Sociology
Reza Safarishali
Abstract
The sustainability of any human society depends on the level of social capital. The present article analyzes the social capital among Iranian people according to the findings of national surveys (2015, 2018 and 2021). The results show a decrease in social capital in some dimensions (especially ...
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The sustainability of any human society depends on the level of social capital. The present article analyzes the social capital among Iranian people according to the findings of national surveys (2015, 2018 and 2021). The results show a decrease in social capital in some dimensions (especially in the areas related to institutional and organizational trust and satisfaction). The state of social capital in the mentioned areas in the range of 0 to 100 has reached an average score of 36.75 in 2021 from a score of 43.50 in 2015; According to the "contagion theory", such conditions are effective in reducing hope for the social future and lowering the positive outlook towards the future of the society, and therefore, according to the "compensation theory", people invest in individual and interpersonal fields and try to to invest for their individual or group future, which shows the formation of a kind of island social capital. Of course, the important point is that social communication for virtual space, as well as professional and union relations and common interests instead of kinship and clan social capital, etc., is showing a change in some forms and relations of today's society.Keywords: Social Capital, Social Trust, Institutional Trust, Hope for the Future, Social Relations. IntroductionA comprehensive understanding of the conditions, trends, causes, processes, contexts, and factors that either strengthen or weaken social capital is a fundamental and preliminary step in the process of assessing and strategically managing this social and political foundation. However, the main issue, according to studies conducted on social capital in our country, is that in recent years, the primary dimensions and components of social capital (such as participation, trust, and hope for the future) have decreased. For instance, social and political trust within the society in 1400 AH (2021 AD) has declined compared to surveys conducted in 1394 and 1397 AH. Despite this decline, the significance of social capital cannot be overlooked. An encouraging aspect is the emergence of new forms of social interaction based on virtual spaces, as well as professional, occupational, and shared interest-based relationships, which are gradually replacing kinship and tribal-based social capital. This shift indicates a transformation in certain forms of interaction and social relations within contemporary society.Literature ReviewThe Legatum Institute is one of the international organizations that measures social capital. The institute conducts global and regional assessments of countries. According to the Legatum Prosperity Index 2021, Iran ranked 89th globally (among 167 countries) and 8th in the Middle East in terms of social capital. Safari Shali and Ghafari (2017 and 2021) conducted two consecutive waves of a national survey titled 'Assessment of Social Capital in Iran'. The findings revealed that levels of social capital at the micro and Middle levels were more prevalent than at the macro level in both waves. The national-level assessment of social capital indicated a downward trend across all three levels, with scores (on a scale of 1 to 100) of 50.43, 36.25, and 36.75 in 2015, 2017, and 2021, respectively. A relevant foreign study by the UK Statistics Authority (2020) reported an 11% decline in trust in the national government in the UK by autumn 2019.MethodologyThis study employs a holistic, documentary approach to conduct a secondary analysis of social capital in the country, utilizing data from multiple waves (2015, 2018, and 2021) of national social capital surveys. While the findings, presented in subsequent sections, are categorized into broad themes, the study's statistical population encompasses individuals aged 16 and above, both male and female, residing in all 31 provinces of the country. Data was collected using researcher-developed questionnaires that adhered to rigorous reliability and validity standards, ensuring the robustness of the findings. The sample size for each wave ranged between 12,000 and 17,000 individuals, with a deliberate effort to ensure that each provincial sample was representative of its respective population.ResultsIt is noteworthy that, globally, countries rarely exhibit an average social capital score exceeding 50 (in the range of 1-100). To understand the trends in social capital findings within the country (in the years 2015, 2018, and 2021), we will first present descriptive findings of social capital at various levels.Table 1. Analysis of Social Capital Levels Across Different Waves in the CountryDomain (1-100)Average of Social Capital20212018201527.2533.2538.75Macro Level37.2539.7548.00Middle Level45.7535.2544.00Micro Level36.7536.2543.50OverallResults from the social profile of social capital, measured at the country level based on demographic variables, indicated that individuals residing in "smaller cities (less populated cities)", "women", those in the "55+ age group", individuals with "low literacy or high school diplomas", "retirees", and "married individuals" exhibited higher levels of social capital