دانشگاه کردستانجامعه شناسی فرهنگ و هنر2717-24142420201221From resistance to accepting gender stereotypes among Baloch girlsاز مقاومت تا پذیرش کلیشههای جنسیتی در میان دختران بلوچ (مورد مطالعه: دانشجویان دانشگاه ولایت ایرانشهر)21161773https://doi.org/10.34785/J016.2021.622FAسامان یوسفونددانش آموخته دکترای گروه جامعه شناسی دانشگاه تهران، پژوهشگر مرکز پژوهش های مجلس. تهران، ایران.عبدالطیف کاروانیدانش آموخته دکترای جامعه شناسی، گروه جامعه شناسی ، دانشگاه شیراز، شیراز ایران.سمیه رییسیهیات علمی دانشگاه ولایت ایرانشهر، زاهدان، ایرانJournal Article20200708The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations.<br /> The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations.<br /> The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations.<br /> The aim of this study was to identify the level of resistance or acceptance of gender stereotypes among Baluch female students of Iranshahr University. The theoretical framework of the present study is based on Giddens's theory of identity rethinking. This study is a quantitative and survey research method and a questionnaire was used. The statistical population of this study included all female students of Iranshahr University. The sample size was determined based on Cochran's formula of 277 people and sampling in the present study was based on classification sampling. The results of this study showed that about 3% of respondents were very resistant to gender stereotypes. The results of the correlation showed that there is a significant correlation between the level of religiosity of the respondents, membership in associations and associations, self-satisfaction and the environment with gender stereotypes. Analysis of structural equations showed that the variables of the model, namely the degree of religiosity, membership in associations and societies, self-satisfaction of people and others and the use of new social media, -0.520, 0.096, -0.841 and / 047, respectively. 0 have a significant effect on the degree of resistance to gender stereotypes. Based on the research results, it can be said that considering the context of society as a quasi-modern society and considering the research field which is university level, the level of resistance to gender stereotypes is estimated at a low level and the reason for this is low access to new social media. High level of religiosity, individual satisfaction with living conditions and low level of civic activities such as membership in associations and non-governmental organizations.پژوهش حاضر با هدف شناخت میزان مقاومت یا پذیرش کلیشههای جنسیتی در میان دانشجویان دختر بلوچ دانشگاه ولایت ایرانشهر انجام شده است. چارچوب نظری پژوهش حاضر براساس نظریه بازاندیشی هویتی گیدنز تنظیم شده است. این مطالعه از نوع روش تحقیق کمی و پیمایشی و از ابزار پرسشنامه بهره گرفته است. جامعه آماری این پژوهش شامل همه دانشجویان دختر دانشگاه ایرانشهر بوده است. حجم نمونه براساس فرمول کوکران 277 نفر تعیین و نمونهگیری در تحقیق حاضر براساس نمونهگیری طبقهبندی انجام گرفت. نتایج این پژوهش نشان داد که حدود 3 درصد از پاسخگویان در مقابل کلیشههای جنسیتی مقاومت زیادی داشتهاند. نتایج همبستگی نشان داد که بین میزان دینداری پاسخگویان، عضویت در انجمنها و سمنها، رضایت فرد از خود و اطرافیان با کلیشههای جنسیتی همبستگی معناداری وجود دارد. تجزیه و تحلیل معادلات ساختاری نشان داد که متغیرهای مدل یعنی میزان دینداری، عضویت در انجمنها و سمنها، رضایت فرد از خود و اطرافیان و استفاده از رسانههای اجتماعی جدید به ترتیب 520/0-، 096/0، 841/0- و 047/0 بر میزان مقاومت در برابر کلیشههای جنسیتی تأثیر معناداری دارند. براساس نتایج پژوهش میتوان گفت با توجه به بستر جامعه که یک جامعه شبه مدرن و با توجه به میدان پژوهش که سطح دانشگاه است، میزان مقاومت در برابر کلیشههای جنسیتی در سطح پایینی برآورد میشود و علت این امر دسترسی اندک به رسانههای اجتماعی جدید، میزان دینداری بالا، رضایت فرد از شرایط زندگی و سطح پایین فعالیتهای مدنی مثل عضویت در انجمنها و سازمانهای مردم نهاد است.https://scart.uok.ac.ir/article_61773_1bd5c7c1f2e770d51f1c85e82ad928dd.pdfدانشگاه کردستانجامعه شناسی فرهنگ و هنر2717-24142420201223Analyzing the cultural criminology approach to race and genderواکاوی رویکرد جرم شناسی فرهنگی به نژاد و جنسیت402261777https://doi.org/10.34785/J016.2021.103FAمعاذ عبدالهیدانش آموخته دکتری حقوق کیفری و جرم شناسی، گروه حقوق، دانشکده حقوق، دانشگاه تهران، ایران.