One of the types of violence against women is genital mutilation, such as Circumcision, which causes physical, sexual or psychological harm or suffering to women and is caused by cultural and social issues and has received less attention. The aim of the present study is to examine the “lived experience of the socio-cultural contexts of female genital mutilation centered on “Circumcision” in Hormozgan Province”. Data were collected using a social interpretive approach and a qualitative method using in-depth interview techniques. Based on the purposeful snowball sampling method and the theoretical saturation criterion, fifteen people participated in this study and their lived experience in relation to the lived experience of female genital mutilation centered on “Circumcision” was studied and analyzed. The analysis of information and the presentation of the final theory are based on the grounded theory method. According to the findings, the central category that indicates the impact of religious and family institutions in the continuation and “reproduction of the traditional pattern” has been. The causal conditions for the formation of the central phenomenon as perceived by the participants include: deception, inexperience, passivity, fear, disturbing feelings or perceptions. The conditions of various intervening factors include: traditionalism, obligation of religious norms, gender stereotypes, repressive stereotypes and cultural alienation. In order to oppose the phenomenon and interrupt it, the activists also use strategies such as: escape strategies (escape, delay) and gender empowerment. The consequences of using the strategies of the participants are: withdrawal, feminine deficiency, physical, mental and emotional damage, dissatisfaction and social confrontation. Extended Abstract 1. Introduction Female genital mutilation (FGM) not only lacks any medical or health benefits but also represents a form of violence and sexual abuse against girls and women. This practice jeopardizes women’s health and leads to numerous complications, including uterine infections, severe pain during sexual intercourse, frequent urination, and persistent bleeding. Violence against women transcends class, race, nationality, age, religion, and ideology, and FGM—often referred to as cutting or circumcision—is one manifestation of this global phenomenon. It inflicts physical, sexual, and psychological harm and persists due to entrenched cultural and social norms that have received limited scholarly attention. Opposition to FGM has become a major concern for women’s rights advocates, human rights activists, social movements, and international organizations such as UNICEF and the United Nations. The most extreme forms of this practice have devastating effects on women’s physical and psychological well-being and can even result in death due to bleeding or infection. This study aims to examine the socio-cultural contexts of FGM in Hormozgan Province, focusing on the lived experiences of women who have undergone cutting. It seeks to answer the following questions: What are women’s lived experiences of FGM in Hormozgan Province? What are the socio-cultural foundations of this practice? What are its main consequences? And what strategies can help prevent or reduce it? 2. Methodology This qualitative study employs grounded theory to explore the lived experiences and socio-cultural foundations of FGM. Participants were selected through theoretical and snowball sampling, resulting in a group of 15 women from Hormozgan Province in 2022–2023. Interviews continued until data saturation was reached. Data collection was based on semi-structured interviews, and new participants were recruited according to emerging concepts and categories derived from the grounded theory framework. The data were analyzed through open, axial, and selective coding, leading to 289 initial concepts condensed into 42 subcategories and 17 core categories. These were integrated into a paradigmatic model consisting of causal conditions, intervening conditions, strategies, and consequences centered around the core phenomenon. To ensure validity, interviews included women of different ages and social backgrounds. Continuous comparison of data, triangulation with national and international studies, and conceptual saturation strengthened both internal and external validity. 3. Findings Causal conditions showed that family decisions regarding cutting are shaped by local normative pressures, fear of moral stigmatization, and gender stereotypes. Mothers, often influenced by elder female relatives, face a conflict between preserving family honor and protecting their daughters’ bodily integrity. Contextual and intervening conditions revealed that local customs outweigh religious mandates, with religion serving more as a legitimizing discourse than a genuine obligation. Ritual adherence—embedded within an “economy of morality” that links honor to control over female sexuality—plays a decisive role in maintaining the practice. Although some participants referred to strict Shafi'i interpretations, analysis showed these beliefs were intertwined with misinformation and limited access to alternative medical or religious perspectives. The findings also indicated that women’s strategies evolve over time. In childhood, strategies such as silence, avoidance, and endurance prevail, while in adulthood, negotiation, persuasion, alliance-building, and consulting midwives or physicians emerge as active strategies. These actions expand through storytelling, reframing of shame and honor, and social media advocacy. Education, urbanization, and exposure to external influences further strengthen this transformation. The consequences are both physical and psychological: pain during intercourse, reduced pleasure, difficulty achieving sexual satisfaction, feelings of bodily violation, and traumatic recollections. A notable insight is women’s dual role—as both subjects of the practice and agents of its reproduction or transformation. Female leadership within families can either reinforce traditional norms or catalyze change when supported by education, networks, and alternative knowledge. 4. Conclusion The conceptual framework integrates causal and intervening conditions, strategies, and consequences into a coherent model centered on the reproduction of male-centered subjectivity upon women’s bodies. This reproduction is sustained through ritual legitimacy, bodily discipline, and intergenerational transmission within kinship-based family structures and the moral economy of honor. However, intervening factors such as education, urbanization, culturally sensitive health services, and access to alternative narratives open cracks in this structure. Depending on women’s access to resources and alliances, these cracks may widen, allowing for critical forms of female agency to emerge. Consequently, outcomes range from the reinforcement of patriarchal control to the rise of a new female subjectivity that redefines bodily dignity and social value.