compared to other groups.DiscussionIn sum, the most critical role of social capital is to foster law-abiding behavior and a culture of order and security. This means that citizens are aware of their social rights and obligations and refrain from violating them. Such a practice ensures the survival of the law and prevents a tendency toward disorder, norm-breaking, and lawlessness. Nonconformity, as a social problem, threatens social health and erodes social capital, leading to the formation of distrust in institutions. Acceptance of social norms and regulations increases empathy, unity, and reduces social conflict.It can be argued that in the absence of social capital, civic ethics, community, altruism, and humanitarianism lose their credibility and prestige. If individuals and social groups are also morally dysfunctional, they become confused about identifying goals and means of achieving them. They experience a conflict between theoretical and practical ethics and do not act based on norms and rules. Consequently, they lose the motivation to participate in public affairs. Conclusionstrengthening social capital today requires social and cultural policymaking. Thus, governmental and non-governmental policymaking organizations in this area should make every effort to enhance social capital indicators (trust, sense of security, participation, satisfaction, joy and hope, sense of national belonging, etc.) in the process of socialization. Accordingly, fundamental actions should be taken in the following areas in a process-oriented manner:In a general overview, strategies and solutions for social capital can be categorized into three levels:Strategies and solutions aimed at formal institutions and structuresStrategies and solutions aimed at the community and civil societyStrategies and solutions aimed at intermediary social institutions and mechanismsAcknowledgmentsI would like to express our sincere gratitude to the Country's Social Affairs Organization and the Research Deputy of Kharazmi University, as well as to all project collaborators, from the scientific council to all field researchers in 31 provinces, for their invaluable contributions. Special thanks are extended to the project's scientific advisor, Dr. Gholamreza Ghaffari, and to the translator of this extended abstract, Mr. Pejman Barkhordari.
Sociology
Ardeshir Entezari; Fatemeh Derakhshan
Abstract
Cultural and artistic capacities are enhanced by utilizing the talents of vulnerable individuals, which strengthens their social skills and creates employment opportunities at both individual and community levels. Cultural and artistic empowerment programs have been successfully implemented in ...
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Cultural and artistic capacities are enhanced by utilizing the talents of vulnerable individuals, which strengthens their social skills and creates employment opportunities at both individual and community levels. Cultural and artistic empowerment programs have been successfully implemented in various vulnerable urban and rural areas worldwide, transforming these regions into well-known tourist destinations. This article employs a descriptive-analytical approach, utilizing available data and information to examine two case studies: one international and one domestic. The international example is La Rambla street in Barcelona, Spain, where the talents of marginalized individuals are showcased through live art performances. This initiative not only empowers vulnerable groups but also establishes La Rambla as one of the most attractive tourist centers. In Iran, similar initiatives have been observed, such as the empowerment of local women on Hormoz Island, who create art using the island’s colored sands. Additionally, the Yamal startup event on Qeshm Island has leveraged the region's environmental and cultural resources, fostering social participation among the local population and generating employment, particularly for women. As a result, these efforts have transformed the area into a popular tourist destination.
Keywords: Economy of Culture, Cultural and Artistic Capacities, Social Damage, Deprivation, Empowerment, Tourism.
Introduction
Social damage and congestion, along with their increasing trends, have created a worrying situation in the country. These issues arise not only from the abnormal or deviant behavior of individuals and existing weaknesses but are also often rooted in macro and structural problems, as well as a lack of attention to societal capacities and strengths. This neglect can lead to deprivation and various forms of social harm.
One of the most effective ways to prevent and control these harms is to leverage social, cultural, and economic capacities. By transforming the costs associated with social injuries into opportunities, we can utilize culture and art as key tools. Art provides numerous avenues to prevent and alleviate harms, particularly for vulnerable and marginalized groups. Many developed countries are investing in this area, drawing from their reserves and cultural heritage to harness the potential of art in reducing social issues.
The occurrence of social harms is influenced by various social and individual contexts. By identifying and utilizing existing cultural and artistic capabilities, we can purposefully empower vulnerable groups, enhance their employment opportunities, and ultimately generate income at both micro and macro levels, thereby fostering the cultural economy.