جوانمیر عبدالهیاستادیار حقوق عمومی، گروه حقوق، دانشکده علوم انسانی و اجتماعی، دانشگاه کردستان، سنندج، ایران.Journal Article20200629Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly<br /> Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly<br /> Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly<br /> Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughly<br /> Cultural criminology explores the many ways in which cultural dynamics intertwine with the practices of crime and crime control in contemporary society; in other words, cultural criminology emphasizes the centrality of meaning and representation in the construction of crime as momentary event, subcultural endeavor, and social issue. The approach of this branch of criminology to gender and race is different from the approaches of other criminology disciplines i.e. it has a critical and distinct view about the crime definition, victim definition and the dominant orthodox criminology, etc. cultural criminology considers the issues that are overlooked by the more conventional and dominant criminology. The research vacuum in the field of cultural studies of women, as well as lack of enough interest and willingness to address race and gender-related issues in classical criminology, has made cultural criminology a progressive important issue. The purpose of the present article is to analyze the method and the effect of this approach on realization or non-realization of the ideals of criminology in relation to the two main topics in the human new sciences; that is, race and gender by using descriptive – analytic method. In this regard, it seems that cultural criminology has acted as an efficient and effective science; therefore, the legal community, sociologists and policymakers should consider it more thoroughlyجرم شناسی فرهنگی به بررسی راههای مختلفی می پردازد که در آن پویایی فرهنگی با اعمال مجرمانه و کنترل جرم در جامعه کنونی درآمیخته است. به دیگر سخن، جرمشناسی فرهنگی بر محوریت معنا و بازنمایی در تفسیر جرم بعنوان رویدادی گذرا، تلاش خرده فرهنگها و نیز پدیده ای اجتماعی، تاکید می کند. رویکرد این شاخه از جرمشناسی نسبت به جنسیت و نژاد متفاوت از سایر رشته های جرمشناسی است و نگاهی انتقادی نسبت به تعریف جرم، جرمشناسی غالب و کلاسیک و نیز تعریف قربانی و... دارد. جرمشناسی فرهنگی موضوعاتی که توسط جرمشناسی غالب نادیده گرفته می شود با جزئیات بیشتری بررسی می کند. خلأ تحقیقاتی در زمینه مطالعات فرهنگی زنان و نیز عدم تمایل و اراده کافی در پرداختن به مسائل مربوط به جنسیت و نژاد در جرمشناسی کلاسیک، جرمشناسی فرهنگی را به یک علم حائز اهمیت مترقی تبدیل نموده است. مقاله حاضر در پی واکاوی روش و نحوه تأثیر این رویکرد در تحقق یا عدم تحقق آرمانهای جرمشناسی در رابطه با دو مقوله مهم علوم نوین بشری یعنی نژاد و جنسیت به روش تحلیلی – توصیفی می باشد و در این خصوص به نظر می رسد جرمشناسی فرهنگی بعنوان علمی کارآمد و مؤثر عمل کرده و باید بیشتر مورد توجه جامعه حقوقی، جامعه شناسان و سیاستگذاران جنایی قرار گیرد.https://scart.uok.ac.ir/article_61777_89c48debdca8efaa38d57dd39528232a.pdfدانشگاه کردستانجامعه شناسی فرهنگ و هنر2717-24142420201227Border, event, being in the border worldدلالتهای فرهنگی زندگی مرزنشینی: مطالعه موردی شهر نوسود644161784https://doi.org/10.34785/J016.2021.373FAآرام نوریدانشآموخته کارشناسی ارشد گروه جامعهشناسی، دانشگاه علامه طباطبایی، تهران، ایران.محمد سعید ذکاییدانشیار علوم اجتماعی، گروه جامعهشناسی، دانشگاه علامه طباطبایی، تهران، ایران.0000-0001-7134-0801Journal Article20200725Abstract<br /> Nationalist ideas and economic-spatial inequalities have always sought to reveal aspects of the frontier world; But they do not consider this kind of "openness" to be the borderline world of independent existence and express it in contrast to the centrist world, as a result of which these theories have not achieved the essence and meaning of being in the border world as they should. For example, the importance and meaning of borders and frontier dwellers in nationalist ideas (especially classical ideas) can be examined from two aspects. First, borders are seen as a tool and resource in nationalist thought. First, the border is a tool for determining the boundaries of a territory that is essential to the formation of national identity. In other words, in the classical theories of nationalism, one of the main components for recognizing a nation is having a common land. To be. The border is a tool through which the land of a nation is determined and that nation can claim to be a nation by invoking this land. Regarding the importance of the concept of borders and land for the formation of a nation, Ratzel believes that "the formation of any nation is the product of an emotional connection with the land." (Mir Haidar, 1381: 50) In today's world, the nation includes the idea of collective