Language can be studied from various perspectives. One of the methods for studying linguistic variations in society is examining cultural sources such as stories, novels, musical productions, poems, and ancient myths. Among the topics that have received significant attention in the media and have an important place in the representations is the concept “gender”, particularly the representation of masculinity or femininity. The representation of patriarchy has various positive and negative aspects and varies across different cultures. The portrayal of a powerful and influential man is influenced by the components of a culture and its role and position within that context. This study aimed to explore the representation of patriarchy in a positive form in ancient Persian poetry from the perspective of social linguistics. To achieve this, verses that have a clear connection with the subject matter of the research, that is, gender-based linguistic interaction, were selected. Using Barthes’ three-level semiotic analysis method, the representation of the male character and specifically the father, as well as the linguistic position of the father compared to other roles, were analyzed from the perspective of social linguistics. The results on that the ancient poetry showed the representation of male linguistic control, linguistic dominance of the father over other roles, the absence of dialogue, and the establishment of a framework for making requests from the central male figure (father), as well as gendered language in linguistic interactions. This representation is based on the ideology and patriarchy discourse in society, and although it has been considered positive in society and culture, it does not hold the same position and role in contemporary society.

Violence against women is assumed to be the result of patriarchy values and unequal distribution of gender power in the family. In this framework when masculinity power of men is threatened, violence occurs. This paper is a case study that pursues open hypothesize test. The study has accomplished via qualitative method and deep interview technique among 30 women who experienced violence and sought help from Āmol’s Counselling Centre. The results show when women challenged dominance and questioned their subordinate relationships in the family by resisting instrumental attitude, the majority of them faced violence. These results also indicate that modernity, by exposing these women to important resources such as education and employment has fostered resistance potency in them.

Extended AbstractIntroduction Investigating and understanding the relationship between society and literature is one of the most important and attractive interdisciplinary topics. Perhaps, from a perspective, this relationship can be compared to the relationship between a person and a mirror. In this analogy, a society can be seen as a living and dynamic entity that sees its different manifestations in the mirror of literature, of course, a magical, changing and influential mirror that shows different manifestations of the society, and since consciousness is a product of a self-representative relationship, the world created by literature is mutually the originator of the construction of consciousness and the basis of change in the objective construction of society and this cycle continues.MethodologyLucien Goldman (1970-1913), who sought the application of dialectical materialism in literature review, chose the title of developmental (genetic) structuralism for his theory. The method of genetic structuralism speaks of two stages of perception and description in the process of examining and understanding the concordance of structures. Understanding means recognizing the meaningful structure of the work and explaining means the dialectical inclusion of the meaningful structure of the work in the comprehensive social structure and historical-social totality.FindingsThe findings of this article show the existence of a structural compatibility claimed by Genetic structuralism, between the socio-political structure of Iran at the threshold of the 1950s and the structure of Simin Daneshvar's novel.AnalysisThis article, with a detailed and line-by-line review of Savushun's novel, emphasizes the four elements of relationship with sources of power, activeness and ability to solve problems, self-knowledge and self-belief and the scope of action that are clear signs of the status of women in a patriarchal structure and explains the similarities and differences of these elements in the structure of the text and establishes the relationship between this structure and the stability or change of the characteristics of the objective structure of society was an effort to explain and better understand this work in particular and women's literature in general with a sociological approach.Zari is a quiet, patient, tolerant, timid, tolerant, weak and confined house angel, and this semantic structure of the text is related to the structure of the author's consciousness and the class that he represents in the work of giving coherence and giving meaning to the world. In this way, the traditional and patriarchal structure of Savushun (1969) is consistent with the objective structures in general and the role and position of women in these structures in particular in the social context which portrays the traditional and angelic educated woman.ConclusionsLucien Goldman's formative structuralism is a thought model that simultaneously studies socio-economic structures and the dialectical relationship between these structures and the text, and for this reason, it can be used in examining the aforementioned developments and how it is related to literature, especially Savushun. Accordingly, with this schema and through the four criteria resulting from it, i.e. relationship with power sources, activeness and ability to solve problems, self-awareness and self-belief, and limits of action, this article analyzed Savushun. This article shows the relationship between the dual social-economic relations (city and village) along with the role of the patriarchal authoritarian power structure in these two spaces and the effect of all these components on the many characters of daily life depicted in the novel, especially women, and the personality crises caused by the mentioned relationships are in their sensory-behavioral forms.

