NAMEH-YE OLUM-E EJTEMAI
Year:2001 | Volume:NEW | Issue:16|Papers Count:9

Classical approaches toward myths, considering them as some inconsistent, unreal and meaningless forms, radically changed in 19th century under the effect of discoveries in the field of the historical linguistics and the development of the structural method. Under the influence of the linguistic school of Prague, the French structuralism tends toward an analysis of myths. In this analysis, myths are considered as forms containing meanings, emphasizing on the opposition between signified and signifier as it is put in structural linguistics. Thus, the analysis of myths was used as a means to understand the hidden concepts of the human mind. The main characteristic of political myths is their report, in form as in content, with the universe of power. Symbols and signs of power look above all for the legitimation of the couple "to order I to obey" among human beings. These signs, as the Iranian "far" (the Greek charisma) can take some different shapes according to every culture, but carry some similar significances and generally some comparable aftermaths. The myth of "vai" (the wind) in the ancient Iranian culture and its peers in other cultures, either the neighboring Indo- Iranian cultures or the faraway extreme orient and the preColombian American cultures, show some meaningful resemblances concerning the concept of power. In this article, after a description of the structural analysis according to Levi-Strauss, this method is used to study the myth of "vai" and the concepts that come with it in different cultures to constitute a general table. The aim of the article is, especially, to demonstrate the "mediatic" dimension of this political myth.

In this research, the influence of social and cultural developments on the interior structure of the Tehrani families through three generations has been scientifically investigated. Due to entering into the modern age, these developments have taken place. The main research hypothesis is: In spite of these increasing and wide - spread developments in the society, the family and its surrounding network have been able to progress these developments through three generations, by reproducing the present and prevailing values inside the family life. In order to do this research, a survey of the function and hierarchical duties of the kinship network on family members, through comparing the reliability of ancient ritual symbols and the managing systems of the kinship network through three generations, has been done. The research method was "surveying" and the research technique, "filling out questionnaires" and "interviewing". The research findings show that: I. The family has been able to maintain its marriage traditions and ceremonies and able to convey them to the next generations. II. Some other traditions, such as taking care of the old, supporting the family members, its supportive function,... have been maintained as well. Ill. In spite of the reliability of the functions of marriage traditions and ceremonies and intensifying these activities, some of the traditions and prevailing values in families and the kinship network are quite under the influence of the social and cultural developments and a change may also be well noticed in some of them. IV. The Tehrani families have a sort of transition at present, i,e., from the traditional to the. modern one, which is different from the Western families, in terms of its core status. Yet, these families, during the process of change and transition, have maintained their supportive attitude and some of their traditions as well.

The sociolgical studies concerning social stratifications have been concerned 1ess regarding the status inconsistency and its sociopsychological consequences. The researches which have emphasized on this phei1omenon have often hypothesized the linear relation between the status inconsistency and its sociopsychological consequences only. Therefore, this study hypothesizes the relation between the above - mentioned two variables as a quadratic hyperbola. It considers a variety .of sociopsychological consequences for different part of the status inconsistency range. > The methodology of this research has been social survey, with 705 samples aut of the Tehrani residents. The research findings have confirmed the hypothesis of the non - linearity (being quadratic hyperbola) of the above - mentioned two variables

After the formal announcement of "Mashrooteh", several societies under the title of "the official and the non - official ones" , first in Tabriz and then in most cities and certain villages, were established. The Iranian people welcomed these societies very much. Hence, they played a significant role in the social and political affairs of Iran during the early issues and events of the first two years of "Mashrooteh Movement". Before the formal announcement of "Mashrooteh", the Iranian people had no social and political rights. They were considered as the Persian kings"slaves only. Thus, through their participating in these societies, they experienced social, political, collective, organized,..., activities for the first time.

In this research, the development degree of the selection of cultural developing in the provinces of Iran, in regard to 23 cultural indicies, has been examined. The results of this research explain that Tehran Province has a high level development among the other provinces in Iran. Therefore, it is not homogeneous in regard to the other provinces. The provinces, such as Tehran, Semnan, Yazd, Esfahan, Mazandaran, East Azarbaijan, and Gilan are in the group of the cultural prosperity. While Khorasan, Zanjan, Chaharmahal - va - Bakhtiari, Ardabil, Markazi, Fars, Hamadan, and West Azarbaijan are in the group of the semi - prosperity of cultural development and the Kohkilooyeh, Khoozestan, Booshehr, Hormozgan, Kordestan, Kermanshah, Lorestan, Ilam and Sistan - va - Baloochestan are deprived of the cultural level. The important factors in the cultural imbalances of the provinces have been the unequal opportunities of resources, the centralized systems of planning, the use of core - periphery model. The optimized allocation of cultural resources from the lowest provinces in the systems of development hierarchy and also creating the equal opportunities of resources, as two strategies in the cultural development, are suggested

The own-children method is one of the indirect techniques of fertility estimation that can be used to estimate fertility measures for the years previous to the census. This method has been widely used in different countries and has produced reliabld results. Using the own-children method for the first time in Iran, this study has estimated age-specific fertility rates and total fertility rates for single years during 1972 and 1996. In this paper, first, the application of the method to the Iranian censuses is explained. Then, possible errors for using the data necessary for this method in census files are discussed. Finally, using the own-children data from the 1986 and 1996 censuses, fertility trends and levels for the years 1972 to 1996 are assessed and analyzed. The results of this study suggest that the own-children method is a reliable and useful method for estimating fertility measures in Iran.

The real viewpoint of Zoroastrianism concerning close family members marriage and the frequency rate of this sort of marriage among the ancient Iranians has been a critical topic discussed by the historians, researchers, and the scholars of the Iranian studies for ages. Hence, in this research, it has been tried to survey and analyze this conflict without any prejudice, pre - assumptions, and value - oriented attitude. In general, one may conclude that marriage among close family members was noticed in ancient Iran, though, it was not so frequent and prevailing except for the kings and the aristocrats. There were certain reasons and factors for this sort of marriage at that time, such as appropriate social status, ethnicity motivations, xenophobia, maintaining parentage originality, their belief regarding the positive effect of them on biological promotion, reinforcing class status, preventing wealth distribution and loss, facilitating dowry and marriage - money - portion, etc. At the end, it should be said that this sort of marriage was abolished through the emergence of Islam in Iran.

In the light of theoretical considerations and based upon the data obtained from a survey research on vandalism in Tehran, this article attempts to summarize and synthesize the findings and results of the survey in order to describe the characteristics of the vandals and those who are not prone to vandalism. Furthermore, the behavioral characteristics of the vandals have been compared with those who are prone to vandalism in other communities so as to gain certain similarities in their criminal behavioral patterns. This allows to present a theoretical model, and to put forward the factors under which the vandalistic behavior appears. The data utilized in the research were collected by a 10 page questionnaire composed of 110 items. A sample of 200 vandals along with 200 non - vandals which was drawn through a disproportionately stratified sampling was surveyed in order to achieve the aims of the research. The research findings indicate that the vandals under study were quite different from those who were not prone to vandalism in terms of their family background, socio - economic status, age group, gender, childhood experiences, school achievement and so on. The reseach results also demonstrate that vandals" tendency toward vandalism has been under the innuence of various factors. They have had a feeling of normlessness, isolation, discrimination, cont1ict, revengefulness and extortion. They were also politically alienated, emotionally depressed, socially anti - society, morally weak with a great tendency toward deviant sub - culture