unity of people in a given land. The existence of this concept is realized when the people who make up this human group recognize common elements among themselves. The second aspect of the meaning of border and frontier residents is more related to the cultural identity of frontier people. Another concern of nationalism is to have a territorially united and culturally united land, so much so that if they do not have this unified culture, they build it, that is, the process of "nationalization." In territories that embrace different cultures, governments, influenced by nationalist ideas, sought to spread a single culture throughout their territory. In fact, as Gellner puts it, "the principle of nationalism requires that the boundaries of the political unit and the ethnic unit be reconciled." In other words, since ethnicity is essentially defined in terms of a common culture, all individuals, or almost all individuals, in a political entity must have the same culture, and all individuals with the same culture must be within the same political entity. In simple terms: a culture, a country. (Gellner, 2009: 58)<br /> While these theories are important in revealing aspects of being in the world of borders, this study seeks to reveal what this world is from another aspect by considering an independent existence for the border. Considering an independent existence for the border means that a The historical background makes the openness of the border comprehensible to us, and in turn the border causes the openness of beings and the world around it, in the antique and ontological sense in a special way. In order to navigate the fundamental existence of beings, it is important to pay attention to two points in Heidegger's later works and thought. First, "Heidegger believes that the meaning of existence should not be considered absolute. "Rather, the universe must be considered historical." (Ahmadi, 1393: 37) If we want to know the essence of the existence of the border, we must obtain its historical character in order to discover the fundamental presuppositions that reveal it. This fact also indicates that the meaning of borders and frontier dwellers changes in different periods, even borders may find independent existence after formation and find different functions from their original existential goals. Second, "when things become somewhat independent as objects, they become manifest in their very essence, their very being" (Young, 1392: 91). Boundaries become "somewhat independent" after formation, and in a self-existence that is independent of us. They also manifest in such circumstances that they can influence the manifestation of other beings as well as Dasein.<br /> The method of this research is a combination of Van Mannen's documentary-analytical method and hermeneutic phenomenology. In this study, purposive sampling was used to select the research samples, which after selecting 18 sampling items, reached theoretical saturation. The data collection techniques were document study, in-depth unstructured interviews, and participatory observation and field notes. In hermeneutic phenomenology, interviews are used for a very specific purpose. First, it has lived as a tool for searching for and collecting narratives of experiences. Second, it is the tool by which conversational relationships are formed with the respondent about the meanings of experience. This may be achieved by reflecting responsibly on the subject under study (Van Manen, 1984). Interviews also allow respondents to talk about their stories in their own words. Vanmanen believes that in a hermeneutic phenomenological research we can choose three approaches to reveal or separate the thematic dimensions of a phenomenon: 1- Holistic approach 2- Selective or highlighting approach 3- Partial or line-by-line approach, In the holistic approach, the text is considered as a whole, and the question arises as to what phrase can express the meaning of this text, and then we try to understand the meanings of the text using the formulation of such a phrase. Let's express. In the selective reading approach, the goal is to find themes that fulfill the description of the phenomenon. In the partial reading approach, we examine each single proposition or set of sentences and the question arises as to what each of these sentences or sets of sentences express about the phenomenon (van manen, 1990: 93). In this research, two holistic and selective approaches have been used to reveal the structure of the main meanings of the experience of the people of the border region.