نشریه روان شناسی فرهنگی زن
پیاپی 55 (بهار 1402)

The purpose of this study was to determine the canonical relationship of mindfulness, moral-cultural foundation and critical thinking with hopefulness and perception of God in married women. The research population included all married female students of Ahvaz University of Medical Sciences whom 180 subjects were selected by purposive sampling method as sample. The research method was descriptive and correlational type. To collect data Snyder et al. Hopefulness Questionnaire (1991), Lawrence Gods Perception Questionnaire (1997), Braun & Ryan's Mindfulness Questionnaire (2003), Haidt & Graham (2007) Moral Foundation Questionnaire and Ricketts Critical Thinking Questionnaire (2003) were implemented. For analyzing the data Pearson correlation coefficient and canonical correlation were applied. Results of the study showed that between the predictive variables (mindfulness, moral- cultural foundation and critical thinking) and the criterion variables (hopefulness and perception of God) were two significant canonical functions that equal to 0/644 and 0/293 (p<0/05). The results of the canonical correlation analysis also, revealed that in the set of predictive variables the mindfulness was the strongest predictor. In the set of criterion variables, hopefulness had more predictive power. So, considering the predictive role of mindfulness, moral- cultural foundation and critical thinking in prediction of hopefulness and perception of God, it could be concluded that through focusing on predictive variable s, hopefulness and perception of God would be increased in married woman students.

The purpose of this study was to qualitatively investigate the identity of women in Bandar Abbas city based on consumption and indigenous culture. The research population included all indigenous women of Bandar Abbas city. The research sample was 18 indigenous women, which was selected through semi-structured interviews with purposive sampling procedure considering theoretical saturation. The research method was qualitative and the data was collected using thematic analysis and three-step coding. The findings showed: sociologically, since citizens were members of various social groups, people in multicultural cities experienced a more complicated situation in terms of their formation and understanding of their identity. Consumption was a new lifestyle that affected identity, which led to its strengthening. Therefore, the construction of indigenous identity took place through the consumption of elements of indigenous culture among the women of Bandar Abbas city. "Consumption of space", "occasional and non-occasional consumption of food to acquire identity", "collective and ritual consumption of local elements", "individual consumption to acquire collective identity", and "the identity-giving nature of language use" led to the construction of the core category of "consumption of identity as a lifestyle", which showed that the native identity in Bandar Abbas city was continued based on consumption among native women and more consumption had led to the strengthening of this identity. The characteristic of Bandar Abbas culture was that a set of elements were used in it and a coherent set of elements was provided which had an effect on the specific nature of the actions of women in the society and had become an important source of identity-giving for women and the local society.

The present study aimed  investigating the development of female headgear of the Qajar era in the in-private  and in-public based on cultural psychology. The research universe consisted of all  cultural psychology and historical texts on female headgear in the Qajar era. Study sample purposively embraced all types of female headgear of the Qajar era such as Taj, Taj Kolah, Sarband, Araqchin, Lachak, Charqad, Chador, Chador-e Godar, Rubandeh, and Picheh. The study was conducted using a qualitative descriptive-analytical method. The data was collected via library method through taking notes and assessing images from the existing cultural psychology and historical sources. The results showed that through the course of the Qajar Dynasty, the in-private female headgear of the upper class changed from Taj and Taj Kolah to Charqad and Lachak, while the in-public headgears remained relatively the same. That means, while in-private headgears had gradually become more complete but less complicated, the in-public headgears, namely Chador, Rubndeh, and Picheh, stood nearly loyal to their traditional form with very little changes, such as replacement of fabric-made Pichesh with horse-hair-woven ones. Generally, it could be concluded that despite diversity and changes in the form and material of in-private female headgears during the Qajar era, the in-public headgears remained limited and unchanged.

The purpose of the present study was to investigate the interacting with spouse style of Hazrat Khadijah (PBUH) in three cultural, psychological and behavioral fields. The research universe included all the texts and sources related to Hazrat Khadijah (PBUH). The sample of the research was the texts related to the interacting with spouse style of Hazrat Khadijah (PBUH) and the cultural, psychological and behavioral analysis about this contents. This research was descriptive and analytical. Data was collected using documentary and library methods via reviewing the texts on interacting with spouse style of Hazrat Khadijah (PBUH and cultural, psychological and behavioral subjects and note taking on index cards. Then the obtained data were analyzed. The results of the research showed that Hazrat Khadijah (PBUH), the unique lady of Hijaz, acted very admirably in her way of interacting with spouse to the Holy Prophet (PBUH) in three cultural, psychological and behavioral dimensions, and she should be a perfect model not only for all faithful women, but also for absolute all women. She that was taken under consideration of others during her lifetime and after her death, developed the attitude toward matrimony, the impact of age on marriage and non-insisting on luxury in cultural field. On psychological domain she held traits akin love and perception, deep confidence on her spouse and understanding the life difficulties.   Also, in the field of behavior, she had characteristics such as chastity, generosity, honoring her spouse, supporting her husband, and creating a safe and relaxing atmosphere at home.  Therefore, it could be reported that the use of all these components by women would improve their status with their husbands and, as a result, strengthen the family and achieve common goals.