Male domination and the patriarchal systems related to it are the major arguments associated with a feminist movement. Man’ s hegemony is based on the law of the dominant and the dominated, which has been established by some traditional perceptions of man’ s guardianship over women. The female was subordinate to the man until she found a literary device with which to give herself an opportunity to achieve equality with him. Among those who have enjoyed this opportunity is the Lebanese poetess Nariman Alloush, whose poetic experience deserves to be studied. The purpose of this study conducted through the descriptive-analytical method is to clarify the perception of patriarchal societies that still believe in the stereotyping of women and their secondary role. Also, we try to criticize the cases of predominance and inequality between men and women as a result of depreciation and sex pressures, patriarchy, and inequality in laws and emotions. It is concluded that patriarchy is a combination of all the pressures and forms of dominance. Parental persecution in Nariman’ s poetry is a prelude to other persecutions and inequalities. The poet's view of feminism is a negative view that calls for a reform. Therefore, she criticizes the obedient traditional woman and offers some solutions that helps to delineate a new identity for that woman.

The feminist movement in the West was shaped in protest against the patriarchal culture of the Enlightenment period. On the basis of scientific evidence, the author of this article maintains that the patriarchal beliefs of the modernity have been affected by the myth-makings of Ancient Greece, because the theories of the Enlightenment period preceded the European Renaissance, the slogan of which was returning to the Golden Age of ancient Greece. On this basis, the patriarchal attitude of Greek theoreticians, such as Homer and Hesiod, affected the philosophical-social theories of the Enlightenment period, and introduced women as secondary and subordinate individuals, the participation of whom is confined to only the private sphere, and are deprived of taking part in social and public spheres.

Introduction: Family as the mostimportant social institution has been amajor concern of cultures, religions, andnations. This social institution plays a keyrole in raising children and transmissionof culture, customs and beliefs to futuregenerations. Familial violence particularlywhen it is used against women results indisorders which prevent this socialinstitution from playing its role asexpected. One sort of familial violence isviolence against women. Historically, from the beginning of human life on theearth, familial violence against womenhas been always the case, in variousdegrees and severities depending oncultures and societies. Patriarchy is one ofthe traditional way of leading a familywhich in more cases ends in familialviolence against women. ...

Throughout the history of Persian poetry, qasida has had an imitative and steady form. Such a characteristic has played a key role in the weakness of the vertical axis of this form of poetry and has always caused poet's imagination to move in a single direction. Furthermore, this form of poetry is frequently associated with a predetermined chain of images. But Nasir Khusraw’s (1004-1088 CE) attempts in introducing changes into the vertical axis of qasida are innovative; the patterns he had presented for the structure of qasida are varied and unique. In this essay, all Nasir Khusraw 's qasidas are compared in terms of structure with those of his three contemporaries: Onsori (?-1040 CE), Farrokhi (?-1038 CE) and Manoochehri (?-1041 CE). Finally, the study focuses on certain characteristic features of Nasir Khusraw's qasidas such as lengthy description, allegory, personification, frequency of key words throughout the poem and the cohesion of verses by the conjunctions resulting in the stability of vertical axis of his poetry. Such features are less common in the contemporary poetry.

Semiotics is the science of studying the sign systems and, in fact, an interpretive process for understanding the hidden truth behind the signs, mysteries, and signs and cultural symbols. In addition, semiotics tells us that structures can be meaningful. The sign system in the Islamic Republic of Iran is very important because of the creation of a new Shiite identity. The present study examines the process of transition from political symbols to social symbols in the stamps between 1979-2001 as a cultural instrument of the Islamic Republic of Iran through a combination of content analysis and semiotics. The findings of this study indicate that the process of changing the emblems on stamps between 1979-2001 indicates that the Islamic Republic of Iran's legitimacy has shifted from rulers to society and from political to social.