نشریه جامعه شناسی فرهنگ و هنر
سال پنجم شماره 1 (بهار 1402)

This article tries to explain Kermanshah  women's world life. Theoretical approach is based on Habermas' views with an emphasis on “world life”. conclusions show that although Kermanshah is developing society but women in which have a powerful world life. The research method is Phenomenology. Data collection techniques were observation and interview and the number of interviewees was 40 and they were selected by snowball method. The data had analyzed based on three stages of analysis, interpretation and reporting. In-depth interviews were conducted with 40 women. World life of women in four features  including  marriage, betrayal, power and  identification of Women  have  been investigated. Women's perspectives were examined in four features in both traditional and modern pattern. Women with the traditional pattern considered marriage important and vital in their lives but women with a modern pattern had a more balanced view of marriage. Women did not consider betrayal a good behavior. In the realm of power women with a modern pattern considered having various capitals as a source of power. But the traditional pattern did not give much power to women. In the field of the definition of woman, they had close approaches although different interpretations of the phenomena were seen in different groups with different cultural, social and economic conditions. The results of this study indicate that Women with the traditional pattern have basically experienced a life world  similar to or close to each other in the four mentioned components.

The subject of this article is the post-colonial reading of Hadji Murad's story by Sadaq Hedayat. The issue is whether the representation of a native intellectual like Sadeq Hedayat of the Iranian society is in the service of the dominant narrative of the West or can he break the silence of the subalterns of the Iranian society and be their voice? To answer this question, post-colonial studies, especially Gayatri Spivak's theory, and the deconstruction method are used, which are divided by David Boje into eight stages of searching for double oppositions, reinterpreting hierarchies, finding protesting voices, the other side of the narrative, negation of the Plot, find exceptions, lines tracking, and reordering have been adjusted. The result of the research shows the existence of eight dual oppositions, after discovering the hierarchies governing them, one can realize the existence of the silent voices of the common people, children, strangers and the poor on one side and the protesting voices of women on the other side. The dominant Plot of the story is satire that by turning it into a romantic one, you can witness a different depiction of the narrative. Another exception and strain of the narrative is matriarchy, and by moving between the lines of the story, we come to criticize the patriarchal system of Iranian society. Therefore, when the story is the target of reorganization, we will witness a law-oriented social structure based on the mutual rights of men and women.

This research seeks to identify and analyze the key motivations of realizing the possibility of a civil society in Iran by emphasizing on cyberspace. The research uses the structural analysis (mic mac) methodology. The process applied in this research starts by studying the empirical research literature and theoretical studies, and deducts the key motivations of the cyberspace which are influential on the possibility of realization of a civil society in Iran. In the next step the Micmac software was used to create and analyze the matrix of the intersecting motivations. In order to do so the ideas of 12 academic experts and intellectuals who are professionally working on cyberspace, political studies, media and communication and sociology have been sought to proofread all the motivations. The research results show that after the motivations impact, public awareness in the first grade, the free flow of information in the second grade, the pluralism and strengthening the social institutions and parties_ both at the same time_ are ranked in the third grade of influence on the realization of the civil society. Finally, the three motivations of free flow of information, creating various discourses and strengthening the social institutions and parties were identified as regulatory and balancing variations which means these motivations can have positive impacts on realizing the civil society. We can realize the civil society by planning on and creating policies for managing these motivations.

The present study was conducted with the aim of recognizing the order and preference of the discourse represented by the Iranian family in the series Mikael. The research method in this study is discourse analysis. The analysis unit is the serial and observation unit of the discourse relations in the film. The components of this method are: Identification of central signs, articulation and determination of discourse, identification of floating sign, discourse relationship, outcome of discourse confrontation and relationship with the text (social context). Findings show that in Michael's series, three discourses of right-seeking, conservative and extremist are represented and the end of the discourse ends with the superiority of right-wing discourse. The main themes of the right-wing discourse were flexibility in traditions, women's independence, positive thinking style, right-wing advocacy, and family orientation; Central features of conservative discourse include fate, respect, fear and insecurity, distrust of the police, family friendliness, conservative support, and central points of extreme family discourse, including extremism and traditionalism, patriarchy, malice, and revenge. Violent problem-solving styles have been stigmatizing, labeling, and breaking the law. The results of the research indicate that there is no single representation of the Iranian family and we are faced with a multitude of family types in Iran, and similarly in these series, they deal with the discourse confrontations of this type of family and in the end The series, according to the discourse in question, are looking for the superiority of the discourse and the type of family they are considering.

The spread of the Covid 19 virus has affected human life on Earth to varying degrees. Some of the effects of this virus can be seen in the field of everyday and public culture. One of the areas affected by this pandemic is the mourning style. Cultural changes in mourning style due to their gradual nature are not very noticeable unless we take a process look at them. In the present study, the method of multi-sited ethnography was used. The term ethnography broadly refers to qualitative research projects that provide detailed and in-depth descriptions of everyday life. This method is the art of describing human groups, institutions, interpersonal behaviors and beliefs. In the central and southern Zagros, which is home to the Bakhtiari and Bahmaei tribes, lifestyle changes, especially in mourning ceremonies and other collective actions, have become evident in recent months. Among the people of the mentioned tribes and in the cities of Izeh, Baghmalek and Ramhormoz, affected by the spread of the virus, there is a cautious retreat in order to maintain survival in holding public rituals and ceremonies. The purpose of this article is to study the ethnographic changes that have taken place in this region from a mentioned perspective. Study data have been collected from field work in recent months in rural and urban areas of Izeh, Ramhormoz and Baghmalek. Daily observations, listening to related narratives, and attending or participating in daily life and mourning-related situations have helped to produce field notes. Based on this, analytical themes and codes were formed. The results showed that the spread of the virus, with the withdrawal of some mourning rituals, has shortened the ceremony in terms of duration.

