فصلنامه پژوهش نامه زنان
سال سیزدهم شماره 4 (پیاپی 42، زمستان 1401)

After twenty years of metro development, the number of female vendors in Tehran's subway has increased dramatically. As regards the informal economy in low- and middle-income countries, women were more likely to work in the high-risk sector during the COVID-19 crisis. The focus of this article is on vending women with the primary question: "What is the narrative described by female subway vendors about working during the COVID-19 pandemic and related issues?" The research was carried out using thematic analysis. The research population consisted of female vendors in Tehran's subway during the COVID-19 pandemic, particularly its earlier waves (2020). The data were saturated after conducting 21 interviews with women. On-site, semi-structured, face-to-face interviews were utilized to collect data.The most important themes of this article are sexual harassment and refuge in the subway, women's fragile and vulnerable livelihoods, other people's contemptuous gazes, constant arguments with officers, the benefits of working in the subway, and the double challenges of vending women during the COVID-19 pandemic. The study's findings indicate that COVID-19 exacerbated poverty and vulnerability, resulting in further job and mental insecurity of women with informal occupations in the subway.

Waqf, in the sense of giving all or part of property and assets or income from it to others, is one of the pious and philanthropic things that have been done throughout the history of Iran by individuals and different social groups, including women. The aim of the current research is to investigate the endowments of the women of Qazvin, from the beginning of the Qajar period to the end of the reign of Naser al-Din Shah, and by relying on documentary and library sources and using the content analysis method, issues such as the intention of the women of the waqif, their social status, amount and diversity Examine and explain endowments and their functions. The result shows that most of the women were aware of the high social classes such as nobles, merchants and clerics. The intention of most of them was to endow their possessions and possessions, to gain the pleasure of God and the reward of the hereafter. Among the endowment properties, rural agricultural lands and shops were the most abundant, and in the discussion of endowments, religious functions, especially ta'zih and mourning for Imam Hussain were the first priority, and charity was the next priority.

Female body shame is a feeling or an emotional state that female subject experiences in social interactions. This feeling is increasingly intensified in the contemporary consumer society. This paper attempts to study phenomenologically women’s experiences of body shame in three collective spaces : weddings, mixed climbing groups, private patrimonies. The findings show that female body shame is formed mostly due to conditions and factors such as media, objectification of the female body, the gaze of the male other, the subordinate position of women, and the specific functions of the female body. Moreover, the formation and intensification of this feeling among women has effects and consequences such as the internalization of the characteristics of second sex, withdrawal from some spaces and activities, using body shame as a tool to protect privacy, lack of self-confidence in accepting responsibilities and self-censorship and masking. In order to manage body shame, women choose strategies such as masking bodily defects, presenting bodily and behavioral attractiveness, sublimation of bodily desires and rejecting masculine rules. Generally, it is concluded that body shame in contemporary era is created in the context of inevitable encounter of women with a consumer culture which is still patriarchal.

The second phase of modernization in Iran began with the compilation of the fundamentals and principles of the White Revolution. The education of women which was formerly considered a part of Iranian innovation program gained momentum and went under consideration and investigation. The innovative discourse of the Reza Shah era that was formed under women emancipation and included the education of women was also affected by the White Revolution and the political, social and economic situations of that period. “National education” as the most significant educational policy of this period along with the concept of women emancipation led to the formation of the programs and plans for women education. Therefore, in this period. the education policy of women’s education was a movement from house and family to social and economic and political aspects. This new study employing the traditional continuity concept in history and through a descriptive analytical approach, follows the plans and programs for women education in the textbooks of this period in order to illuminate the identity of the modern woman and the application of this identity in the process of modernization in Iran.

Symbolic violence is a concept proposed by Pierre Bourdieu and refers to a form of violence that is non-physical, quiet and hidden which is arising from the norms of society. One of the important areas regarding symbolic violence is the issue of women. Women in today's society, especially in the middle class, are considered to be the main victims of symbolic violence. Considering the importance of cinema in representing society, it has become a suitable platform for providing sociological analysis. Three films of Asghar Farhadi, "About Elly", "A Separation" and "The Salesman" by focusing on the life of the middle class and paying attention to the issue of women, have provided the ability to present a sociological analysis. Considering the importance of the issue of symbolic violence, this research examines the discourse of the characters of these three films to analyze the existence and representation of this form of violence. To achieve this goal, Jonathan Culpeper's theory of impoliteness, which is defined based on social norms, has been chosen as the research method. Finally, this research proves that middle-class women are subject to symbolic violence through themes such as lies, divorce, rape and male ownership in Asghar Farhadi's cinema.

Sexual violence perpetrated by the husband is one of prevalent forms of domestic violence. Women victims of marital sexual violence take action for divorce. Because the law does not recognize sexual violence as a legitimate reason for divorce, they file Osro-Haraj lawsuits. Because the legislature has left the determination for such cases to judicial interpretation, there is rampant disagreement among judges. The purpose of this study is to determine what factors influence judicial interpretations of Osro-Haraj in divorce cases due to marital sexual violence. To find the answer to this question, the case study method was utilized, including in-depth interviews with 10 judges, 10 lawyers and 35 victims, content analysis of verdicts and non-participatory observation by attending court hearings. The findings reveal that judicial interpretations are influenced by factors such as the judicial stereotypes, policies that aim to keep divorce statistics low, the male-dominated nature of family courts, the wife's reluctance to forgo dowry, etc. The above-stipulated factors preclude the judicial system from recognizing marital sexual violence as a form of Osro-Haraj. In addition to amending and revising the divorce laws, protection of martial violence victims requires a transformation in the male-dominated nature of the courts by appointing female judges.