Sociology
Mahdi Malmir
Abstract
Through a secondary analysis of three waves of the Iranian Values and Attitudes Survey, this article endeavors to depict the political, cultural, and economic facets of Iranian society through the lens of identity dimensions, including national, ethnic, and class identities. The findings indicate ...
Read More
Through a secondary analysis of three waves of the Iranian Values and Attitudes Survey, this article endeavors to depict the political, cultural, and economic facets of Iranian society through the lens of identity dimensions, including national, ethnic, and class identities. The findings indicate a positive attitude towards national identity among all respondents. However, when this type of identity is juxtaposed with ethnic and linguistic diversity, varying relationships emerge between the two. While the interaction between national and ethnic identities has been synergistic in most provinces, certain vectors reveal a weakening of national identity and a strengthening of ethnic identity. Moreover, monitoring the trend of social mobility as an indicator of society's economic improvement reveals a declining trend in social mobility, leading to a shrinking middle class and an expanding lower class. The combination of this identity gap (national-ethnic) with economic deprivation and inequality provides an analytical tool for understanding and explaining the social and political actions of social forces and agencies in the current Iranian society.Keywords: National identity, Ethnic identity, Class identity, Social Status Assessment, Survey of Iranian Values and Attitudes. IntroductionSurveys have emerged as a pivotal tool for assessing social conditions. Their widespread application worldwide has made them indispensable for understanding social dynamics. More than five decades have passed in Iran since implementing the first national survey. During this period, numerous surveys have been conducted by both academic and governmental institutions. Among these, the Survey of Iranian Values and Attitudes stands out as the most renowned national survey, garnering significant academic acceptance among social scientists and policymakers. Since 2000, four waves of this survey have been conducted at the national level. This paper leverages the findings of this survey to study Iranian society, focusing on the dimensions of national, ethnic, and class identities.Research Question(s)This article endeavors to answer the following questions through an analysis of the results from surveys on Iranian values and attitudes:How has the social situation in Iran been theorized in these surveys?What are the main components and indicators used to measure Iran's social situation?How is Iranian society structured based on identity components?Conceptual FrameworkThe conceptual framework of value and attitude measurement (Chalabi, 2004) is essentially a conceptual map of society, aiming to provide a comprehensive and complete definition of Iranian society, including the entire society, its components, dimensions, and levels, and their interrelationships. This framework is influenced by general systems theory and consists of three levels of abstraction. The first level of abstraction shows the relationship between three components: action, actor, and the situation of action (the basic elements of the situation of action also include objects, goals, and norms). At the second level of abstraction, four types of action systems and their relationships are presented: the factual system, the preferential system (personality), the social system, and the cultural system. The third level of abstraction combines the four types of subsystems at the second level, forming the general concept of "action system" (Rezaei,2002:5-8). In conceptualizing "value and attitude" or value orientation and tendency, these two variables are considered to be the product of the interaction of the social and personal systems. Based on this, a list of data and outputs of the personal system is proposed for study in the present survey (Rezaei,2002:24). Ultimately, at the empirical level, considering some criteria such as the priority of social issues, theoretical importance, and the generality of the subject, this conceptual framework is limited to the levels of economic, social, cultural, and political attitudes.Materials and MethodsThis study employs a secondary analysis of aggregated data from three waves of a Survey on Iranian Values and Attitudes. The results are extracted and reported both cross-sectionally and longitudinally. For this purpose, aggregated data at the provincial level is utilized. Using a statistical weighting technique, a single score of -2 to +2 was calculated for each province's identity indices. These scales were then standardized on a 0-100 scale to enable comparison of results. A reconstructed table of scores for national, ethnic, and class identity components for all provinces is included in the article's appendix.FindingsData analysis of a two-dimensional vector encompassing national and ethnic identity indicates that a majority of the country's provinces exhibit a high degree of national identity coupled with a moderate level of commitment to teaching local languages. Nevertheless, there are specific instances that reveal an incongruity between these two components. Furthermore, an examination of class structure and mobility trends in Iranian society between 2000 to 2003 suggests a relative improvement in upward class mobility. However, this trend reversed in 2015, with a majority of the population experiencing downward mobility. Additionally, the class gap index reveals a consistent