The purpose of the current research was to develop and validate Feeling of Loneliness Questionnaire in Iranian women (a case study of women in Tehran). The statistical population included all the women of Tehran city. To select the subjects via interview 18 to 45 years old women whom experienced loneliness feeling were interviewed to saturation point. After 12 interview sessions no new code was extracted. The research method was a combination of quantitative and qualitative procedures. To develop and validate the Feeling of Loneliness Questionnaire in Iranian women, the participants were interviewed in the qualitative step. To assess the validation and the reliability of the questionnaire, quantitative and qualitative face validation, content validation ratio, validation content index, confirmatory and expletory factor analysis were applied. The questionnaire reliability was examined by internal consistency and halving method. The results of expletory factor analysis revealed that Feeling of Loneliness Questionnaire with 13 items consisted of three factors (family loneliness, individual loneliness and social loneliness) and had proper validity and reliability. The confirmatory factor analysis also affirmed the three factors model. It could be concluded the Feeling of Loneliness Questionnaire is authentic and eligible to assess the feeling of loneliness in women.

The research was aimed to compare cultural and psychological feminine emotions content  of Najme Zare, Maryam Jafari and Roza Jamali with Ghada Al-Samman poetries. The research universe included all the poems of Najme Zare, Maryam Jafari, Roza Jamali and Ghada Al-Samman. The sample encompassed the poems related to cultural and psychological feminine emotions content of the poets. The method was descriptive-analytical. To collect data library method via note taking was processed. The results showed that one of the important themes was the discussion of cultural and psychological content and their signs, which each female poet had a different and sometimes common understanding according to the mentality and culture of their society. Another important and common subject in the poems of these poets was romantic language and female lyrics. Each poet had her own romantic language, which in some cases were similar and sometimes different from Ghada al-Samman. The all-embracing emotional theme of Najme Zare's poem was sadness and separation from the beloved. Maryam Jafari's romantic and social odes was more special in terms of female's discourse and language. Roza Jamali's poems were based on female imagination and showed most of the female romantic themes in the form of symbols, and her poems used more emotional and feminine words compared to other two Iranian poets. In the case of Ghada Al-Samman, there was a combination of the mentioned cases of these three Iranian poets in her feminine romantic language; It means that it was both a poet complaining about the separation of a lover and a defense of women's rights.

This research was aimed to determine the effectiveness of compassion-based therapy on marital intimacy, quality of life, and chronic pain of women affected by marital infidelity in Minodasht city. The statistical population included all the married women affected by spouse infidelity who referred to counseling centers and psychological service clinics of Minodasht Welfare Department in the period of November to December 2022. Thirty women were selected by purposive sampling and they were randomly assigned in two experimental and control groups (15 subjects in each group). The present study was a semi-experimental pre-test-post-test type with a control group and a follow-up phase. The experimental group underwent eight 60 minutes’ sessions of compassion-based therapy based on the protocol of Tirch et al. (2014). The follow-up was conducted three months after the termination of the post-test. Data was collected by implementing Thompson and Walker's (1983) Marital Intimacy Scale, Warr et al.'s Quality of Life Questionnaire (1993) and McGill's Chronic Pain Questionnaire (1975). The research data was analyzed by repeated measure analysis of variance test. The results showed that the treatment based on compassion on marital intimacy (F=14.763, P<0.000), quality of life (F=13.852, P<0.000) and chronic pain (F=455.626, P<0.000) of women affected by marital infidelity were effective and these results were permanent until the follow-up period. The results also indicated that compassion-based therapy had an effect on increasing marital intimacy, quality of life, and reducing the chronic pain of women affected by marital infidelity by creating an atmosphere of empathy and kindness towards oneself.

The purpose of the current study was to investigate the educational and psychological themes of women lullabies of Fars Juyom region culture. The research population included all Juyom region of Fars women. The sample subsumed 23 aged women (older than 50 years) whom were selected via purposive sampling procedure. Then all were being interviewed. The research method was descriptive-analytical. Both field and library methods were used to collect data. In the first step, the educational and psychological concepts of the lullabies related to folklore culture were investigated.  Then the educational and psychological themes of women lullabies of Fars Juyom region were considered.  The findings revealed that based on child psychology the lullabies were not just a song to put the child to sleep, rather, lullabies had an effect on the child's progress and growth rate, increasing loving relationships between parents and children in families. The use of lullabies had an effect on relieving worries, treating mental disorders and psychological well-being of mothers. From a psychological point of view, lullabies provided a psychological, emotional and intellectual situation in which the mother expressed her hopes and dreams. Also, in the ancient region of Joym, lullabies for women were not just a song to put the child to sleep, but lullabies were like a medium through which women expressed their desires, wishes, prayers, curses and protests. In fact, lullabies had a   hidden function in addition to the obvious function of a mother's song to put the child to sleep. Lullabies Joym's region were full of emotional and maternal aspect, which was visible in different levels of lullabies.