Methodology of Social Sciences
Aboutorab Talebi; Amirhasan Rezagholigol
Abstract
The aim of this article is to understand the relationship between sacred space and religious experience, and to explore the constructive connection between the two by examining how religious experiences are shaped in four key religious fields in the city of Qom. The research question asks: ...
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The aim of this article is to understand the relationship between sacred space and religious experience, and to explore the constructive connection between the two by examining how religious experiences are shaped in four key religious fields in the city of Qom. The research question asks: What differences exist in the patterns of religious experience among participants in Qom's sacred spaces? How do individuals’ religious experiences differ in each of these fields? This article also investigates the mechanisms that generate specific religious experiences in these spaces, providing a contextual understanding of the issue. In this qualitative study, data were collected through 20semi-structured interviews and observations, and were analyzed and reported using thematic analysis. The results show that the religious experiences of participants are influenced by the uniqueness of sacred structures and spaces and are not uniformly shaped by religious space as a single religious environment. Moreover, these experiences are not solely derived from religious traditions and teachings. Instead, individuals form a significant part of their sacred understanding intersubjectively, shaped differently within sacred spaces that are part of the social fabric and everyday life. Therefore, there is no single, uniform template for religious experience across all sacred spaces. In each sacred space, unique interactions occur, leading to diverse and specific forms of religious experienceKeywords: Religious Experience, Sacred Space, Sacred Order, Social Structure of Religion, Sociology of Religion.IntroductionThe city of Qom is one of the main religious centers in Iran, housing numerous religious spaces and places. Each of these sites has its own specific forms of rituals, ceremonies, and sacred times. In this research, four of Qom's primary religious fields have been selected, and an effort is made to examine the relationship between individuals' religious experiences and each of these sacred fields, as well as the influence they have on one another. The study aims to show how the Objective and subjective manifestations within a sacred space shape individuals' perception and understanding of the sacred, and conversely, how their actions, values, goals, and insights contribute to the construction of the sacred space.Literature ReviewA review of previous studies reveals that the dimension of experience is a key aspect of religiosity. Moreover, paying attention to the concept of sacred place and space is a crucial point, where religious experience plays a significant role in this relationship. Regarding research on the city of Qom, we found that most studies assume a uniform and homogeneous form of religiosity, and no research has been conducted on the relationship between religious experience and the various sacred spaces in this city. The review of the literature highlights the need for a qualitative study, considering the diversity of religious experiences, with a focus on Qom's religious spaces.MethodologyIn this qualitative study, four main religious fields in the city of Qom were examined. Semi-structured interviews and observation were used as research tools. The interviewees consisted of twenty individuals over the age of twenty who had a deep and unique connection with each of these sites and, according to their own accounts, had specific religious experiences. The data collected through observation and interviews were then analyzed using thematic analysis. Thematic patterns were identified within the large volume of extracted data. Through summarizing extensive data and providing a detailed description of the gathered information, the relationship between religious experience and sacred spaces was demonstrated.DiscussionThe research findings reveal a diversity of religious experiences corresponding to the various sacred spaces in Qom. In the selected sites for this study, different forms of relationships exist between actors and sacred structures. For example, in the Shrine, a form of sanctity is observed that is closely tied to religious texts and Formal religiosity. In the Jamkaran Mosque, stories, actions, and myths with a religious theme have transformed into popular forms of practice, primarily embraced by non-clerical individuals and ordinary people. The general public, who often lack a deep understanding of religion, interpret and practice their faith according to their own preferences, needs, and understanding.In other locations, due to the interaction of various elements and the multifunctional nature of these spaces, the distinction between sacred and non-sacred is not as clearly visible. These spaces, while maintaining their sacred identity, also accommodate non-sacred elements.ConclusionIt appears that religious experience and sacred space have a reciprocal and highly impactful relationship with one another. On one hand, sacred spaces deepen individuals' spiritual experiences and enhance their faith. On the other hand, what transforms a religious site into a sacred space is the agency and actions of the individuals who, with their faith, emotions, beliefs, and perceptions, imbue a religious site with sanctity and create a divine atmosphere.In this study, by focusing on the four recognized sacred sites, we paid attention to the diversity of spaces and experiences. We found that each site has its own rules, rituals, elements, and actions. Some of these aspects result from the interaction and mutual influence between individuals, manifesting as external expressions of personal beliefs and interpretations. Others are shaped by obligatory structures and rules derived from religious tradition, within which individuals form their sacred understanding.Therefore, it can be said that there is not a single, uniform template for religious experience across all sacred spaces. In each sacred space, dynamic and unique interactions occur, leading to various and distinct forms of religious experience. From the perspective of religious experience, the sanctity of a space can be entirely personal and unique, meaning that one space may hold a particular form and level of sacredness for an individual or group, while other spaces may carry the same significance for others.