widening of the class gap over this period. This is attributed to a decline in the size of the upper and middle classes and a corresponding increase in the lower class. In summary, the data analysis indicates that over the past two decades, there has been a decline in individuals' class positions, a heightened sense of inequality, and an expanding class gap.ConclusionThis study suggests that Iranian society can be categorized into three types based on their national and ethnic identities. The first type includes provinces with a strong national identity and a moderate ethnic and linguistic identity, which is the majority. The second type consists of provinces with a strong ethnic and linguistic identity but a weak national identity. Lastly, the third type is characterized by a strong national identity and a weak linguistic identity. This categorization is based on subjective assessments and needs further validation through more rigorous studies and empirical data. The study also looked into the social class of the surveyed individuals and examined both the static and dynamic aspects of Iran's socioeconomic stratification system over time. The findings revealed a notable increase in inequality and class divisions within Iranian society. The combination of inequality, class divisions, and specific ethnic and local identities provides a useful framework for understanding and explaining the social and political actions of Iranian society.AcknowledgmentsThe initial version of this article was presented at the National Conference on the Social Situation of Iran, hosted by Allameh Tabataba'i University and supported by the Ministry of Interior's Social Affairs Organization in Murch 2022. The author would like to express their gratitude to the organizers and supporters of the conference for providing the opportunity to present this article and subsequently revise and expand it to its current form.
Anthropology
Fariba Seddighi
Abstract
Minority groups are trying to define their group boundaries to maintain their identity. Time and calendar are the main means for building the identity of groups. Iranian Zoroastrians, who are the heirs of ancient Iranian religion and culture, construct their identity. Therefore, I want to understand ...
Read More
Minority groups are trying to define their group boundaries to maintain their identity. Time and calendar are the main means for building the identity of groups. Iranian Zoroastrians, who are the heirs of ancient Iranian religion and culture, construct their identity. Therefore, I want to understand the reconstruction of Zoroastrians' identity in contemporary Iran, emphasizing the calendar. For this purpose, I focused on multi-sited ethnographic methods and documentary studies. Going back and forth between the field's findings and the anthropology theories determined that the reconstruction of identity boundaries accompanied the redefinition of their cultural elements such as ethical values and customs. According to the findings, Zoroastrians try to maintain their group boundaries by focusing on chronology and highlighting religious occasions. Also, by focusing on the Mehrgan, Sede, and Tirgan festivals, they link their identity to Iran and thus establish their link with Iranian national identity.IntroductionSince time is a fundamental concept for humans, they've developed clocks and calendars to keep track of it. Calendars play a vital role in connecting the past, present, and future. Additionally, assigning specific ceremonies to days or months allows calendars to serve as a tool for preserving national or group identity. Throughout history, this has led to political leaders manipulating calendars to align with their agendas. However, cultural groups often strive to maintain their own calendars.This phenomenon is evident in Iran's recent history. During the Pahlavi era, the official calendar underwent several changes. First, the lunar Hijri calendar was replaced with a solar Hijri one, with Arabic month names swapped for Iranian ones. Later, under Pahlavi II, the calendar briefly reflected the ideology of antiquarian nationalism. Following the Islamic Revolution, the official calendar shifted to reflect Islamic values, aligning with the new national identity being constructed. Notably, religious minority groups, like the Zoroastrians, often maintain their calendars to manage their religious practices and rituals.In essence, calendars act as tools for emphasizing group identity through the recording of important occasions. Recognizing the significance of calendars in defining group boundaries, this study aims to explore how the Zoroastrian calendar plays a role in reshaping the group identity of Zoroastrians, who consider themselves custodians of ancient Iranian heritage.Research Question(s)In this research, I want to answer two questions what are the Time policies of Zoroastrians against the official discourse? What do Zoroastrians use signs and symbols to redefine the insider group against the official discourse?Literature ReviewTo analyze this topic, I examined research on religious minorities worldwide, with a particular focus on studies conducted in Iran. Bekerman analyzed the experiences of minority groups and their strategies for preserving identity in the face of government policies. Sa'ad Salloum (2013) studied Iraqi minorities, concluding that understanding them requires attention to their historical and collective memory. Baussant (2013) investigated Jewish identity reconstruction, focusing on literary works, autobiographies, and historical figures.Research on Iranian minority groups can be divided into two main categories. The first group, including