<br /> The findings of this study indicate that the idea of "building" the nation provided the conditions for the openness of the borders, but the borders, after being formed, in their turn affected the way the beings of the world around them became open. Boundaries cause the world around them to become apparent, not in its essence and nature, but in a different way. "Instability", "insecurity", "panic" are the existential structures of the beings of the border world. Just as borders reveal the world around them in a special way, they also affect the "design" of frontier dwellers, revealing frontier dwellers as "anxious and uninhabitable" peoples.چکیده<br /> همواره اندیشههای ناسیونالیستی و نابرابریهای اقتصادی-فضایی سعی کردند سویههایی از جهان مرزنشینی را آشکار کنند؛ اما این نوع «آشکارگی» برای جهان مرزنشینی هستی مستقلی قائل نیستند و آن را در تقابل با جهان مرکزنشینان بیان مینمایند، درنتیجه این نظریات، آنگونه که باید به ذات و معنای در جهان مرز بودن دست نیافتهاند. ضمن اهمیتی که این نظریات در آشکار نمودن سویههایی از در جهان مرز بودن دارند، این پژوهش درصدد است تا با در نظر گرفتن هستی مستقل برای مرز، چیستی این جهان را از جنبهای دیگر آشکار نماید در نظر گرفتن هستی مستقل برای مرز بدین معناست که یک پیشزمینه تاریخی آشکارگی مرز را برایمان فهمپذیر میسازد و بهنوبه خود نیز مرز مسبب آشگارگی هستندهها و جهان پیرامون خودش، در معنای انتیک و انتولوژیک بهگونهای خاص می-شود. روش این تحقیق تلفیقی از روش اسنادی- تحلیلی و پدیدارشناسی هرمنوتیکی ون مانن است. یافتههای این پژوهش بیانگر این است که اندیشه «برساخت» ملت شرایط آشکارگی مرزها را فراهم ساخت اما مرزها بعد از شکلگیری، بهنوبه خود بر نحوهی آشکارگی هستندههای جهان پیرامونشان اثر گذاشتند. مرزها مسبب آشکارگی جهان پیرامونشان نه در ذات و چیستی خویش بلکه به صورتی دیگر میشوند. «ناپایداری»، «ناامنی»، «دلهرهآور بودن» ساختارهای وجودی هستندههای جهان مرز هستند. هم چنانکه مرزها جهان پیرامونشان را به شیوهای خاص آشکار میکنند، بر «دازاین» مرزنشینان نیز اثر گذاشته و مرزنشینان را بهعنوان مردمانی «نگران و اقامت نا گزین» آشکار میکنند.https://scart.uok.ac.ir/article_61784_517818ace43502635292fccf43ac529c.pdfدانشگاه کردستانجامعه شناسی فرهنگ و هنر2717-24142420201230Woman Identity Representation in Laki’s Proverbsبازنمایی هویت زن در ضربالمثلهای «لکی»886561785https://doi.org/10.34785/J016.2021.251FAجلیل کریمیگروه جامعه شناسی دانشگاه رازی0000-0003-0669-4261سیاوش قلی پوراستادیار گروه جامعه شناسی دانشگاه رازیزینب علیمرادیدانشجوی کارشناسی ارشد/دانشگاه رازیJournal Article20200808جایگاه زن، در جامعه، اغلب به واسطه تصویری معرفی میشود که فرهنگ، مذهب، فعالیتهای روزمره و باورهای جامعه از آن ارایه میدهد. این افکار و عقاید در اشکال متفاوتی نمود پیدا میکنند و یکی از این نمودها ادبیات شفاهی، به مثابه بخشی از فرهنگ عامه، است. ضربالمثلها یکی از انواع ادبیات شفاهی هستند: « میراثی از آداب و رسوم، باورها و عملکرد هر نسل که به نسلهای بعد منتقل میشوند». <br /> «لکها مردمانی هستند که همچنان بسیاری از آداب و سنن گذشته را حفظ کرده و در میان کردها و لرها زندگی میکنند». آنها در یک ناحیه کوهستانی نسبتا بزرگ، محل اتصال چهار استان ایلام، کرمانشاه، لرستان و همدان زندگی میکنند. زبان لکی از زبانهای شمال غربی ایران (شاخهای از پارسی میانه) است و بیشتر واژههای آن در زبان اوستایی و پهلوی آمدهاند (صفیزاده، 1392: 3). از سوی دیگر، زبان لکی سرشار از ضربالمثل و عبارتهای کنایی است؛ این ویژگی باعث شده است که این هنر مردمی رواج بیشتری داشته باشد(همزهای، 1396). <br /> مسئله مقاله حاضر «بازنمایی» هویت زنان در ضربالمثلهای لکی است. چگونگی بازنمایی هویت زنانه از آن جهت مهم است که همین تصویر تاریخی است که بخش عمده و پایهای هویت، خلق و خوی رفتاری افراد را میسازد. ارائه تصویر مثبت یا منفی، در نحوه نگرش فرد به خود، جامعه و چگونگی مشاهده جهان تاثیر دارد. ما با شناخت هویتمان دنیای اجتماعی خود را درک میکنیم. هویت زنان و نگاه خود آنها و جامعه به هویت، در آینده جامعه نیز تأثیرگذار است؛ زیرا زنان در مقام یکی از کارگزاران اصلی جامعهپذیری فرزندان و نسلهای آیندۀ جامعه، بر هویت فردی و جمعی نسلهای آتی جامعه تأثیر می گذارند. <br /> علاوه بر این ضرورت نظری، از نظر تاریخی، همگام با تغییرات اجتماعی دورههای اخیر، تغییراتی هم در وضعیت زنان قوم لک اتفاق افتاده است که باعث تغییر در افکار آنان شده است. به دلیل قدمت قوم لک و ریشههای عمیق سنت در این قوم، هنوز بسیاری از آداب و رسوم و افکار مرتبط با هستی زنان، به عنوان جنس دوم، هنوز از بین نرفته است و عدۀ زیادی از مردم طبق قواعد اجتماعی که از گذشتگان بر جای مانده است رفتار میکنند. این عدم همگامی بین انتظارات نسبت به زن سنتی و زن جدید باعث به وجود آمدن مسائل مختلفی در مورد زنان این قوم شده است. رفتارهایی