نشریه مطالعات جنسیت و خانواده
سال دوازدهم شماره 1 (پیاپی 22، بهار و تابستان 1403)

Sociological studies regarding changes and evolutions in societies indicate that no human need and force has been in the focus of culture’s attention more than sexual force with the aim to be controlled, monitored and guided; the foresaid issue is more evident in religious communities. Therefore, sex education model making according to cultural requirements and considerations as well as the pathology of the common existing models of sex education, is a unique necessity. Considering the necessity, this study aims to identify the main dilemma and present prioritized strategies by applying the causal layer by layer analytical approach and relying on academic as well as outstanding research capacities. Accordingly, the study was carried out based on analyzing 62 research documents and 8 interviews. The most important data collection tools applied here are content extraction form and semi-structured questionnaire.In this study, the causal and strategic space was first examined based on four layers of litany, system, discourse, and mythology, and then strategic recommendations were designed and formulated in line with each of the foresaid layers.

Theology as sociology can be applied in two senses. The first meaning considers the parallelism of theology and sociology in the semantic core of liberation. This means that feminist theology as the theology of liberation from oppression, class, patriarchy and discrimination is considered a type of critical sociology with a liberating mission, which seeks the liberation of society as well as its rejected part, i.e. women, through the lens of theology.The second meaning refers to the critical approach of feminist theology regarding classical theology by criticizing its mechanism and emergence. Feminist theology in this critique points to the contextuality of classical theology and investigates the effect of the epistemological context and historical structure in the formation of singular issue. It indicates that how by distancing from contexts and backgrounds, the historical issue is forgotten, but the abstract issue still remains. Feminist theology seeks to prove that this process has occurred for many religious beliefs and teachings therefore it applies this outlook for the field of gender. Understanding a theology and criticizing it based on its context is regarded as a kind of turning point from theology to sociologyReuther introduces her theology as a kind of sociology applying the second meaning. She aims to obtain the mechanisms of exclusion of women in theology by analyzing and extracting the mechanism of power construction in society. Unlike Mary Daly, a radical post-Christian theologian, Reuther considers the text and narrated Christian history to be authentic but subject to history and context. Pointing to the historical and social context in the emergence of Christian tradition and explaining their role in the formation of understanding and belief, Reuther states that although these foresaid issues have been effective in the construction of classical theology, they are not original and can be modified and reconstructed. Hence, to accomplish the reconstruction, she points to evidences of intact Christianity and tries to purify the divine will and the prophetic spirit of Christ from these deviations with emphasizing the distinction between “early Christianity" and "Christianity of the followers of Jesus"..

Since the 2010s, the production of movies and series based on home cinema has emerged in our country. Since the representation of women in media such as home cinema is effective on the attitude of the audience as well the society, it is important to address the way women are represented in home cinema. One of the representations of the media considering women's issues is observable in Shahrezad series; therefore, the authors in this study have analyzed the representation of women in three seasons of the Shahrezad series by applying narrative analysis as well as problem solving approach. Coding at three levels led the authors to five themes at the third level, eighteen concepts at the second level, and 124 categories at the first level. The findings indicate that while paying attention to the position of women, the representation of women and their gender identity in Shahrazad series shows their cognitive-behavioral algorithm during the second Pahlavi period as a symbol of the confrontation between tradition and modernity. This means that women in the foresaid era were acting in a subordinate position in the private domain and were dependent on men; however, as highlighted in the second season of the series, they were trying to gain a social status in the public arena. Meanwhile, it can be seen that the aristocracy system was able to affect the public and private roles of people. In general, women's encounter with modernity in Iran was experienced with the perception of modernity in its general entirety, and the specific functions of tradition had lost its balance, and the impact of modernity has brought many consequences for them.

Hijab has been regarded as one of the important issues of the Islamic Republic of Iran in the cultural and social arena; hence, during the years after the revolution, efforts have been made to promote it through policy and legislation in order to minimize the challenges considering this issue. According to the dynamics of developments regarding the field of hijab, policy makers and decision makers need the most efficient studies to implement the most successful policies and programs. For this purpose, finding the roots and identifying the reasons for the failure of the hijab promotion policies as well as discussing solutions to overcome the current situation are the two goals of the present study. These two goals were achieved through a qualitative approach and thematic analysis method was included in two main stages: In the first stage, the reasons for the failure of hijab policies in the existing articles and laws were analyzed. In the second stage, interviews with thirteen members of leadership experts were applied as the basis for data collection after reaching theoretical integration. According to the findings of the research, the causes of inefficiency of hijab policy were summarized into two overarching themes arising from "governance coordinates" and "cultural and social coordinates". Also, the effective factors on the effectiveness of hijab policies were formulated under three paradigmatic, functional and structural contexts and in five overarching themes: "management of governance paradigmatic changes", "management of cultural and social paradigmatic changes", "development of policies", "choice of tools" and "identification of the environment and facilities". Among the implications of this research is the recommendation for dynamism and not rigidity in hijab policies, closing the gap between the fields of knowledge and policymaking, and finally popularizing and recognizing the actors of the public arena for the purpose of future policies.

During the Qajar era, Iranian society entered a new phase of change and transformation, which was significantly different from the previous periods. Modernity challenged Iran's previous educational systems and provided the context for modern education to enter Iran. Although the history of girls' education in Iran has been studied from different aspects, in this research, by describing official reports, legal documents, newspapers, letters and by analyzing historical data applying the method of conceptual history, we seek to examine the evolution of the concept of education and its effects on the girls' education system in order to make a fair judgment. We should also have more information about the resistance against new schools for girls. Before the entrance of modernity in Iran, the meaning of education included calculated planning and activity in order to discover individual talents for achieving worldly and hereafter happiness and perfection. However, at the time of the establishment of new schools, education encountered a semantic change in the sense of modernism, modernization, being against religion and tradition. According to this semantic transformation, modern schools for girls sought to create a western identity for Iranian girls. Examining the conceptual history of education shows the fact that the opponents of modern schools for girls, despite having no determination and effort to reform girls' education, neither had a problem with girls' education, nor did they oppose these schools because of personal interests. Rather, with attention and sensitivity to the conceptual change of education, they resisted the establishment and expansion of new schools for girls and were aware of the goals of the founders of new schools for girls. Their resistance shows that opponents and religious scholars were worried about anti-religious, anti-traditionalism aspects of these modern schools which aimed to create a completely western identity for girls.

From the middle of the 1990s, with the expansion of the performance of artificial intelligences (which was clearly manifested in the expansion of Google's visibility), with a wide transformation in the bio-social life, we faced a phenomenon that Manuel Castells called "the networked society" and now we are confident that we should honestly remove "society" from it and call it merely as a "network". The characteristic of this new form is that machines, especially intelligent machines, rather than individuals are predominantly the partners of our social division of labor. Moreover, this phenomenon has transformed society from the product of the division of human labor to a network, which is the product of the division of labor among operators and the division of leisure among humans. The outbreak of Covid-19 explosively promoted the spread of machines in network oriented division of work, and now all social institutions are faced with a subversive situation, and among these institutions, the basic institution is family.The most important feature of the new situation is that the distinction and border between the work place, family environment and leisure time is getting more blurred. This study, applying Zimel's analytical method, indicates that if family can successfully manage leisure time and can create a suitable environment for consolidation of members' work activities, leisure activities, and family and kinship activities, including communication and educational activities, and other collaborations, it turns out to act as a singular intimate network unit that no other network organization can replace it in today's and future world.