Sansarian (2000) and Amant (2011), analyzed how minority groups reconstruct their identities in opposition to government policies. The second group focused on internal changes within minority groups.MethodologyI conducted ethnographic research on Zoroastrian communities starting in 2016. This involved observing their ceremonies and conducting interviews. Initially, I planned to interview a Zoroastrian friend, but when my role shifted to a researcher, they became uncomfortable participating. As a result, I began exploring Zoroastrian neighborhoods to find other individuals willing to be interviewed.ResultsThe Zoroastrian calendar has served as a system for measuring time and organizing religious life. Under the Sassanid dynasty, Ardeshir and Tansar implemented reforms to strengthen the government, including calendar changes. Two major reforms occurred during this period, with the second focusing on religious aspects. The calendar continued to evolve after the arrival of Islam in Iran. Influenced by Indian seasonal calendars, Ki Khosrau sought to align Zoroastrian calculations with a new national calendar. He convinced Zoroastrian leaders in Yazd and Kerman, and in 1317, the seasonal chronology, known as the "ancient calendar," was adopted by Zoroastrians in Iran. Zoroastrians outside of Iran have also proposed calendar changes. Foreign scholars, concerned about the discrepancy between the official calendar and the Zoroastrian one, suggested modifications. Mobad proposed using the Jalali chronology as a more accurate system, but this change was not accepted. The Zoroastrian calendar plays a crucial role in reconstructing Zoroastrian identity. It serves as a reminder of religious ceremonies, including prayer times, dietary restrictions, and festival dates. The calendar also helps to preserve Zoroastrian cultural traditions, such as the emphasis on celebration and joy. Certain festivals, like Sede, Tirgan, Gahanbar Panji, and Mehrgan, are particularly important as they connect Zoroastrians to their Iranian national identity.ConclusionThose in power have historically sought to control time. Calendars, as tools for measuring time, offer a means to exert this control. By manipulating the emphasis on national and religious occasions, those in power can shape the way time is experienced. The Zoroastrian chronology serves as a reminder of religious beliefs and practices. It outlines specific times for prayer, dietary restrictions, and festivals. These reminders contribute to the formation of an ideal Zoroastrian identity, which is reflected in daily life, speech, and behavior. Beyond religious ceremonies, the chronology emphasizes festivals and celebrations. This focus on joy and national occasions creates another aspect of Zoroastrian identity. The chronology suggests that an ideal Zoroastrian should not mourn but celebrate even death. The chronology also highlights the importance of Iran and its national identity. Festivals like Tirgan, Mehrgan, and Sedeh emphasize the preservation of Iranian culture, which provides Zoroastrians with a sense of security and strength.AcknowledgmentsI am deeply thankful to the Zoroastrian communities in Yazd and Tehran for welcoming me and providing insightful answers to my inquiries. Their generosity has been invaluable in my exploration of Zoroastrian identity.
Sociology
Mahdie Mohammad taghizade
Abstract
"In Iranian society, considerable importance is placed on the family as a vital social and cultural institution. However, despite this emphasis, official statistics indicate a notable increase in divorce rates among families.""The family, as an institution in our country, is undeniably facing ...
Read More
"In Iranian society, considerable importance is placed on the family as a vital social and cultural institution. However, despite this emphasis, official statistics indicate a notable increase in divorce rates among families.""The family, as an institution in our country, is undeniably facing significant challenges. The alarming surge in divorce cases over the past years serves as a clear indicator of the distressed state of family dynamics". "Divorce symbolizes the breakdown of the family unit, often resulting in enduring and irrevocable consequences. This phenomenon, akin to a lethal virus, infiltrates the foundational institution of society—the family—and claims a substantial number of victims on a daily basis". "The primary objective of this qualitative study is to explore the underlying reasons behind the decision to divorce among families in Tehran. It employs a descriptive phenomenological approach with thematic analysis as the research method.""Thematic analysis is a six-step methodology encompassing the following stages: familiarization with the data, coding, theme generation, theme evaluation and refinement, theme definition and naming, and report writing". "The study's statistical population comprises married individuals who sought divorce through Tehran's family courts in 1401. A purposeful sampling method was employed, leading to in-depth, semi-structured interviews conducted with 37 participants". "In the data analysis process, initial coding was followed by the extraction of primary and secondary themes. The research findings are presented under two overarching categories: 'warning signs of divorce' and 'factors contributing to separation. Essentially, certain factors may serve as warning signs of impending divorce if experienced by couples at any stage of their marital journey. Conversely, specific events can escalate marital conflicts and increase the likelihood of separation, which can be categorized as triggers or catalysts for divorce.
