JAME PAZHUHIY FARHANGI
Year:2019 | Volume:10 | Issue:1 |Papers Count:6

Extent and dissemination of studies on religion and national identity doubles the need for a meta-analysis approach. Therefore the purpose of this article is analyze and combine the results of researches on religiosity and national identity. The statistical population of this research is composed of all scientific and research articles in Iran in relation to the relationship between religiosity and national identity from 2006 till the end of 2016. total of 24 studies were found, which 10 were selected as the final selection for sampling. Initially, the diffusion bias and the heterogeneity of the effect size were confirmed. Then, sensitivity of effect size and effect size coefficient and moderating role of statistical population were investigated using CMA software. Findings show that the coefficient of influence of religiosity on national identity is 0. 483. Also considering the moderating variable of the statistical population, this coefficient for students (adolescent) was 0. 497 And for youth 0. 462 evaluated. Overall, the results show that religiosity as an independent variable has a moderate effect on national identity as a dependent variable, although this rate is higher among adolescents than in youth.

The purpose of thisresearch was to analyze the content of the High Schoolbooks in terms of the amount of attention to the components of social capital. The present research was applied in terms of its purpose and according to its nature, iscontent analysis. The statistical population of this study was the contents of all high Schoolbooks in the 2018. In this regard, religious, Farsi, Thinking, lifestyle and social studiesbooks, were selected through purposeful sampling in the seventh, eighth and ninth grade. The research tool consists of a researcher-made checklist for analyzing the content of social capital according to putnam theory. To estimate the validity of the checklist, the content validity was usedand its reliability was also achieved through Scott's method 89/54. For data analysis, frequency and Shannon entropy method were used. Findings showed that the institutioned component had. Finally, based on the results, suggestions were presented.

This study examines the association between religious belonging and fertility preferences, and presents research-based evidence in order to explain the patterns and determinants related to Shi'a and Sunni preferences for fertility. This analysis is based on a survey conducted in rural and urban areas of Ahvaz, Babolsar, Bojnord, Esfarayen, Gonbad Kavos, Kamyaran, Khoramabad, Mahmoudabad, Hamadan, and Saghez. The survey includes 4267 males and females aged 15 years old and over. According to the preliminary results of this analysis, three general patterns can be addressed. First, the two-child family is the most visible observation that is preferred by most Shi'a and Sunni populations. Second, both childlessness and one-child family are preferred by a negligible proportion of Shi'a and Sunni populations. Third, Sunni population tends to prefer a relatively higher number of children as compared with Shi'a population. However, these general observations are substantially affected by three groups of determinants: demographic determinants (such as age, place of residence, marital status, level of education), religiosity and gender attitudes. Finally, the results can be summarised and explained by the underlying conclusion that religious belonging tends to play a role as a secondary determinant of the fertility preference of Shi'a and Sunni populations, whereas the level of socio-economic development and daily-life facts play a significantly more important role. This particularly applies to such determinants as urbanization, modernization and education.

In Islamic city, social order or based on the principles and teachings of religion is an expression of Islam or in harmony with Islamic teachings that are current in the everyday lives of Muslims, so that observance of these principles and rights in the Islamic city as part of certain beliefs and rights Muslims are accepted. The most important rule regulating social, cultural and economic relations in the Islamic city of social order is the laws and decrees of the Shari'ah that regulate the behaviors, interactions and affairs of Muslims in the Islamic city. Social order must be significant in terms of how people are present in the community, trade, shopping, and consumption, work and leisure. This article aims to explain the principles, foundations and characteristics of social order in Islamic city using the method of research, qualitative analysis of the content of the texts in the theoretical part and the survey research method in the case study, which is distributed through the distribution of 750 questionnaires among the merchants and marketers with The social order categories and the use of the Likert spectrum are comparative comparisons between the historical market and the passages around it. The findings of the case study section show that the items related to social order from the point of view of the merchants, marketers and clients of the historical market are more than the passages around it. Neighborhood interaction and social monitoring, the participation of marketers in different events and their coordinated actions on various occasions such as mourning, vow and ehsan are considered as Islamic models and the social order of historical markets. In contrast to those contemporary passages, which are Western-style commercial centers, many of these patterns are low in social order, and they overcome consumerism, profitability and passage.

It may not be an exaggeration to argue that one of the most fundamental questions in sociological discourses is that who is a “ sociologist” ? in other words, what is the criteria of considering or sidelining someone as a sociologist? Of course, this question may be of no interest for many readers in the 21th century but thanks to “ postmodern turns” and making of parallel worlds, to question the criteria of sociologically is an act of going beyond Eurocentric vision of sociological imagination. In this context, I think it is high time to reconceptualize Muttahari within the parameters of sociological imagination.

Although, Fertility or the process of child bearing is a main and principal pillar of demography, but simultaneously, as a social phenomenon, it has a close relation to the culture and especially to the socio-economic feature as well as to macro policies of countries. Therefore, socio-economic and cultural policies and plans have considerable effect on fertility and reciprocally are affected by it. In other word, fertility, being a main factor of population change, also carries an important cultural element. Meanwhile, citizens of any country after moving to other countries still preserve their own culture, traditions and behaviors for many years and in some cases for whole their lives. However, available data indicates that fertility level is an exception and gradually tends to that of host country. In this study, to examine this hypothesis, an Iranian national fertility trend was compared with that of Afghan immigrants. Results of this comparison showed that: the level of fertility among Afghan immigrants has a remarkable tendency to that of Iranian national level, while gradually deferring from their own national level. Therefore, a concurrency between fertility and cultural changes was approved. This finding was then explained using “ Nudge” theory and resulted in an outcome justified by theories of fertility explanation.