NAMEH-YE OLUM-E EJTEMAI
Year:2009 | Volume:17 | Issue:36|Papers Count:9

Collective Identity forms a major area of interest within the contemporary sociology.In Iran and Iraq discussion on this topic began with the rise of modern state.Today , due to Iran and Iraqs multi-ethnic make up and also due to the process of globalization, the discussion of identity has gaind an added momentum.The main goal of this article is to descibe and analyse the dominant type of collective identity amongst Iranian and Iraqi kurds.Theoretically, the article is based on an integrative conceptual framework by which main questions and hypotheses are developed. A multiple methods(documentary and survey method)were used and the data were collected by using macro and micro questionnaires ,which had already been checked for reliability and validity. the population of the research consists of all members of Iranian and Iraqi kurds which residing in the cities of Sanandaj,Sardasht, Erbil and Benselave.over 1060 persons were selected through a multistage cluster sampling method.The questionnaire was the main data collection technique. The results show that the local(ethnic) identity is the dominant type of identity, and the global and national identity are the second and the third priorities amoung the Iranian and Iraqi kurds. The results are indicative of positive and significant relation between kurds ,s dominant type of collective identity on national and global identities and the level of development of kurds residence in township and in provinces, degree of economical and cultural capitals, type of habitus and scope of social relations and these variabels had the greatest share in explaining and predicting variations of the dominant type of collective identity among Iranian and Iraqi kurds.

The review of situation of rural communities in Iran indicates that social welfare programs and rural development don’t adapt with sustainable development patterns. Because these programs could not achieve goals in all areas, had most effects in rural communities. In this research information gathered through documental and laboratory study then new findings and results from secondary analysis developed. Sustainable development conceptualized for this study by three main dimension: integrated development, social justice and environmental considerations. The findings show that poverty, deprivation and inequality in rural communities is more than urban areas, and also social welfare programs and rural development have not reduced increasingly problems of rural communities. In the rural development programs, agricultural and infrastructural activities dominated without any specific effective result. The process of increasingly environmental destruction and wilderness development in pastures is considerable. The results show that there is not sustainable development approach in the social welfare programs and rural development in Iran and this is because of lack of theoretical framework of development and also lack of in effective approach in social participation in programs. Local and community based development is approach of sustainable development. If rural communities in the form of local institutions participated in recognizing and arrangement of their critical needs by facilitator state institutions, many of plans and activities will be effective.

The literature is considered as a social product. By studying the literature we can access new sociocultural elements. Although historical literature looks for discovery and explanation of the problem from different angle, but even can’t be reduced to the writer’s inner and outer reflexes. The basic question of the present study, is understanding of the literature field situation and reconstructing of the city space in the saedi’s works, in the 1340-50 decades. To gain this aim the researchers of this paper have selected three Saedi’s books Which are restricted to the subject of the city. In the present article pierre Bourdiu structuralism concept is used for data analysis. The methodology employed for this work is also pirere Bourdiu’s literature theory. The result of this study shows that Saedi didn’t emphasize on the outer space Of the city, but his attention was toward space symbolic function as well as semantic processes to accesses integration of symbolic elements.

During recent years, different communities and classes have been shaped in Tehran aiming to teach new ways of “living a better life”. Members of these communities, whose foundation is based on different viewpoints such as psychology and mysticism, are seeking a way of living in which they will be able to combine spiritual practices with prosperity, success, and perfection. The aim of this research is to investigate the functions and characteristics of such communities and their effects on the lifestyle of their members, and to examine the contribution of these communities to the formation of new religious behaviors in the society. To pursue our hypothesis, we used well-known theories of George Simmel, Max Weber, and Thomas Luckman in the field of sociology of religion, and applied both qualitative and quantitative methods. Based on the results obtained from two communities in Tehran with different psychological and mystical approaches, it is possible to classify their teachings and ceremonies as the cadre of “new religious behaviors”.

Fear of crime is a very prevalent issue today. It challenges the safety of cities. For this reason it has gained considerable attention among the sociologists and criminologists over the last 20 years. Whilst men experiencing relatively high rates of violence, they report their fear of crime less than women. In the contrary women have a much greater fear of crime than men, but are victimized less than men. Women’s fear comes mostly from their vulnerability to sexual harassment. However, fear of crime is real and it affects people’s quality of life. The intention of this paper is to present a perspective on debates surrounding women’s experience and fear of crime. This paper draws an original data collected from in depth interview with 50 selected respondents in Tehran. Narratives provided by women included in this study are used throughout the paper as means of drawing the attention to the point that fear is not something that happens out of the context but is situated in the social details of individuals’ circumstances and the life style. The authors of this paper organized their interview around a major theoretical and empirical divide in studies of fear of crime between approaches that see fear as a by-product of physical environment and those have emphasized on the social nature of fear. In this research fear of crime is understood within a theoretical framework which emphasize on social exclusion. The result of research shows that the level of fear that a person holds depends on many factors including gender, age, past experience of being victimized, the location where one lives and so on. Based on the finding of this research women asserted that they are more fearful of crime than men. Whether in the marketplace, or the city, it is the fear of sexual violence and harassment from which underpins women high fear.

The evidences imply that the violation of the norms of traditional and official culture, either publicly or secretly, have become popular among a part of the youths to such an extent which makes it possible to discuss the formation of a subculture contrary to the dominant official culture of the country. During the past years, this fact has caused some worriment in regards of some youths’ fidelity to the Islamic cultural norms and values of the country. Besides, there have been debates and discussions over the reasons of contravening the official and traditional norms and the definition of the breakers’ acts. Some consider the cultural deviations as sorts of protest to the dominant culture and the political system, that is, those who do not attach legitimacy and popularity to the political sovereignty and the dominant culture, express their opposition by neglecting its cultural symbols. Another group believes that contravening the norms are the consequent of accepting some aspects of a new (Western) culture, which from the point of view of its doers, it does not necessarily mean expressing opposition or protest. The aim of this paper is to address the above debates. The arguments have been evaluated based on the data gathered from a sample of 376 male and female students of Shahid Beheshti University in Tehran, in the spring of 2007. Also an interview was conducted with 10 youths who violate these norms very frequently. The data indicate that more than half of the students have tendency to break these norms at medium to high level. Thus, it can be concluded that the frequency of such behaviors among the respondents is to such an extent that makes it possible to suggest the formation of a subculture with different norms from the official- traditional culture. Besides, a considerable number of those who more frequently violate these norms define their behavior as protest and resistance, or they have the motivation to protest to social cultural and political authorities. The considerable prevalence of violation of official traditional norms in the studied population, to some extend, supports this viewpoint that the issue of breaking these norms by the youths could not be defined as a mere deviation and crime, and legal and disciplinary measures should not be taken against it, because these kinds of approaches might increase the dissatisfactions and turn these behaviors into the symbol of resistance against the official culture.

Religious organizations, as the most remarkable center for bewailing rituals, associated with the moral, cultural and social life of believers; hence it reflects the cultural-religious and even economic life of them. Islamic Revolution initiated transformation in attitude and life slyle among people; therby their perception of main elements of religious rituals converted in such a way that transformed them formally and contently. By the late 70s new religious organizations emerged whose identical elements and constructs differ from traditional one. The typology of religious organizations of women and their cultural and social charactristics are studied by quantitative an qualitative methods. In this study, three forms of religious organization among women are specified and described.