Keywords: Marriage, Divorce, Divorce Catalysts, Separation Decision- Making, Divorced Women.
Introduction:"In Iranian society, considerable importance is placed on the family as a vital social and cultural institution. However, despite this emphasis, official statistics indicate a notable increase in divorce rates among families. "The family, as an institution in our country, is undeniably facing significant challenges. The alarming surge in divorce cases over the past years serves as a clear indicator of the distressed state of family dynamics."
"Divorce symbolizes the breakdown of the family unit, often resulting in enduring and irrevocable consequences. This phenomenon, akin to a lethal virus, infiltrates the foundational institution of society—the family—and claims a substantial number of victims on a daily basis."
Materials and Methods: "The primary objective of this qualitative study is to explore the underlying reasons behind the decision to divorce among families in Tehran. It employs a descriptive phenomenological approach with thematic analysis as the research method. "Thematic analysis is a six-step methodology encompassing the following stages: familiarization with the data, coding, theme generation, theme evaluation and refinement, theme definition and naming, and report writing."
"The study's statistical population comprises married individuals who sought divorce through Tehran's family courts in 1401. A purposeful sampling method was employed, leading to in-depth, semi-structured interviews conducted with 37 participants."
Results: "In the data analysis process, initial coding was followed by the extraction of primary and secondary themes. The research findings are presented under two overarching categories: 'warning signs of divorce' and 'factors contributing to separation.' The first category comprises three main themes:" "The context of marriage formation encompasses the circumstances surrounding the establishment of the marital union. It involves three sub-themes:
Moreover, it comprises 14 additional sub-themes that contribute to the overall understanding of the marital context :
Escaping complicated family situations , Sacrificing family secrets to pursue marriage, Viewing marriage as a means to achieve dreams, Considering marriage as the sole source of happiness, Feeling pressured to marry to avoid being left behind by peers, Forming brief acquaintances at work and school, Developing long-term friendships that lead to marriage, Relying on family knowledge for spouse selection and trust surrounding marriage.
Experiencing emotional love and believing in destiny (love at first sight), Focusing on beauty and appearance in marriage decisions, Sharing common dreams and goals in life, Achieving genuine compatibility between mental dreams and marital reality, Describing marriage as a packaged watermelon, symbolizing the union of two individuals, Entering marriage with an idealized image of the relationship.
The second axis consists of three main categories: incentives and obstacles to divorce, igniting divorce by crossing boundaries, and the dissolution of "marriage" within a structured shared life. This axis encompasses 12 sub-themes, namely: Revealing the true nature of the spouse, Inadequate sexual life skills and dissatisfaction, Poor ability to navigate daily challenges in married life, Breaching moral boundaries, Substance abuse and addiction, Disregard for personal privacy, Protecting children from a stressful home environment, Experiencing disappointment in the marriage, Unsuccessful attempts at change and reconciliation, Losing the sense of partnership and shared life, Receiving counsel to pursue divorce and its legitimization Positive and negative influences from people in the couple's social circle.
Conclusion: The findings demonstrated that in the analysis of warning signs leading to divorce, couples frequently entered marital life without establishing compatibility and understanding in crucial aspects such as age, education, culture, religion, appearance, financial standing, and family background during the initial stages of their relationship or courtship. This lack of compatibility in these areas heightened the likelihood of couples experiencing insurmountable challenges upon cohabitation, ultimately increasing the risk of marital failure. The study further revealed that discrepancies between marital reality and an individual's prior expectations could lead to doubts about the relationship's longevity. As couples grew more familiar with each other's behavioral patterns, communication styles, and genuine thoughts over time, they began to question the viability of their marriage. In such cases, the removal of the metaphorical mask, unveiling the true nature of their spouse, placed the individual in an unanticipated situation for which they were unprepared before entering the marriage. Under these circumstances, the revelation of previously unknown moral characteristics, such as mistrust, pessimism, immoral behavior in men, or obstinacy in women, can leave an individual feeling helpless. This vulnerability often fosters an environment of mutual disrespect and humiliation, changes in religious beliefs, dominance and selfishness, as well as feelings of jealousy and competition between spouses.