Sociology
Somayeh Rahmani; Aboutorab Talebi; Mohammadsaeed Zokaei
Abstract
Subjectivity is the reflexive experience of awareness and individual agency in interaction with oneself and with others in the real, symbolic, and institutional realms. This study aims to comprehend the social and semantic complexities of the subjectivity of Kurdish women. The research employed ...
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Subjectivity is the reflexive experience of awareness and individual agency in interaction with oneself and with others in the real, symbolic, and institutional realms. This study aims to comprehend the social and semantic complexities of the subjectivity of Kurdish women. The research employed theoretical sampling and in-depth individual interviews with 43 Kurdish women, supplemented by the formation of a focus group consisting of six individuals, within the interpretive-constructivist approach and grounded theory method framework. The findings reveal that the subjectivity of Kurdish women can be grasped through the central phenomenon of suspension. This experience was categorized into four concepts: suspension of cognition and agency, suspension of lived experience, conscious suspension of fear, and suspension as a strategy. Contextual conditions and institutional relations encompass normative institutions, regulatory institutions, minority status, and economic status while intervening conditions include experiences of subjugation, social connections, and available resources. Three types of strategies emerged: protection strategy, resistance strategy, and negotiation. Ultimately, this study demonstrates the intricate nature of subjectivity in Kurdish women's experiences, depicting it as fluid, mixed, and multifaceted, and existing within three categories of female subjectivity, passive-unembodied-internal subjectivity vs. embodied/active subjectivity, and delocalized subjectivity.
Keywords: Subjectivity, Suspension Experience, Power Relations, Lived Experience, Gender.
Introduction
This study focuses on the subjectivity of Kurdish women in Iran This study focuses on the subjectivity of Kurdish women in Iran. There has been a noticeable shift in attitudes, roles, and gender relations within Iranian society, with women now taking a more prominent role in the public sphere and challenging traditional gender norms. The increasing utilization of transnational communication and social networks has reduced governmental control over social relations, leading to the emergence of new power dynamics and associated conflicts. The intricate intersection of gender, ethnicity, and politics poses a significant challenge in exploring the subjectivity of Kurdish women in Iran. This research aims to investigate how to comprehend, interpret, and transform the subjectivity of Kurdish women within a specific social context characterized by institutionalized social powers.
Theoretical Framework
This study relies theoretically and conceptually on social constructionism and interpretation. According to this perspective, subjectivity is socially constructed, dependent on time, text, and social context, and it continually evolves. It is intersubjective and closely linked to power dynamics and resistance to domination. Individuals actively interpret phenomena, assign meaning to them, and subsequently act based on this understanding. Concepts such as reflexive awareness, practical awareness, and rethinking in Anthony Giddens' theory, as well as concepts of capital, habitus, and social field in Pierre Bourdieu's theory, are instrumental in framing the concept of subjectivity. Additionally, from a perspective theory standpoint, women's subjectivity is constructed by their social and historical position. Those occupying marginal positions in society may offer unique insights into power relations and social structures. Finally, intersectionality theory offers valuable insights into the intricate dynamics of gender, power, and resistance within society. It underscores that women's experiences of hegemony and resistance are diverse and not uniform.
Materials and Methods
The methodology employed in this research is grounded theory, drawing from the constructivist approach outlined by Charms (1995). The primary focus of the inquiry is Kurdish women in Iran. Sample selection follows a theoretical and purposeful sampling method. Data collection comprised individual and focused interviews, supplemented in some cases by participant observation. The interviews were conducted in-depth and followed a semi-structured format. The final sample selection was based on the centrality of the recurring and pivotal phenomenon identified in this research, termed the "suspension experience." Subsequent analysis utilized open, focused, and theoretical coding techniques. The research's validity was ensured through triangulation, facilitating multiple perspectives, documenting interviewees' reactions, and reflections on initial interpretations. Care was taken to offer comprehensive explanations, incorporate quotations, highlight diverse viewpoints on topics, and meticulously attend to detail.
