فصلنامه مطالعات راهبردی زنان
پیاپی 19 (بهار 1382)

This article starts with a definition of the term, women trafficking, followed by a brief history of the phenomenon in the world and in Iran. Next comes a study of the victims of the trafficking of women with respect to variables such as age, socio-economic class, education, family condition etc. Then, the factors motivating the crime and the personal, familial, and social aftermaths of the trafficking of women and girls are discussed over. Finally, a few basic suggestions and strategies are proposed for encountering the problem both legally and culturally throughout the world.

Despite the fact that it is widely used in behavioral interactions, the term “lie” is a concept that has not received a clear definition, yet. This deficiency has led to the emergence of white lies, and hence, much misunderstanding. Not only is lying an immoral act in itself, but it is also the source of many other sinful acts. Thus, compared to other sins, it is much more noteworthy. This article deals with the concept of lie and its relationship to social deviations, followed by an explanation of three approaches to the study of lie. Then, the basic function of lying and its personal and social aftermaths are discussed over. Finally, it is studied from a religious approach.

With an annual number of approximately 6 suicides in every 100,000 population, Iran is a country enjoying a rather low rate of suicide. However, the number is unfortunately increasing. Although the rate of suicides among men is more than that among women, more women commit suicide in Eelam and Kermanshah provinces due to the traditional and tribal social structures in those areas, the enforcement of many limitations against woman, and those societies’ being in a transitional state. Most people committing suicide in Iran are 18-30 years old, often illiterate or low in literacy, and jobless or lacking in a permanent job. Familial problems are in most cases the primary cause of suicide, with most women attempting suicide by taking high doses of tranquilizers or by self-burning in some areas. Psychologists consider personal psychological problems, especially depression, to be the cause of suicide in women, while sociologists are more interested in social structure and conditions and their impact on people. Removing women’s social and economic problems and strengthening their religious belief and trust in Allah are among the measures which should be taken to prevent women’s committing suicide.

Explaining women’s social deviations requires familiarity with their qualities and characteristics classified here into four categories: the physical, the intellectual, the motivational, and the attitudinal. After explaining each type of these characteristics, this paper brings into consideration the deviations threatening each of them and proposes strategies for preventing and treating these deviations. Some of the deviations are as follows: Physical Deviations: “denial of sexuality as the source of reproduction”, “centrality of sexuality in social relations”, “and ignoring the responsibilities specific to sex”; Intellectual Deviations: “marginalizing women in scientific and intellectual activities”, and “considering women as incompetent in learning”; Motivational Deviation: “extremism and inappropriate exploitation” of women’s inclination to the opposite sex; Attitudinal Deviations: “replacing feminine views with masculine views”.

Based on an understanding of human nature and the values depicted for him/her, the Holy Quran proposes various psychological, social, physical, and metaphysical factors which play a role in explaining deviations. In addition to focusing on the role of Satan and human character and psychological characteristics such as reason, anger, and lust in deviating man, the Holy Quran pays due attention to social motivations, as well. This article is to study some of the social variables of human deviation based on the Quran. Some of these variables are as follows: accompanying deviated individuals and groups, the role of the elites and the reference groups, social control and supervision, the role of social anarchy and anomic situations, the impact of the reduction of social control and supervision, the role of cultural conflicts and social structures harmful to the society.

Imposture in marriage, which means pretending to possess genuine and pleasing physical appearance and/or trying to conceal one’s physical defects and imperfections when marrying, is amongst the factors leading to family disintegration and deterioration in the relationship between married couples. Thus, men and women are warned not to deceive each other when marrying since it has legal aftermaths. The nullification of the marriage contract for the sake of compensating the harm is the solution proposed by Islam in case any imposture in marriage occurs. However, due to their familiarity with the right to nullification, men benefit from the law, but most of the women who encounter imposture in marriage renounce their legal rights and yield to divorce because of not being aware of their rights. Thus, this paper briefly studies imposture in marriage from a Fiqhi and legal approach, proposing a number of legal suggestions to prevent it.

Hijab is the next issue which Mernissi deals with in her book “The Veil and the Male Elites”. From among all the Quranic verses related to hijab, she only resorts to verse 53 of the Surah Al-Ahzab (the parties) and presents a bizarre conception of hijab on the basis of that verse, putting forward no logical argumentation for her interpretation. This article is a brief critical study of the above issue from different perspectives and intends to provide an answer to the following questions: Do the Shiite and Sunnite interpreters of the Holy Quran confirm this odd interpretation of hijab based on Quranic verses? Do the Sunnite and Shiite jurisprudents approve Mernissi’s interpretation to be in accord with Fiqh-i sources? And does the interpretation agree with the conducts of the holy prophet?

Mowlana’s positive and negative approaches to women being studied in the previous two parts of the article, the symbolic representation of women in his works is elaborated in this issue. Woman in Mowlana’s poetry is symbolized as divine love, spirituality, earth, and fertility, on the one hand, and corporeality, sensuality, worldliness, and cupidity, on the other hand. This contrastive symbolization of women is due to the duality of Mowlana’s views on women, which is rooted in the historical culture of the Muslims’. The next section of the article deals with Mowlana’s conduct towards women in his private life and social relations. This section best represents Mowlana’s conception of women, which is unique among mystics and poets.