Women Studies
Hamideh Dabbaghi; Kosar Mohammadi Hanjaroi
Abstract
Nomadic women play a vital role in the economic and social spheres of their communities, contributing to sustainable development through their indigenous knowledge. Despite facing significant challenges such as deprivation of welfare and healthcare, they exhibit considerable agency. This study ...
Read More
Nomadic women play a vital role in the economic and social spheres of their communities, contributing to sustainable development through their indigenous knowledge. Despite facing significant challenges such as deprivation of welfare and healthcare, they exhibit considerable agency. This study challenges the perception that agency is exclusive to modern societies by demonstrating that nomadic women exercise their influence both overtly and covertly. Through a qualitative approach and thematic analysis of interviews with 17 women from Chah-Gholamali, two main themes (realized agency and resistance as hidden agency), four sub-themes (marital life management, persuasion power, decision-making agency, and facilitating agency), 10 concepts, and 115 meaningful phrases were identified. "Realized agency" refers to agency that is visibly observable. In the case of "facilitating agency," women do not hold a decisive role but act as facilitators. Findings show that while these women often hold decisive roles in family decisions, they also maintain the symbolic authority of men. The study highlights the complex and varied ways nomadic women experience and exert agency within their family structures.Keywords: Nomadic Women, Agency, Resistance, Gender Division of Labor, Bargaining.IntroductionNomadic women, who lead challenging lives, play a crucial role in economic and social activities, contributing to the sustainable development of tribal communities through their indigenous knowledge. In many rural and nomadic societies, these women face significant deprivation of welfare and healthcare services, enduring arduous labor in their daily lives. Despite these challenges, nomadic women are not powerless. At first glance, the concept of agency may seem exclusive to modern societies and may not appear to align closely with the characteristics of traditional communities. However, this study aims to demonstrate that such perceptions often arise from the assumption that centralists believe desirable traits and concepts are exclusive to urban and central societies, while peripheral communities are perceived as inferior. Such assumptions result from a lack of understanding. During the researcher's field visit, it became evident that nomadic women are far from powerless and, in fact, exhibit significant influence in critical moments, either openly or covertly exercising their agency. This article seeks to answer a key question: How is agency understood through the experiences of nomadic women?Literature ReviewThis section draws on four key concepts: agency, resistance, bargaining, and gender-based division of labor. Numerous definitions of agency exist in the social sciences. Emirbayer & Mische describe agency as the involvement of actors in various structural environments. For the concept of resistance, we have drawn on Foucault’s work, which links power relations with various forms of resistance. To explain bargaining, we refer to household decision-making bargaining models that clarify the mechanisms through which resources are allocated between men and women in households and the outcomes of such processes. Finally, we address theories related to the gender-based division of labor, including exchange theory and feminist perspectives.MethodologyThis study uses a qualitative approach with thematic analysis. The study population consists of 17 nomadic women from the village of Chah-Gholamali, located in the rural district of Zarand County in Kerman Province. Participants were selected through non-random, purposive sampling.ResultsFrom the analysis of in-depth and semi-structured interviews, two main themes (realized agency and resistance as hidden agency), four sub-themes (marital life management, persuasion power, decision-making agency, and facilitating agency), 10 concepts, and 115 meaningful phrases were identified. "Realized agency" refers to agency that is visibly observable. In the case of "facilitating agency," women do not hold a decisive role but act as facilitators. In other words, while they may not be the primary decision-makers or play a significant role in shaping decisions, they create conditions that facilitate the implementation of their desires. In this context, women notably encourage their families to migrate or focus on their children's education. In the case of "decision-making agency," women occasionally make decisions independently, or if they are not the primary decision-makers, they still play a decisive role in family decisions. For instance, they influence final decisions in matters such as their children's marriage or family finances. Agency is not always overt or easily identifiable; in many instances, it manifests subtly and covertly. The strategies employed by actors in hidden agency tend to have a more significant impact than direct or overt displays of power. One of the primary strategies women use to assert their resistance is persuading their husbands. Moreover, women are not solely focused on persuading their husbands; they also strive to manage their family lives through other methods discussed in this paper.ConclusionField observations and interviews with participants reveal that nomadic women are not powerless contrary to common stereotypes. On the contrary, they are influential and active participants in their families' and communities' economic and social spheres, consistently striving to play these roles through various means. However, it is essential to acknowledge that their efforts are not always successful. The findings indicate that, due to unavoidable circumstances, the full burden of family life, including principal and minor decisions, rests on their shoulders. For instance, when the father was ill or incapacitated, the mother assumed the household responsibility. Despite these significant responsibilities, the women in the study made deliberate efforts to preserve the authority of men, even when this authority was more symbolic than real. For example, even if they were the key decision-makers behind essential matters such as their children’s marriages or family migrations, they often chose to include men in the process, ensuring their involvement was acknowledged. The study concludes that nomadic women experience agency in diverse and intriguing ways within the family structure, with no uniform pattern across their experiences. Their agency manifests both openly and subtly, underscoring the complexity of their roles in family dynamics and the wider community. This diversity of agency is a testament to the multifaceted nature of their influence.