The Grand Ilkhani`s Shahnameh reflects the political and social effects of the Ilkhans' kingdom well. By portraying themselves as a group of kings and mythical heroes of ancient Iran, the Mongols provided a new narrative of acceptability and legitimacy for the Ilkhans, the chiefs of the court, and ministers. By supporting and placing the Mongol kings as mythical Iranian kings, the Iranian Mustafians decided to make the usurper and tyrannical rulers look like Yazidi. Mustafians gave them divine power and made obedience to them obligatory to make their domination look legitimate in Iranian civilization.  In this five-page Shahnameh, Bahram-Gur is discussed in various situations. Given that Bahram-Gur owned the same name as Bahram, the god of war in ancient Iran, it seems that this name was chosen for a specific political purpose. This research aims to discuss the reason for the presence of the Mongols in Bahram's delegation in the paintings of Ilkhani's Shahnameh Bozur. Based on the research conducted on the subjects of these paintings, we conclude that by imagining themselves in Bahram's delegation, the Mongols intended to build an identity for themselves in Iranians' minds. They wanted to gain acceptance, popularity, and legitimacy by using the face of the kings like Bahram. This descriptive-analytical research has been done using the library method.

1109 / 5000Translation resultsThe issue of female victimology is of great importance in the field of criminological studies, both domestically and internationally. The Declaration of December 20, 1993, first addresses violence against women and its instances, and has since been described in other international instruments as a violation of human rights. In the present study, which has been obtained through analytical-interpretive research and using library studies in international documents and Iraqi law, an attempt is made to investigate violence against Yazidi women victims. One of the most significant manifestations of violence against women in recent years has been the actions of ISIL forces against Yazidi women in the Iraqi city of Sinjar in 2014. In 2016, the UN Commission of Inquiry declared that ISIL had committed genocide against the Yazidi minority. Subsequently, in 2017, the Security Council issued Resolution 2379, which paved the way for the Iraqi government to investigate ISIS crimes. Findings show that mass killings (including men, women and children), female slavery, sexual violence against Yazidi women and girls have been committed, which according to the specific intent and motive of the perpetrator to commit such acts, Humanity and the crime of genocide against Yazidi women have taken place.

Considering the formation and strengthening of specific styles and subcultures in the urban society of Iran, the present study aims to study the phenomenon of black clothing as a cultural tool to display values among Elamite black boys. The research has been done in the form of a qualitative paradigm and also the phenomenological method has been used to collect data and the thematic analysis method has been used to analyze the findings. Also, the target population is the study of all boys in black in Ilam city and chain sampling has been used in order to better access the informants. Semi-structured interviews were also used as data collection tools and after interviewing 24 people based on the principle of theoretical saturation, it happened. The results show that black people are more affected by the economic and social conditions of society than by being an influential factor in their life process. A society that deprives them of the necessary mechanisms to create harmony and has brought a kind of inner revolt in them to distort the main path and a new path of social life, even if it is risky, through deviant and challenging behaviors. Draw for themselves to seek out their repressed aspirations

Alamat is a Muharram’s artistic-ritual object in Iran, which is made with special artistic and technical principles. These principles and their effects on the social role of this object have changed over time. Because Isfahan is an important center for the traditional production of Alamat and this object is an important artistic-ritual object in this city, this research considers the effect of new technological changes in the production and promotion of Alamat on its social status and function. For this purpose, the authors have used the anthropological definition of social position in combination with the agency theory of Alfred Gell. This article seeks to answer two questions: What function and social status does Alamat have in Isfahan city? Moreover, what effect has the new developments of technology had on the Alamat’s traditional characteristics, social status, and function among this city’s citizens? This research’s data has been collected through ethnography and non-reactive methods. The research results show that Alamat in Isfahan city is one of the components of the determining cycle of an individual’s social status and the use of modern technology in its construction has the following effects: Increasing the demonstration and promotion function of Alamat, changing the criteria of the social status and value of this object from ritual and social criteria to individual and demonstrative criteria, shifting the position of agent and patient in the interaction of Alamat and society, and breaking or weakness in the cycle of determining the Alamat’s social status based on its agency.

The current research is designed and implemented with the aim of investigating the identity conflicts and political socialization of women based on Giddens' theory of identity and Lucien Pai's political socialization. The statistical population of this research is all working women in Tehran, Kurdistan, Lorestan, Ilam, Fars, Sistan and Baluchistan, Khorasan and Central provinces. To select the samples, the combined method of multi-stage cluster sampling and simple random sampling was used. Correlation coefficients, path analysis and regression were used to analyze the data. The results of the research showed that 47 percent of the studied women have experienced personal identity conflict to a great extent. Also, the findings indicate that women who have identity conflicts are more politically socialized than women who have not experienced identity conflicts. They have a different situation and the level of political socialization is higher in women who have not experienced identity conflicts. The results of multivariate regression and path analysis showed; Individual identity conflicts have the greatest effect on women's lack of political socialization. The conclusion of the article is; Women in Iranian society are in a conflict between traditional identity structures and modern demands and political agency, and in this process, a kind of political rejection has been created for them. In other words, it can be said that today's Iranian society is facing the phenomenon of "conflicting women's political life".