JAME PAZHUHIY FARHANGI
Year:2017 | Volume:8 | Issue:3 |Papers Count:6

Pregnancy, parturition and anything related to maternal status, is represented as a series of elements, factors and phenomena; including dietary do's and don' ts that one is obliged to observe that. The aforesaid recommendations should be considered as a recommendation of a culture which is represented itself in the form of preparation and consumption of a collection of foods. Accordingly, the present study aimed at understanding the implications that can be deduced by reflection on effort to this preparation and consumption. This study has been conducted in the geographical zone from Zahedan to northern areas of Sistan and Balouchestan Province, by movement of a kind of multi-level theoretical view, and based on a qualitative approach and in a way of ethnographic. Our results indicate that these implications are not only emphasized on bio-medical function of the postpartum-based dietary recommendations. Now, the preparation and consumption of some foods, such as Sistani Kachi which has a unique combination compared to other similar versions, represent the implications that must be interpreted symbolically and semantically. These foods, in addition to facilitating the marking of an event, are context to create a maternal identity, and beyond that, to highlight the borders and other distinctions too.

The purpose of this article is to describe the desirability of childbearing among voluntarily childless in the Rasht and to understand their action on childlessness on the basis of Beck and Beck-Greensheim's theory of "The Risk Society" and "Individualization". The method of research is qualitative fieldwork and the research technique is an in-depth interview with thirteen individuals who have been voluntarily childless for at least 5 years. Findings indicate that people think on having or not having a child as a choice which can be delayed or suppressed due to other choices. However, there is a difference between the two sexes on tendency to childlessness. Women consider maternity as crucial to their identity, but men do not have the same views about fatherhood. The most important reasons for being childless can be summarized in five category: high responsibilities for child support, social constraints for parents, marital constraints for parents, high child-bearing costs, and pregnancy-related risks for women. The typology of voluntary malformation shows three categories of childlessness. permanent childlessness, temporary childlessness and those who did not have adopted specific decisions to have children or not.

Social apathy is one of the serious cultural damages to our society in the field of citizenship. One of the social apathy is environmental apathy. The method is survey and data collected by questionnaire tool. For this purpose, statistical society was all people over 18 years in Yazd and the sample size was 390 inhabitants in yazd city that elected by method of clustering sampling theoretical framework in selected with emphasis on environmental theories. After collecting data, hypotheses were studied in both descriptive and inferential level through the SPSS and Amos software. The results showed that environmental apathy is affected by environmental attitude, sense of responsibility, environmental knowledge and efficiency.so with the increase of these variables, it reduced environmental apathy. Environmental attitude affects on apathy more than others and the efficiency has the least impact. Among the demographic variables (gender, marital, income, age, education), only the relationships between education and environmental apathy are significant and individuals with under diploma educated are more apathetic. Path analysis showed that 26 percent of apathy is explained by the variables.

Social Capital is one of the important sociological approaches and has been the concern of other sciences too. The basis of this approach is social relations which has been defined as a capital alongside other types of capitals (human, material, physical, and etc). Social capital has three characteristics of normativism, trust, and cooperation. The basics and principals of this theory dates back to the ancient intellectual's views including Soidi who has introduced his comprehensive theory for the achievement of the utopian society found on his frequent journeys, interaction with different people, and familiarity with the nuances of his era's societies. Boostan is an ethical –educational work. Relying on familiarity with sadi's social ideas and using documentation method this research has qualitatively and quantitatively analyzed Sadi's participation feature in Boostan and revealed that Sadi's frequency of participation in Boostan lags behind trust and normativism characteristics. It revealed that social participation had thehighest frequency. Relying the types of participation, the outward orientation participation which is an indicator of affective relation in Sadi's desired society has the most frequency and is placed after the reciprocal cooperation. Participation based on responsibilities sharing the specialized participation showed no frequency and this findings is congruent with other indicative societies of Sadi's era.

Among the phenomena and factors regulating social order, the law is the axis of solidarity and coherence of any society. The purpose of this study is to explain the escape rule based on Travis Hirschi's social link theory. Social links and social networking links are an important factor in the coherence and sense of responsibility of individuals in relation to formal and informal rules of society. Statistics in the studied society indicate high level of disorder and legal exclusion in areas such as crimes (criminal and non-judicial), violations of administrative, administrative and other matters. The findings showed that the highest and lowest area of law-abidingness is related to driving guidance and cultural-educational exclusion law. It was found that there is a significant relationship between gender, marital status, income status and job status. Correlation coefficients indicate a significant relationship between the social link variable with the law of escape rule and the combined index of total escape rule. The overall result is that as much as a person with links and a network of strong social connections with society, it will be equally legitimate.

Zarrinqabanameh by an unknown author, is a folkloric/ narrative chivalric poetic collection in national/ religious epic type. Its author has sometimes narrated the stories of collection from the language of an old jewelry person deemed a symmetry of oral/ audio narrations. Main question of this paper is: what role and effect do the minstrelsy collections including Zarrinqabanameh have on discourse of religious culture of Safadi? For answering this question, the subject of this paper was analyzed in an analytical method by using the library- documentary studies in quantitative method in selection of data and qualitative method in findings analysis. The conclusion is that the minstrelsy was a way for religious missioning and development during Safavid. The history of minstrelsy in Iran shows that from the 10th century Iranian people narrated stories and epic narrations in order to oppose the Arab domination to the appearance of Shiite and Suni placing against each other two groups of mask actors and virtue actors and especially during Safavid when Shahname actors and narrators developed and sometimes there was a conflict between the epic chivalric narrations and common religion, minstrelsy was an effective occupation on religious discourse of the age.