Sociology
Abdul Reza Navah; karim rezadoost; Saeed Moidfar; narges khoshkalam
Abstract
The spread of Corona, with emphasis on social distancing, caused social interactions within ethnic contexts to undergo changes in terms of quantity and quality. Based on this, the current research is focused on the phenomenology of the lived experience of Borujerd city Lak-speakers of ...
Read More
The spread of Corona, with emphasis on social distancing, caused social interactions within ethnic contexts to undergo changes in terms of quantity and quality. Based on this, the current research is focused on the phenomenology of the lived experience of Borujerd city Lak-speakers of social interactions after facing the Corona outbreak. The current phenomenological research has used the Moustakas technique to analyze the data. The number of 16 samples was selected purposefully and until theoretical saturation, and the data was collected by in-depth interview method. Collaborative observation (10 field observations) was also used to collect more data. Based on the results of coding and field data analysis, the concept of "post-corona ethnic interaction" includes 8 main clusters, which are: 1) the opportunity to find human agency, 2) the socialization of interaction, 3) the continuity of ethnic members, 4 ) the digitalization of interaction, 5) the scientific-rationalization of the epistemic base of interaction, 6) the purposeful interaction, 7) the hyper-digitalization of interaction, and 8) the appearance of the role of inhuman agency. In general, the threat of Corona has acted as a shock that has provided the opportunity to express individuality for the members of the ethnic community of Lak tribe.Keywords: Corona, Post-Corona, Social Interactions, Lak Tribe, Phenomenology. IntroductionThe Corona epidemic, with emphasis on social distancing, suspended the current routine of social interactions in the first step. Although this danger has been curbed to some extent, it seems that changes have occurred in social interactions within ethnic contexts. The Lak tribe living in Borujerd city, although before the corona epidemic, it had experienced some changes due to the cultural encounter with modernity, but still the face-to-face ethnic interactions were very important for its members, which seems to be during the confrontation with the corona virus, the quantity and quality of these interactions have undergone changes. Based on this, the current research is focused on the phenomenology of the lived experience of the Lak tribe of ethnic interactions after facing the outbreak of Corona.Research QuestionWhat is the lived experience of Borujerd city Lak-speakers of the transformation of their ethnic interactions after facing the danger of Corona?Literature ReviewImani Jajarmi (2019) showed with a quick assessment that social distancing has challenged social solidarity. The results of Motamed Jahormi and Kaveh's research (2021) also showed that the reduction of direct interactions during the outbreak of Corona has had destructive effects on people's social capital. Some other researchers such as Mirzaei (2019), Kazemi (2019) and Sharaf-uddin (2021) have warned in quick assessments of the situation of the problem by sounding the alarm that the continuation of forced social isolation caused by facing the danger Corona will cause irreparable damage to social solidarity, but others such as Žižek (2021) and Davis (2019) believe that a kind of "solidarity in separation" due to the conditions caused by facing danger, which is definitely a new form of social interactions.MethodologyIn the current research, the phenomenological method with the Moustakas technique was used. The community studied in the present research included the Borujerd city Lak-speakers. The sampling method was purposeful, which means that the researcher deliberately went to those who had the lived experience of the phenomenon under study. The process of sampling and data collection continued until theoretical saturation; That is, until no new data was obtained, and finally 16 samples were studied. The method of data collection was in-depth interview and 10 participatory observation. The resulting data have been analyzed using the Moustakas technique, in such a way that first meaningful units have been extracted from the expressions and descriptions of the participants. In the second stage, the descriptive narratives of the horizons are coded with special terms under the title of themes. Then, in the third stage, the themes or horizons arising from the interview data are presented in clustering classes, and in the fourth stage, coherent descriptions of these clusters are presented.ResultsBased on the results of coding and analysis, the concept of "post-corona social interaction" includes the following clusters: 1) based on digital literacy, 2) based on solidarity in separation, 3) based on planning, 4) based on human agency. 