Akram Hamidian
Abstract
The epidemic corona disease has surrounded worldwide for several mounts. However, in this short period of time, it has left very significant social, economic, political and even cultural impacts on all communities that affected by this disease. In this paper, it is tried to analyze the effect of corona ...
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The epidemic corona disease has surrounded worldwide for several mounts. However, in this short period of time, it has left very significant social, economic, political and even cultural impacts on all communities that affected by this disease. In this paper, it is tried to analyze the effect of corona disease on the religion in Iran, through qualitative and participatory observation method. Trend analysis of the corona's prevalence and observation of the actions of social agents showed that this disease has had significant effects on the socio-religious actions of agents, the political legitimacy of the government and cultural changes in the field of religion. According to strong interconnectedness of religion and politics in Iran, it can be said that the physiological and medical challenge of Covid 19 has led to a political-religious challenge for the government. Also despite the lack of security conditions based on the vital emergency, visible changes are taking place in the process of changing from religious beliefs to customary values.
tahereh ghaderi
Abstract
This study examines level of religiosity among university students in Qom city and creates a typology of their different types of religiosity. Glock and Stark model was used for testing level of religiosity. For identifying types of religiosity, a combinations of different theories on the topic was used ...
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This study examines level of religiosity among university students in Qom city and creates a typology of their different types of religiosity. Glock and Stark model was used for testing level of religiosity. For identifying types of religiosity, a combinations of different theories on the topic was used and seven types eventually selected for the statistical population. The seven types included: layperson, devout, established, modernist, secular, laïc and hybrid religiosity. Peter Burger analysis was used for the two descriptive hypotheses of the study. Independent variables of the study were extracted from the following theories: Berger’s theory of modernization and secularization, Wach’s theory of socio-economic status, Putnam’s social capital theory, Berger’s theory of social life-word, and Grebner’s cultivation theory. A survey method was used in this study. The statistical population included all students of universities in Qom province (43718 students) in 2010-2011. The sample included 354 students selected using quota sampling. The study started with two descriptive hypotheses: “level of religiosity in university students is generally high”, and “varied types of religiosity is observable in university students”. Independent variable of the study included: academic education, socio-economic status, amount of social capital, being a student at the Islamic seminary, and amount of using public communication media. According to the findings, relationship of level and type of religiosity with “amount of cultural capital” and “amount of using public communication media” as independent variables was approved, while with “socio-economic status” and “being a student at the Islamic seminary” not approved. Variables “academic education” and “geographical origin” had a relationship with level of religiosity, but no relationship between them and types of religiosity was found.