که در برخورد با زنان و همچنین توقعاتی که از زنان در داخل جامعه وجود دارد، با افکار و عقاید آنها همخوان نیست. این موضوع باعث آزردگی خاطر و سرخوردگی آنان و حتی در مواردی خودکشی آنان می شود. در مواردی نیز فشار محیط زندگی آنها به حدی است که آنان سر تسلیم فرود میآورند. از این رو، پژوهش حاضر کوشیده است روایت شفافتری از تصویر زن در سیمای فرهنگ لک ارائه کند. <br /> ضربالمثلها را میتوان بازتاب تجربه فرهنگی و اندیشههای اجتماعی مردم دورانهای گذشته تلقی کرد. براین اساس دیدیم که تصویر بازنمایی شده از زنان، در میان لکها، دارای ابعاد مثبت و منفی است. میتوان گفت زنان، در ضربالمثلهای لکی در جایگاههای مختلف به صورت متفاوت بازنمایی شدهاند. با این وصف، با توجه به فراوانی ضربالمثلهای دارای بار منفی، کفه ترازو بیشتر به سوی تصویر منفی سنگینی میکند و از این مجرا، جامعه میل خود را به ترجیح مردان بر زنان نشان داده است. هرچند در بعضی موارد امتیازاتی به زنان داده شده است و گاهی مورد تکریم قرار گرفتهاند اما همچنان میتوان گفت که نحوی از انحا، در جایگاه جنس دوم قرار دارند. در حالت کلی زن موجود فرودست و جنس پستتر و از بسیاری از حقوق خود از جمله حق ارث، حق ازدواج و انتخاب همسر محروم است. <br /> در پژوهش حاضر، نتایج ویژهای نیز به دست آمده است از جمله اینکه یکی از تفاوتهای مهم در بازنمایی هویت زنان لک در مقایسه با دیگران، تفاوت با دیدگاه کلی فمنیستها در مورد زنان به عنوان یک ابزار جنسی است. در جامعه لک زبان، نگاه جنسی به زنان کمتر دیده میشود و بیشتر به زنان به عنوان یک ابزار و نیروی کار نگاه شده است. آنان نه در همه موارد اما تا حدی در انجام امور خود اراده دارند. از دیگر مولفههای بدست آمده در این بررسی، به ویژگی هویت دهندگی زنان به مردان است. در برخی از ضربالمثلها زنان به عنوان یک دیگری در تقابل با مردان هویتشان شکل میگیرد. هویت زنان در این موارد تحت تاثیر نظام مردسالار تعیین و ساخته شده است. نظام مردسالاری به عنوان قدرت حاکم در جامعه لک عمل میکند و هویت زنان درون این نظام به صورت یک چرخه همواره بازتولید میشود. در نهایت زنان در قوم لک همیشه به صورت منفی بازنمایی نشدهاند و در برخی از مؤلفهها هم به صورت مثبت بازنمایی شدهاند. <br /> در ضربالمثلها جایگاه زنان نسبت به همدیگر نیز متفاوت بازنمایی شده است. در این ضربالمثلها سه گونه سنی، «دت، دا و دایا» شناسایی شده است. «دت» در زبان لکی به معنای دختر «دا» به معنای مادر و «دایا» به معنای مادر بزرگ است. اما در این گونهشناسی لزوماً هنگامی که از دت نام برده میشود منظور فقط دختران نیستند بلکه به زنان جوان نیز اطلاق میشود. دا منظور زنانی است که صاحب فرزند شدهاند و جایگاه آنان در خانواده تثبیت شده است. و دایا به زنان از کار افتاده اطلاق میشود و نه لزوماً مادر بزرگ. آنان گاهی به عنوان مادر و حمایت کننده، گاهی همسر و تکیه گاه و گاهی به عنوان یک سربار هستند. دا نسبت به دو گروه سنی دیگر قدرت و نفوذ بیشتری را درون خانواده دارا است و گاهی به دلیل حفظ جایگاهش بسیار حسود و ناسازگار توصیف شده است. جایگاه و مقام زنان در خانواده همسر بستگی به جایگاه و مقام خانواده پدری آنان دارد هر چقدر خانواده پدری جایگاه بالاتری داشته باشند زنان و دخترانشان از شان و احترام بیشتری برخوردار هستند. دت و دا به هر دو صورت مثبت و منفی بازنمایی شدهاند و پیر زن یا دایا در ضربالمثلها به شدت منفی توصیف شده است. بازنمایی آنان به صورت منفی میتواند به دلیل عدم توانایی آنان در ارائه خدمات باشد. آنان در این سن مهمترین کارکرد توصیف شده برای زن لک که همان ابزار بودن است را از دست دادهاند و به عنوان یک موجود اضافه و مزاحم بازنمایی شدهاند. آنان در سنین پیری به عنوان موجودی بیدرایت به تصویر کشیده شدهاند. دا در بسیاری از امورات بخصوص امور مالی وابسته به مردان توصیف شده است. بسیاری از خصوصیتهای توصیف شده برای آن-ها کلیشههایی هستند که در مورد زنان در همهی فرهنگها وجود دارند و زنان لک نیز از خوردن این برچسبها بی نصیب نبوده و هویت آنان نیز با این خصلتها بازنمایی شده است. از جمله این کلیشهها خصلت حیله گر بودن زنان است. حیله-گری وی ویژگی بیان شده برای همه گروههای سنی در ضربالمثلهای لکی است.<br /> به رغم فراز و نشیبهای روایت هویت زن در ادبیات شفاهی لکی، آنچه در کل، به عنوان روح کلی حاکم بر آن میتوان درک کرد، تصویری و هویتی در مرتبه دوم است. با اینکه در مواردی، ویژگیهای مثبت برای زن به زبان آمده و با اینکه هویتی سراسر منفی برای زن تصویر نشده است، اما در نهایت، در تحلیل گفتمان این ادبیات شفاهی، بازهم میتوان دید که چگونه از جهات مختلف، هنوز هم برتری با مردان است و زنان، تنها در کنار مردان هویت مییابند. جهان ضربالمثل، جهانی عمدتاً مردانه است.