5) based on the ego of the relationship, 6) based on the knowledge of scientific-rational dialogue, 7) based on inhuman agency.ConclusionIn general, facing the danger of Corona has caused the emergence of a new attitude towards the ethnic interactions between the members of the Lak tribe, and the nature of these interactions has been pushed more and more from the ethnicist state to the socialistic state, and with the approximate removal of racist elements. And based on its descent, the members of the tribe have witnessed more tolerance in their interactions. This tolerance is caused by the tendency to preserve individual values in parallel with collective values. Facing the danger of Corona has provided an opportunity to express individuality, an individuality that before facing Corona had no way but to disappear within ethnic relations. In addition to a research proposal to test the findings of the current research in future research, to recognize the inhumane factors in sociological analysis, and also to conduct ethnographic research in relation to the cultural consequences of exposure to danger. Corona in ethnic contexts (considering that the present research was a sociological research), the following practical suggestions are also presented: 1) Creating and strengthening media interaction platforms and providing easy and cheap access to these platforms for Residents of areas with ethnic background, instead of filtering social networks and popular and user-friendly messengers, 2) Digital literacy and media literacy training for different age groups, especially the elderly, in order to be resilient. Empowering and empowering members of ethnic communities against risks that may threaten and disrupt social relations in the future, such as the risk of the spread of the corona virus, and 3) providing a platform for people to access scientific knowledge and up-to-date knowledge in the field the pattern of preventive social relations and interactions (protecting one's own health and that of others) in order to eliminate social fear caused by facing danger and rebuilding social ties and generally reintegrating society members based on new scientific knowledge.
Methodology of Social Sciences
Mahdieh Heidari; Zhila Mashhadi; Afsaneh Mozaffari
Abstract
The most important collective identity is national and ethnic identity because it has an important role in culture, society, politics and even economy. Therefore, the purpose of this study was to represent the national and ethnic identity in the Noon Khe TV series and in its selected parts. The ...
Read More
The most important collective identity is national and ethnic identity because it has an important role in culture, society, politics and even economy. Therefore, the purpose of this study was to represent the national and ethnic identity in the Noon Khe TV series and in its selected parts. The current research is qualitative and the research field of study is Noon Khe TV series. Regarding the subject of the research, only the parts of series that are somehow related to national and ethnic identity were analyzed. For this purpose, John Fiske’s Semiotic method was used and based on the unit of analysis, 16 parts were selected and analyzed purposefully.Keywords: Representation, Semiotics, Noon Khe Series, Ethnic Identity, National Identity. IntroductionThe most important type of collective identity is national and ethnic identity; because it has an important role in culture, society, politics and even economy. Therefore, the purpose of this study was to represent the national and ethnic identity in the Noon Khe TV series and in its selected parts. The current research is qualitative and the research field of study is Noon Khe TV series. Regarding the subject of the research, only the parts of series that are somehow related to national and ethnic identity were analyzed. For this purpose, John Fiske’s Semiotic method was used and based on the unit of analysis, 16 parts were selected and analyzed purposefully. Therefore, according to the stated contents of the present research, the review of the Noon Khe series seeks to answer the question, how is the representation of ethnic and national identity in the above-mentioned series? Therefore, according to the above, the present study on Noon Khe series seeks to answer this question: how is the representation of ethnic and national identity in this series?2. Theoretical background and literature reviewGhasemi et al. (2022) in a study entitled "Representation of lifestyle in TV series (case study: Ilam IRIB)" investigated the identity and culture of Kurdish speakers. They have investigated the types of identity components in the local network with a quantitative statistical method and categorized them from the point of view of their application.Hashemizadeh Manshadi et al. (2021 addressed the same issue in a study entitled “Representation of Iranian identity in the popular series Hezardastan with a semiotic analysis approach”.In this article, researchers have examined a historical series that has the strongest artistic content and uses the dominant model of John Fiske. The author did not analyze