Results
Based on the findings of this research, Kurdish women's subjectivity can be comprehended through the lens of the suspension experience, which emerges as a central phenomenon. This experience is elucidated through four key concepts: suspension of cognition and agency, suspension of lived experience, conscious suspension of fear, and suspension as a strategic approach.
Contextual conditions encompass categories such as normative institutions, regulatory institutions, minority status, and economic status. Intervening conditions are factors that accelerate, facilitate, maintain, or alter subjectivity through the experience of suspension, which serves as the central category in this research. Here, four main theoretical categories were identified: institutional relations (including family, educational, and governmental institutions), experiences of subjugation and oppression (with an emphasis on violence and discrimination), social connections (with a focus on non-family interactions), and available resources (with an emphasis on cultural, social, and economic capital).
Strategies refer to the methods that Kurdish women use to cope with their suspension experiences and optimize their conditions. The strategies of women activists are divided into three components: protection strategies, resistance strategies, and negotiation strategies. Social frustration, empowerment, and a reduced sense of social belonging emerge as consequences of the suspension experience.
The characteristics resulting from the suspension experience are multifaceted and intertwined. Kurdish women's subjectivity is divided into three areas: female subjectivity, passive-unembodied-internal subjectivity vs. embodied/active subjectivity, and delocalized subjectivity. Delocalized subjectivity requires the integration of pre-existing structural and identity elements with a rethought understanding by Kurdish women.
Conclusion
Given the prevailing social atmosphere in Iranian society and Kurdish women's self-awareness of their position, they undergo a form of suspension, which appears as a gap between action and reality, despite often clear boundaries. This gap, delineated by the women themselves in their narratives, seems to be widening over time. Centering on the experience of suspension is crucial for gaining insights into aspects of latent subjectivity or how it remains concealed before emerging. The properties stemming from the suspension experience are fluid and multifaceted, enabling individuals to navigate between various bases and social situations, offering opportunities for resistance at the intersection of constraints.
Aboutorab Talebi; Morteza Rostami Ghezeldaragh
Abotorab Talebi; Sajad Alizadeh
Abstract
The situation of ethnic minorities in Iran in terms of ethnic discrimination and inequality has been the subject of concerns and public debates both inside and outside Iran for decades, but the actual and concrete experiences of the ethnic groups within the modern institutions of Iran has rarely been ...
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The situation of ethnic minorities in Iran in terms of ethnic discrimination and inequality has been the subject of concerns and public debates both inside and outside Iran for decades, but the actual and concrete experiences of the ethnic groups within the modern institutions of Iran has rarely been the subject of empirical studies. The study of lived experiences of the Turks and Kurds within an influential institution like the university can deepen our knowledge of the ethnic functions of modern institutions in Iran. Therefore, using the qualitative and phenomenological approach, this article studies the ethnic lived experiences of the Kurdish and Turkish students focusing on experiences of discrimination and inequality in four universities in Iran. For this purpose, semi-structured interviews conducted with 35 students. Data were analyzed using the thematic analysis technique that resulted in 3 main themes and 8 sub-themes. The findings show that the university experiences for the Kurdish and Turkish students especially for the latter includes significant aspects of the sense of ethnic discrimination and inequality occurring especially around two lines of language and religion.
Sociology
Sedigheh Ramezani; Abutorab Talebi; Bagher TalebiDarabi
Abstract
From the seventies onwards, Iran saw the emergence of New Sprituality and the increase in the tendency towards it, primarily confined to fringe groups which later on spread rapidly among different classes. The present study examines the causes and contexts of this tendency among different groups of citizens ...
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From the seventies onwards, Iran saw the emergence of New Sprituality and the increase in the tendency towards it, primarily confined to fringe groups which later on spread rapidly among different classes. The present study examines the causes and contexts of this tendency among different groups of citizens in Tehran by using the factors mentioned in various theoretical approaches. To achieve this goal, 23 semi-structured interviews were first conducted with New Spiritualists. Then, according to the results of the interviews, a questionnaire was designed and distributed among 600 citizens of Tehran. Sampling was done purposefully in the qualitative section and randomly from the blocks of Tehran in the quantitative section. The interviews were analyzed by the thematic analysis method, and the quantitative data were processed through the SPSS software and various tests such as Pearson correlation and linear regression. The results indicated a significant relationship between five factors and the tendency towards new spirituality. The ethical stress, emotionalism, access to new spirituality, and experiencing suffering had respectively the strongest to the weakest direct relationships and deprivation had a reverse relationship.
aboutorab talebi; mahdi Montazeri Moghadam
Abstract
چکیده: این نوشتار ضمن پذیرش بحرانی بودن وضعیت علوم اجتماعی/جامعهشناسیِ ایرانی براساس طرحی نظرورزانه و شناختشناسانه، بحران را در نحوهی مواجه، فهم و خوانش این حوزهی ...
