God, and therefore the luxury lifestyle had to be banned as a Western lifestyle. This was a political-cultural policy since the early years of the Islamic state. For the Islamic state, passions and temptations were aspects of the material world that were supported by Western culture. Therefore, the project of Iranian Islamic cultural engineering was to censor Western cultural and artistic products in order to create Islamic cultural values. Music was one of the most important Westernized cultural fields at that time, which had to be purified from the characteristics of pre-revolutionary popular music because it did not support Islamic values. In popular culture, people maintained their pre-revolutionary listening habits by reproducing and distributing recorded pop music on audiocassettes, and a black market formed. The audiocassette as an object had a power to continue the illegal flow of pre-revolutionary pop music.

The conclusion is that the audiocassettes enabled different and plural listening positions for Iranian post-revolutionary listening culture, and the audiocassette was considered as an evil object for Iranian Islamic revolutionary culture.

 Leisure is a set of occupations that a person engages in for his or her own satisfaction (free from coercion) after being released from work, family, and social demands, either for recreation, leisure, or to develop his or her talents. During the onset of coronary heart disease, the behavioral patterns and lifestyles of young people changed in the area of leisure. For some people, intimate relationships with other family members developed during this period, while others faced many problems in their family environment due to lack of social and communication skills and faced many communication challenges. The main objective of this study is to investigate the life experiences of young people in relation to their leisure activities before and after coronavirus. the method of this research is qualitative. For this purpose, in-depth interviews were conducted with 13 young people living in Tehran. Random sampling was used. The interviews were terminated due to theoretical saturation and the data were analyzed. The results indicate differences in leisure patterns by gender and marital status, changes in leisure, attitudes, variety, and familiarity with leisure activities, changes in leisure patterns and leisure activities of participants before and after coronary heart disease, an increase in leisure, to a relative stability in the type of leisure activity and to a change in the location of leisure, to an increase in cultural and artistic content in leisure activities, to an increase in participatory activities in domestic affairs, to an increase in motivation and awareness to provide leisure facilities at home, and to a change in the style of virtual space. Participating youth also mentioned the opportunities and challenges of their leisure activities during the Corona outbreak. The main opportunities are more time for artistic and personal activities and being with family, and the main challenges are lack of motivation and depression. The results show that before the corona outbreak, people spent their leisure time outdoors and mostly with colleagues or friends, while after the corona outbreak, they spent their leisure time indoors and with family. People’s leisure time increased dramatically during the corona outbreak, and at that time people pursued their activities within the range of their needs and interests. After the corona outbreak, one of the common activities of men and women is their presence in cyberspace and social networks, and the style of using social space has also changed. Married people are more likely to take care of health issues and leisure activities at home than single people. Women are more active in cultural activities than men. Leisure behavior according to the corona is more likely to be a family behavior, then an individual behavior, and finally a social behavior with lower frequency. Participants believe that their leisure behavior is more than ever participatory and within the family, which makes them feel good.

Due to the ever-changing and evolving nature of human actions, new moral issues are raised. Clothing morality is one of these issues that is extremely important in transitional societies such as Iranian society with a religious governmental structure. The purpose of this article is to examine unveiled girls (from the perspective of the religious discourse that governs the society, of course) and to find out typical moral patterns for choosing this style of dress. We want to know: What are the differences between this group of girls in terms of the meaning of dress morality? What meanings do they offer for dress morality? What risk factors and sociocultural contexts affected the formation of the multiple meanings of dress morality? This study examines the semantic diversity of dress morality among unveiled girls (from the perspective of religious discourse), as well as risk factors and sociocultural contexts that favor the formation of these meanings.

The research is regulated in qualitative methodology and the data collection is done through in-depth and semi-structured interviews with 53 female students studying in different universities in Mazandaran province. They were warned by college security or institutions responsible for hijab at community level. The thematic analysis method was used to analyze the data.

The research results show four typical patterns of dress morality (modesty, materialism, fashion consciousness, and functionality) among the actors. Each type has a different meaning for morality. Typical patterns extracted based on moral change in time and place are classified into two groups: multiple variable moral include (modesty, materialism, fashionability) and fixed-universal moral include (functionality). Also based on the descriptive approach and the civil system of morality, modesty and materialism were categorized as hedonistic, egocentric moral acts; fashionability was significant as an egocentric, preferential moral act; and functionality was categorized as a rights-based moral act. Based on the normative approach and the religious system of morality, all four types of dress morality were labeled as immoral. The research findings also lead us to categories such as changes in family values, the importance of maintaining health and youth, consumption, sexual openness, sex trafficking, sense of personal satisfaction, hedonism, maximum well-being, lack of responsibility to others, self-care, visibility, the mask of rationality etc. as risk factors and favorable sociocultural contexts to form multiple meanings of female dress morality.

each of the four typical moral patterns of female dress was classified from three perspectives: a) from the perspective of changing the category of morality in time and place, including universal-invariant and variable-multiple morality, b) from the perspective of descriptive/normative approach to the category of morality, c) from the perspective of religious/civil approach to the category of morality. At one end of the spectrum of moral forms is modesty. This concept has the highest rate of semantic crossover. But at the other end of the spectrum, the meaning of efficiency is constantly pursued regardless of the changes that occur in the sociocultural context and becomes stronger as society develops. This type has the lowest degree of transition and semantic development among all four types.

ethnic groups in Esfarayen use different degrees of cultural socialization components. Here, the degree of socialization is expected to be a better predictor of the growth of a sustainable ethnic identity. For ethnic groups in Esfarayen, cultural socialization as a multidimensional structure has different components. Examining the direct relationship between cultural socialization and ethnic identity in general proves the finding that there is a strong relationship between the two variables overall. This link between cultural socialization and enduring ethnic identity suggests that some people are stronger than others. Moreover, the components of cultural socialization in Esfarayen help us identify the underlying characteristics that strengthen the link between cultural socialization and enduring ethnic identity. The present study is a multidimensional measure of cultural socialization to assess how specific dimensions of cultural socialization are related to ethnic identity.

due to the nature of the study and the data required for this research, a questionnaire was used. The main method of validity testing is to carefully examine the measurement of the concept in terms of its meaning and to question whether or not the measurement instrument is truly measuring the intended concept. This is the nature of careful examination of the method used to determine formal validity. In this study, the formal validity method was used to calculate validity. Thus, in a pretest, the opinion of experts and thinkers in the field was obtained. For this purpose, the questionnaire was presented to several experts in the field of sociology, and content corrections were made and the fit of the variables with the questions was checked. In the next step, after the accuracy of the expressions had been established, the scales and questions were adjusted and subjected to pretesting as questionnaires.

The results showed that sustainable ethnic identity is influenced by cultural socialization and that ethnic groups differ in emphasizing identity stability in this socialization. Thus, it can be concluded that ethnic identity is a dynamic, situational / situational set, and at the same time, in the words of Thomas Ericsson (Erickson, 2016), Cultural socialization can somehow elicit the ethnic identity of individuals in any ethnic group and respond to individual aspirations, goals, abilities, beliefs, and history, and is elicited by social factors and constantly reconstructed throughout life.

 Among the ethnic groups in Esfarayen, these two influences are most evident in the Kormanj ethnic group. The statistical results also show the same effect. Therefore, it can be said that socialization factors play a major role among ethnic groups. That is, they maintain an ethnic identity while perpetuating the cultural content of ethnic groups. This effect can be observed in this multi-ethnic city.