the entire series and only focused on 20 scenes from this series, and the results of the article were obtained from these 20 scenes which affected the generalizability of the results. Further, in the theoretical background section, ethnic identity, national identity, elements of national identity and the difference between these and representation in media theories have been mentioned which is the way of showing the facts and events in the media, and in fact, it is a representation of a manipulated image of the external reality. MethodologyThe method of this research is qualitative and its purpose was representing the national and ethnic identity in the Noon Khe series. For how to represent the national and ethnic identity in the Noon Khe series, the semiotics method has been used with an emphasis on John Fiske's approach. AnalysisJohn Fisk Codes AnalysisLevel 1. Representation of ethnic and national identity in the Payetakt and Noon Khe series based on social codesReality level:Social codes: 1.Spoken language 2.Dressing codes 3.Behavioral codesSpoken language: the language code of the hero of this series is belonged to one of the villages of Kermanshah province, so the accent and` speech are one of the most important elements of comedy and in a way, the inferior position of the villagers is a representation of the superior position of the urban dwellers.Dressing: The way of dressing of rural people looks sloppy and undesirable to urban people, and the shape of the dress shows that the villagers do not pay attention to the appearance and the type of dress.Behavior:In this series, the behavior of the villagers is shown in such a way that the villagers are unable to face the problems and they act stunned, Confused and noisy.They have behaviors such as helplessness in the face of new problems and elements of the urban dweller,attention-seeking and hasty, which is in conflict with dignity and modesty.There is no privacy in people's lives and most of the people in the village are aware of the details of each other's lives, and in a way, the inferior position of the villagers is represented in front of the superior position of the urban dwellers. Noon Khe SeriesTable 1. Level 1 of realitySocial codes Speech codeTone of voice, accent, use of special terms for phonological codes (syntax)Body code (facial expression, hand movement, etc.)Dressing codesThe type of clothes usedAction codes (behavior)Walking (running inside the house,),not having privacy, fanatical and stubborn, noisy.Helpless in the face of exaggerated attention-seeking problemsLevel 2. Representation of ethnic and national identity in the Noon Khe series based on technical codesBy using technical (auxiliary) codes including: lighting, music, editing, it directs the audience from the text, and technical codes have been used to induce (good or bad face, fear, terror...).Table 2. Level 2 of technical codesTechnical codesCamera, lighting, Film Editing, music, Sound recordingLevel 3- National identity in ideological codesIt reproduces relevant social and individual elements in a social cohesion and popularity to show the superiority of national identity to ethnic. In fact, the sum of social and technical levels ends at the ideological level.In total the findings of social codes and technical codes show that villages with sloppy clothing and undesirable behaviors such as: unable to face problems, bewildered, confused and noisy. Helplessness in the face of the new problems and elements of the attention-seeking urban dweller and their hasty walking, which is in conflict with your dignity. The positive point in this series is the family friendship of the main character of the story, which is shown in all the seasons of the series.Helplessness in the face of the new problems and elements of the attention-seeking urban dweller and their hasty walking, which is in conflict with dignity. The positive point in this series is the family friendship of the main character of the story, which is shown in all the seasons of the series.Table 3. Level 3 of IdeologyIdeological levelIndividualism, patriarchy, social class, materialism, race, family capitalism, friendship, determined decision maker ConclusionIn this research, the researcher has investigated and analyzed the representation using John Fiske's semiotic method. The findings of the research indicate that the ethnic identity in this series is shown below the scale of the national identity. Ethnic identity is marginalized and reproduced as a stereotype. People of this ethnicity are people with low occupational status, poor appearance, naive, gullible, and without a plan for their own lives. In the Noon Khe series, the analysis of the situation based on the social codes of the unlucky and patriarchal ethnic group has been stereotyped.AcknowledgementThe authors of the article express their appreciation to the staff of the Social Sciences Quarterly, especially the respected editor, who they cooperated perfectly with the authors in judging, preparing and publishing this article.