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چکیده: این نوشتار ضمن پذیرش بحرانی بودن وضعیت علوم اجتماعی/جامعهشناسیِ ایرانی براساس طرحی نظرورزانه و شناختشناسانه، بحران را در نحوهی مواجه، فهم و خوانش این حوزهی معرفتی تشخیص داده است. به همین سبب در گام نخست، مروری اجمالی بر زمینههای متعّین تاریخی، معرفتشناسانه و هستیشناسانهی شکلدهندهی معرفت نوین علوم اجتماعی/جامعهشناسی در مغربزمین نموده است.آنگاه، تلاش کرده تا نشان دهد فقدان همین زمینههای متعّین تاریخی، معرفتشناسانه و هستیشناسانهی شکلدهنده، ایجاد علوم اجتماعی/جامعه شناسی در ایران با دشواری بسیار مواجه کرده است. از این رو، برای اثبات مدعای خود به بررسی نظریات سه تن از اساتید ایرانی (محمدعلی همایون کاتوزیان، سیدجواد طباطبایی و پرویز پیران) پرداختهایم، تا نشان دهیم که نظریات علوم اجتماعی/جامعهشناسی ایرانیِ اکنونی امکان لازم برای شناخت جامعهی ایرانی فراهم نمیکند. در این نوشتار برای فهم این مسئله از روش شک دکارتی تبعیت نمودهایم که روشی است مبتنی بر عقل سلیم. نتایج و یافتههای این مطالعه بیانگر آن است که: 1. علوم اجتماعی/جامعهشناسی در وضعیت حاضر امکانات معرفتی کافی در اختیار اندیشمندان علوم اجتماعی ایرانی برای شناخت هستیِ اجتماعیایِشان فراهم نمیکند. 2. جامعهشناس ایرانی نیز در صورت اصرار بر فهم هونی امکان لازم برای شناخت جامعهی ایرانی فراهم نمیکند. در این نوشتار برای فهم این مسئله از روش شک دکارتی تبعیت نمودهایم که روشی است مبتنی بر عقل سلیم. نتایج و یافتههای این مطالعه بیانگر آن است که: 1. علوم اجتماعی/جامعهشناسی در وضعیت حاضر امکانات معرفتی کافی در اختیار اندیشمندان علوم اجتماعی ایرانی برای شناخت هستیِ اجتماعیایِشان فراهم نمیکند. 2. جامعهشناس ایرانی نیز در صورت اصرار بر فهم هستی جامعهاش و نظریهسازی در این حوزه
aboutorab talebi
Abstract
This paper investigates an aspect of new sectarianism with special emphasis on New Spirituality in Iran. It uses the theory of subjectivism proposed by Canadian thinker, Charles Taylor, alongside Fairclough’s critical discourse analysis to analyze signs of new spiritualism. Data was collected through ...
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This paper investigates an aspect of new sectarianism with special emphasis on New Spirituality in Iran. It uses the theory of subjectivism proposed by Canadian thinker, Charles Taylor, alongside Fairclough’s critical discourse analysis to analyze signs of new spiritualism. Data was collected through examining available resources and through deep interviews with advocates of this discourse. Examining available resources revealed that the semantic system of spirituality is as a discourse based on a number of themes and signs, including: centrality of the self, i.e. a journey from a life in line with external demands to an authentic, original life in the inside, individualism, holistic attitude, hybridity, and using psychology and individuality. Empirical studies have proven that the formation of new spiritualism as a discourse was an indication of internal conflicts and ambiguities in making sense of religious discourse. This issue was a challenge for the development of religious discourse and a threat to its face as the dominant discourse, which finally opened up the gates for discourse of spirituality. Studies indicate that this discourse is still in the phase of formation in Iran. In other words, it is not yet stable and its meanings are not yet clear, and, therefore, is far from turning into a hegemonic discourse.