مقاله حاضر در پی بررسی چگونگی بازنمایی هویت زنانه در ضربالمثلهای لکی بوده است. رهیافت نظری مقاله ، با تأکید بر ایدههای برگر، استوارت هال، جنکینز، و کاستلز، برساختگرایانه است؛ روش پژوهش، تحلیل محتوای کیفی و فنون گردآوری داده بررسی اسناد و مصاحبه بوده و دادهها براساس فن مقوله بندی تجزیه و تحلیل شده است. در سطح اول تحلیل میتوان به بازنمایی زن در مقام یک هستی، با ویژگیهای مثبت، مانند «قوامبخش، هویتبخش و بافضیلت» و و ویژگیهای هویتی منفی «ابزاربودگی، بیخردی، اخلاقستیزی و غیرمستقل» اشاره کرد. در سطح دوم، یافتهها نشان میدهند هویتی که زنان لک با آن بازنمایی شدهاند، تا حدودی با تصویر یکدست گفتمانهای مسلط و متعارف در مورد هویت زنان متفاوت است. زیرا مقولات بدست آمده برای بازنمایی زنان در ضربالمثلهای لکی یکدست نیستند؛ این تصویر بازنماییشده را میتوان در سه دسته دِت (دختر)، دا (مادر)، دایا (پیرزن) دستهبندی کرد که از این سه گروه، هویت گروه سنی مادر نسبت به دو گروه دیگر مثبت تر و هویت پیرزن منفیتر از بقیه بازنمایی شده است. بهرغم چندگانگیهای روایت هویت زن در ادبیات شفاهی لکی، آنچه در کل، به عنوان روح کلی حاکم بر آن میتوان درک کرد، تصویر و هویتی در مرتبه دوم است. بیان دیگر، اگر چه این تصویر، کاملاً سلبی نیست، اما در برآیند کلی، در جهان زبانی این ادبیات شفاهی، میتوان دید که چگونه از جهات مختلف، هنوز هم برتری با مردان است و زنان، تنها در کنار مردان هویت مییابند. جهان ضربالمثلها، جهانی عمدتاً مردانه است.https://scart.uok.ac.ir/article_61785_dc032eb2965e825e2ee6a25587857886.pdfدانشگاه کردستانجامعه شناسی فرهنگ و هنر2717-24142420210101The reasons of polygamy in the meaning system of second wife s (A case study of Malekshahi city of Ilam province)دلائل چندزنی در نظام معنایی زن دوم ( مطالعه موردی شهرستان ملکشاهی استان ایلام)1088961786https://doi.org/10.34785/J016.2021.858FAحلیمه عنایتاستاد گروه جامعهشناسی (نویسنده مسئول)، بخش جامعهشناسی، دانشکده اقتصاد، مدیریت و علوم اجتماعی، دانشگاه شیراز، ایرانگلاره قلیجیکارشناسی ارشد مطالعات زنان، دانشگاه شیرازJournal Article20200823The family is usually formed by marriage. Among all social rituals, marriage is very important to meet the emotional and security needs of individuals, and communication with the spouse is a central aspect of emotional and social life (Afra, 2010). Marriage can also be structurally divided into monogamy and polygamy, which have different positions in different societies (Aref Nazari & Mazaheri, 2005). Although monogamy has always been the most common and desirable style of matrimony (Javid, 2010), but polygamy has been common in some societies. The term polygamy does not etymologically refer to the diversity of spouse, but its historical use has always been in the sense of a man marrying more than one wife (Ramazan Nargesi, 2005). In the present research, the term. Islam is not the originator of this phenomenon, but these are the reality and social phenomenon that have linked Islam with polygamy (Shariati, 1981, p 526). In Iran, since the existing laws are in accordance with Islamic standards, this phenomenon has been considered permissible and conditions have been met for it (Zainali, 2008). Although polygamy is not the dominant structure of the family system in Iran, polygamy significantly increased in the country is 1986 due to the critical situation caused by the Iran- Iraq war. Polygamy is very high in some parts of the country such as Sanandaj, North Khorasan, West Azerbaijan, Lamerd, Kahnooj, Bushehr, Khuzestan and Zahedan (Sheikhi & Mohammadi, 2008). In some parts of Iran, especially nomadic and rural communities, due to the influence of custom and social ethics, polygamy phenomenon is considered as a part of the custom and social norms of those communities. In these societies, polygamy phenomenon is a sign of the social status and dignity of men (Rafiei, 2010). Second wives are often identified as looters of feelings and affection in family relationships of the first cohabitation (Taqipour, 2008). However, it should be noted that these women enter into this marriage for reasons that can be common or different for everyone, and their rights should not be ignored. Protecting the family from pollution to chaos and moral degeneration is one of the duties of the Islamic State (Sharif Qoreishi, 2003, p 10). This phenomenon is not considered a problem in Iran due to the Islamic nature of this country, and for this reason, little research has been done in this regard and this issue has not been addressed in detail. As mentioned, the negative effects of this phenomenon on women, children and even men in the family prevent the realization of peace and stability in family relationship and, consequently, by harming the family as an essential element, a healthy and progressive society cannot be expected. <br /> The present study seeks to retrieve the reasons for polygamy in the semantic system of the second wife. There is usually a negative view of women who become second wife in society, and this is because everyone believes that they are destroying