پژوهشنامه سبک زندگی
پیاپی 14 (بهار و تابستان 1401)

Women’s most important roles in the Islamic lifestyle are those of maternity and rearing children, but today many women, because they have a job, are also obligated to play a correct occupational role, and therefore striking a balance between occupational and maternal roles is of particular importance. In recent years, the number of female members of academic staff has been on the increase, and since these women have undertaken a great volume of occupational tasks, achieving the equilibrium between their occupational and familial roles involves certain difficulties. Thus, using the qualitative research method, the present study aims to identify the women’s strategies for finding the balance. To this aim, interviews with 20 female members of academic staff and a content analysis of the interviews have been conducted to extract the strategies. According to the research findings, the strategies include eight categories: diligent efforts to achieve occupational goals, efforts to be a good mother, self-effacement, reduction of occupational goals, time management, a division of labor, family planning, and outsourcing of some family tasks.

Cognitive aspects of lifestyle are among its most complicated and difficult-to-understand aspects. They are models and schemata with the help of which citizens understand reality and make sense of the world surrounding them. Objective aspects of lifestyle have their foundations in the cognitive aspects. There are different methods for grasping the aspects, including symbols in games and traditional rites. Through examining symbols in each culture one can grasp people’s beliefs, opinions, and communication networks, and also conduct a semantic analysis of cultural, social, economic, and psychological behavior of various ethnicities. This means that symbols are a manifestation of people’s sense of cultural belonging in any particular region, which repeat themselves in the people’s lives and reinforce a certain understanding of identity. This study has been conducted with an analytic-descriptive approach and by using the observational method in order to offer an anthropological analysis of definitions of experts on cultural anthropology, and of the function of symbols in some customs and lifestyle of Tunikabun’s people. These people, like in many other regions of the land of Iran, have a whole variety of customs and symbols. Rituals such as ‘chicken blessing’, ‘kalli-pāchi discernment’, ‘the number of 100 for hunters’, and ‘the ladybird’ in different ceremonies each manifest some of the beliefs of the people in the region. The research findings show that the symbols in these rituals have for the most part a function of escaping from the indeterminacy of future. Furthermore, the study of these symbols shows a few important cultural traits of Tunikabun’s people that make a breeding ground for fortunetelling: an optimistic attitude towards future, bonding with nature, little acceptance of indeterminacy, and patriotism.

From the vantage point of Koranic verses and hadiths, existential influence of human’s good and evil deeds has some characteristics. Knowing these characteristics is the first step towards the design and social acceptance of Islamic behavioral patterns and lifestyle. According to this study, which has collected its data with the library research method and conducted analysis and made assessments with the analytic-documentary method, the influence is mainly characterized by the fact that the correlation between existential influences of good volitional actions and flow of blessings in society is certain, but the correlation between evil volitional actions and blight occurrence is not certain and may be averted for some reasons. Insignificance of worldly enjoyment for being a good human, meta-gender influence of volitional actions upon existence, proportion and similarity between volitional actions and existential suffering and the harmony of existential sufferings arising from volitional actions with the Best System are among other characteristics of the influence. Thus, Islamic lifestyle will have the most and most perfect harmony with the system of creation, and will direct the most benefit towards human beings and other creatures.

With a qualitative approach and using the phenomenological method, the present study aims to understand the process of deinstitutionalization of marriage. A total of 14 participants were selected by purposive sampling and with the strategy of criterion sampling. A semi-structured and in-depth interview was used for data collection. Analysis of the findings shows that 12 main themes in participants’ experience are the following: change in life and habitus as underlying the malformed circumstances; reluctance towards permanent marriage; ambivalent feelings; lack of life skills and cohabitation before marriage; sexual attraction and need; single life; circumvention of family laws; deconstruction of values; distorted identity; replacement of determinist actions with calculative actions; confrontation with the Other; and rethinking of one’s experience. These are the central and common themes pointed out by the individuals about white marriage as a component of western lifestyle. Unbelief in formal marriage, freedom of choice, right to one’s body, lack of job security and insufficient income, getting to know more, and lack of trust are among the main interpretations of the formation of white marriage.

Islamic lifestyle is a set of observable and expressive behaviors that, in theory, are the effects of Islamic beliefs and values in both individual and social dimensions of human life. A fundamental component of Islamic lifestyle is how one spends one’s life and manages one’s time. Time management is a set of skills in organizing, controlling and optimally using one’s time. The aim of the present study is to identify principles of time management in the Islamic lifestyle. In terms of its aim, this is a basic research, and has been conducted with the descriptive and analytic methods. The method of data analysis has been qualitative and inductive. Statistical population includes Koranic verses and Bihar al-Anwar’s hadiths which have been sampled purposively and in relation to the research questions. Research findings indicate that time management in the Islamic lifestyle includes four important principles: setting a goal, prioritizing, planning, and supervising. Thus, in the Islamic lifestyle application of those principles leads to a better usage of the opportunity for life and ensures human beings’ eternal happiness.

Islamic seminarian students are regarded as a reference group, and therefore expected to be more careful about their talk, behavior, and deeds in social networks. They are obligated to show, in practice, behavioral standards to the users so as to be their role models of virtual life in media action. Furthermore, incidence of immoralities on the part of Islamic seminarian users leads not only to the degradation of their character and class status, but also, at times, to damaging religious beliefs of individuals and negative attitudes towards all religious people. This research conducts a pathological examination from the individual aspect of the action of Islamic seminarian users of social networks. The research method is qualitative and the problem has been analyzed by using in-depth, purposive interviews with 16 experts on media and lifestyle, themselves Islamic seminarian users. Neglect of religious mission and making lay remarks were among the downsides of the Islamic seminarian users’ action that were pointed out in the interviews. Providing examples of and ‘proofreading’ media action are among the innovations of the present study.