Our country possesses rich civilizational, cultural, and artistic resources that can be mobilized to support disadvantaged individuals and mitigate social harms. This can also attract tourism and strengthen the cultural economy. This article will examine both foreign and domestic examples, highlighting the role of culture and art in preventing, addressing, and reducing social harms, particularly poverty, while promoting tourism attractions within the framework of cultural economic development.
Therefore, the central question of this study is: How can we transform the threat of deprivation and the portrayal of social issues, which often elicits pity, into a capacity for sustainable alleviation of deprivation and the removal of urban blight?
Methodology
In this study, we aim to utilize the experiences gained from cultural and artistic empowerment programs targeting marginalized communities in vulnerable areas. A descriptive-analytical approach has been employed, utilizing library research methods. Various programs and policies for the cultural and artistic empowerment of disadvantaged groups have been successfully implemented worldwide, particularly in vulnerable urban areas and underutilized regions, such as villages, transforming them into renowned tourist destinations. One notable example is La Rambla in Barcelona, Spain. This street has been developed to harness the talents of economically disadvantaged individuals through live artistic performances. This initiative not only fosters social participation and income generation but also enhances the street's appeal as a tourist attraction.
In Iran, however, there are limited examples, especially in rural and marginalized areas, that could serve as models for broader societal application. One such example is the empowerment of local women on Hormoz Island through sand painting. This initiative, which leverages the island's environmental and cultural resources, has successfully engaged and employed women, ultimately transforming the area into a tourist destination. The necessary data, information, and images related to this topic have been gathered through documents, policies, reports, relevant websites, and the experiences and observations of researchers in both Spain and Iran.
Results
La Rambla is a prominent street in the center of Barcelona. Originally, the La Rambla route was a stream that often ran dry and was polluted. Today, it stands as one of the busiest centers in Barcelona, especially during peak tourist season. The street's popularity among visitors has transformed it into a vibrant hub for entertainment and sightseeing. As the most famous street in Barcelona, La Rambla exemplifies the city’s success in creating public spaces that encourage social interaction and walking as part of daily life. This has led to the creation of various job opportunities, making La Rambla a significant tourist attraction.
La Rambla has served as a lifeline for countless individuals seeking to earn a living through their art. Recognized as one of the most iconic pedestrian streets in the world, it provides a unique platform for street artists. However, alongside its advantages, the street also faces challenges that the government and municipality are working to address through various initiatives.
In contrast, two similar examples in Iran—Hormoz and Qeshm Islands—demonstrate their cultural and tourism potential. Hormoz Island, located in the Persian Gulf just 8 km from Bandar Abbas, is renowned for its geological diversity and has been dubbed a "geological paradise." A key strength of Hormoz Island lies in its local capacity for tourism and the attraction of visitors, which has been highlighted by Dr. Ahmed Nadalian in recent years. Local women have been trained to paint with the island’s-colored soil and sand or to create patterns on handmade objects, fostering their participation and employment.
The establishment of a museum on Hormoz Island has further influenced the island's tourism trajectory, transforming it into not just a tourist destination but also a hub for environmental and social artists. Additionally, the "Yamal" public events series, focused on innovation in cultural heritage, tourism, and handicraft development in Qeshm, organized by the startup Mammoth, plays a vital role in promoting sustainable development through local community participation. This initiative aims to reduce deprivation and generate income, aligning with land use and development planning that respects the local community’s cultural worldview and metatextual indicators, particularly emphasizing "native knowledge."
Such a community-oriented approach, aimed at reviving, preserving, and codifying the local knowledge of historical settlements, can help protect the limited natural resources and biodiversity that are at risk, while also supporting the often-marginalized residents.
Conclusions
Social harms do not necessarily require a pathological perspective; often, they need attention to the capacities and strengths that can help planners and implementers create conditions for overcoming these challenges. Cultural and artistic capacities in any society, especially those with a rich heritage, can not only prevent harm but also transform existing issues into strengths and opportunities.