the warm circle of family by their entering. But they never ask themselves why a women is willing to put herself in this position of accusation, which brings problems for her. In general, the purpose of present research is to discover the problem of polygamy in the semantic system of the second wife and to create a grounded theory in this regard. To achieve this goal, qualitative research method and grounded theory strategy are used. <br /> Partial purpose of the research: <br /> Understanding the factors that make the second wife accepts this type of marriage. <br /> The method of present research is qualitative. Grounded theory method was used to analyze data and present the final theory. The data collection technique in the research was in- depth interview. The participants included 23 women who were second wives and lived in Malekshahi city of Ilam province. In the grounded theory approach, which is the selected strategy of this research to achieve its goal, two types of theoretical and purposeful samplings were used. Grounded theory includes three basic steps of open coding, axial coding and selective coding. Of course, the methodological steps of grounded theory are not necessarily sequential, but are based on simultaneous analysis (Kalaki, 2011). Samples of the research were selected from married women in polygamous families in Malekshahi city. Being the second wife and being alive of both wives were the conditions for choosing these people. Based on the conducted analyses, 6 concepts were obtained in the open coding stage, 3 categories were obtained by studying the relationship between the concepts, and finally a core category was obtained. Given that qualitative research is a type of methodology that is based on human interactions and communication, the observance of ethical principles and considerations in qualitative research is of particular importance compared to quantitative research. This arises from the intrinsic feature of qualitative research, which requires close and long- term personal contact with the research field and in- depth interview with the studied subjects and participatory observation (Hariri, 2006, p 29). <br /> In the present research, ethical considerations have been observed in relation to the participants. The interviews were conducted by stating the goals and nature of the research for the participants and assuring them about the confidentiality of what they note in the interviews. Confidentiality of the profile of the research participants is also another ethical consideration that needs to be observed (Christian, 2003, p 218). An attempt had been made to keep these people unknown using aliases in the research. <br /> The results of research included 6 concepts (being old, coercion, widowhood, destiny, financial poverty and being interested in the man) . Based on these concepts, we achieved three main categories (social contexts, sociability and cultural stereotypes). Finally, patriarchy was identified as the core category. In the patriarchal model, the relationship of power is vertical and the important and fundamental decisions of the family are made by the man. In this model, women have a marginal role and their opinion, even if it is considered important, is only affirmative and not decisive. In a patriarchal system, men have social, political and economic dominance over women, and women in such a system are considered purely sexual beings who must meet the needs of men. Socialization is considered as one of the strengthening levers of this system. A strong lever that well internalizes all its commands and desires in a way that makes them look completely natural. Despite the dominance of patriarchal culture’s values and patterns in Iranian society, especially the family institution, transformations have been made in the dominance of patriarchal ideology due to the confrontation of Iranian society with modernity and the impact of the social and cultural structure of society from the created space. Modernity, especially its cultural forms, has provided opportunities and abilities for women to confront traditional values and present new cultural patterns through which they can protest against the masculine definition of existence. Women’s advocacy associations, non- governmental organizations and at the macro level, the emergence of feminist movements are the achievement of modern discourse that have been organized in response to patriarchal structures (Yazdkhasti & Shiri, 2008).چکیده<br /> ازدواج را نیز به لحاظ ساختی میتوان به ازدواج تکهمسر و چندهمسر تقسیم کرد که در بین جوامع مختلف، جایگاههای متفاوتی دارند(عارف نظری و مظاهری، 1384). هرچند نظام تکهمسری همواره به عنوان معمولترین و مطلوبترین سبک زندگی مشترک بوده است(جاوید،1389). اما چندهمسری در بین بعضی از جوامع مرسوم و گاهی امری رایج محسوب میشده است. پژوهش حاضر درصدد است دلائل چندزنی را در نظام معنایی زن دوم بازیابد. معمولا در جامعه دید منفی نسبت به زنانی که همسر دوم میشوند، وجود دارد و آن هم به این دلیل است که همگی بر این عقیدهاند که آنها کانون گرم خانوادهای را با ورود خود به تباهی میکشانند. اما هیجگاه از خود نمیپرسند که چرا یک زن حاضر میشود خود را در این موضع اتهام که برای خود او نیز دشواریهای را به همراه دارد، قرار دهد.<br /> روش پژوهش حاضر، روششناسی کیفی است و جهت تجزیه و تحلیل دادهها و ارائه نظریه نهایی از روش نظریه زمینهای یا بنیادی استفاده شده است. تکنیک جمعآوری مورد استفاده در این پژوهش، مصاحبه عمیق بوده است. مشارکتکنندگان شامل 23 نفر از زنانی بود که همسر دوم بودند و در شهرستان ملکشاهی استان ایلام زندگی میکردند.<br /> نتایج پژوهش شامل 6 مفهوم ( سن بالا، اجبار، بیوه بودن، تقدیر و سرنوشت، فقر مالی و داشتن علاقه به مرد ) بود. براساس این مفاهیم به سه مقوله عمده (زمینههای اجتماعی، جامعهپذیری و کلیشههای فرهنگی) دست یافتیم. در انتها نیز «مردسالاری» به عنوان مقوله هسته شناسایی گردید...https://scart.uok.ac.ir/article_61786_6d5cba39c8bc4974a517d045413a10a6.pdfدانشگاه کردستانجامعه شناسی فرهنگ و هنر2717-24142420210106Social Capital and Toleration toward Criminalsسرمایه اجتماعی و مدارا نسبت به مجرمان13010961787FAعلی اصغر فیروزجاییاندانشیار جامعهشناسی ، گروه جامعهشناسی، دانشکده علوم انسانی و اجتماعی، دانشگاه مازندران، ایران.0000-0003-1525-3142نازنین فرزامکارشناسی ارشد، گروه جامعهشناسی، دانشگاه مازندران، ایران.Journal Article20200901Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).<br /> <br /> Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).<br /> <br /> Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).<br /> <br /> Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).<br /> <br /> Nowadays toleration toward different groups’ beliefs and cultures is needed more than ever. This is because variety in different contexts has reached a level that life without having a minimum of social toleration will be impossible. In this study we specifically tried to evaluate the influence of social capital on toleration toward criminals in the city of Sari according to theories of Putnam and Fukuyama. King categorization was used in evaluation of toleration toward criminals. Statistical society in this study was all 18-35 years old young people in the city of Sari. Using Cochran Formula 400 of them was chosen by applying multi-level cluster sampling. The data needed in this study was also gathered using questionnaires. Data analysis was performed using “SPSS” and “Amos” software. The results suggested that the structure of trust with two dimensions of “General trust” and “Inter-personal trust” and the structure of relations with two dimensions of “Formal relations” and “Informal relations” had a positive and significant effect on toleration toward criminals. Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).Finally, the fitted model has been able to explain 24 percent of changes in the dependent variable (toleration toward criminals).امروزه نیاز به مدارا و تحمل عقاید و فرهنگ گروه های مختلف بیش از پیش احساس می شود، چراکه تنوع در زمینه های مختلف به حدی رسیده که بدون داشتن حداقلی از مدارای اجتماعی زندگی کردن غیر ممکن خواهد بود. در این تحقیق با تکیه بر نظریات پاتنام و فوکویاما، به طور خاص به بررسی تاثیر سرمایه اجتماعی بر مدارا نسبت به مجرمان در شهر ساری پرداخته ایم. . برای بررسی مدارا نسبت به مجرمان از تقسیم-بندی کینگ استفاده شده است. جامعهی آماری این پژوهش کلیهی جوانان 35-18 سال شهر ساری بوده که با استفاده از فرمول کوکران، 400 نفر از آنها با نمونه گیری خوشه ای چند مرحله ای انتخاب شدهاند؛ همچنین دادههای مورد نیاز تحقیق از طریق ابزار پرسشنامه به روش میدانی گردآوری شده است. تحلیل داده نیز به وسیلهی نرمافزارهای SPSSو Amos انجام گردیده است. نتایج تحقیق نشان داد سازه اعتماد با دو بعد اعتماد عام و اعتماد بین شخص و سازه روابط با دو بعد روابط رسمی و روابط غیر رسمی بر مدارا نسبت به مجرمان تاثیر مثبت و معنی داشته اند.در نهایت مدل ساختاری تحقیق توانسته است 24 درصد از تغییرات متغیر وابسته (مدارا نسبت به مجرمان) را تبیین کند.در نهایت مدل ساختاری تحقیق توانسته است 24 درصد از تغییرات متغیر وابسته (مدارا نسبت به مجرمان) را تبیین کند.https://scart.uok.ac.ir/article_61787_9e4a93c6488ad19d8fc93cffb4ff01db.pdf