Art, through social action, plays a crucial role in reducing social damage and alleviating poverty by changing the attitudes and mindsets of marginalized groups toward their circumstances and empowering them. Empowerment of the underprivileged is a process that enables individuals to organize themselves, develop self-awareness, and advocate for their rights, allowing them to make independent choices and gain control over resources, ultimately helping to eliminate their disadvantaged status.
On one hand, artistic abilities are essential for socializing individuals and fostering effective communication within society. On the other hand, by utilizing the cultural and artistic potential of vulnerable populations, we can strengthen their social skills, empower them, create employment opportunities, and provide conditions for income generation at both individual and societal levels, leading to economic development
Demography
Rasoul Sadeghi
Abstract
Today, due to the relative stability of fertility and mortality at low levels, the contribution of migration to population dynamics and regional changes has become more noticeable. Migration is a dynamic process arising from changing social contexts that can affect not only migrants but also ...
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Today, due to the relative stability of fertility and mortality at low levels, the contribution of migration to population dynamics and regional changes has become more noticeable. Migration is a dynamic process arising from changing social contexts that can affect not only migrants but also the origin and destination regions. The increase in migrations and displacements, especially from the border areas of the country towards the center and their settlement around megacities, especially around Tehran the capital of Iran, is one of the main social and demographic issues and challenges in Iran. In this regard, this article examines the patterns and determinants of internal migration in the country by using the secondary analysis of individual and aggregated data from the 2011 and 2016 population censuses. The results showed that with the increase in urbanization, the net migration of the population from rural to urban areas decreased and inter-city migrations increased. Tehran is the most attractive province for migration from most provinces. The attractiveness of Tehran is especially higher for western provinces. However, the migration flow from Tehran province is towards Alborz province, and the two northern provinces of the country, Gilan and Mazandaran, where migration is more common among the elderly. In addition, Tehran and surrounding provinces are facing population gain (increase) due to migration, while western and south-eastern provinces, with low levels of development, experience population loss (decrease) due to migration. Considering regional inequalities, age structure (young/ middle-aged), increase in education level, high youth unemployment, and lack of job opportunities in most provinces and counties, it is expected that the trend of internal migration, especially inter-provincial migration, will increase.
Keywords: Internal Migration, Inter-City Migration, Population Dynamics, Regional Inequality.
Introduction
Migration is the movement of individuals from one place to another with the intention of settling, either permanently or temporarily. Today, due to the relatively stable levels of fertility and mortality, the impact of migration on population dynamics and regional changes has become more pronounced. Migration is a dynamic process influenced by changing social contexts that can impact not only migrants but also the regions they come from and go to. While migration is often viewed as an individual pursuit for a better life, it is also a collective response to social, economic, and political changes. In the era of globalization, migration has become a highly politicized issue, leading to significant social, economic, and political consequences in both host and origin countries. Internal migration and displacement can be triggered by a variety of factors with varying degrees of effectiveness. Therefore, gaining a comprehensive understanding of migration factors is crucial in migration studies. The increase in migrations, particularly from border areas to urban centers like Tehran, poses significant social and demographic challenges in Iran. Thus, this article explores the patterns and determinants of internal migration in Iran.
Materials and Methods
This study analyzed individual and aggregated data from the 2011 and 2016 population censuses in Iran, to investigate internal migration trends, patterns, and flows from 2006 to 2016. By focusing on recent migration data at the provincial and county levels, the study aims to provide insights into regional migration patterns and the drivers of internal migration.
Findings
The findings indicated that during the initial phases of urbanization, rural-urban migration was predominant, but as urbanization progressed, urban-to-urban migration became the dominant pattern. As urbanization increased, net migration from rural to urban areas decreased, while inter-city migrations rose. Male migration patterns were influenced more by employment factors, while female migration was driven by family and education considerations. Demographic selective of internal migration led to changes in the age and gender composition of both origin and destination populations. The aging and feminization of rural and underdeveloped areas were attributed to the out-migration of young men. This trend also resulted in a shortage of marriage partners for women in rural regions.
Also, results showed Regional migration patterns were linked to regional economic development and growth. Disparities in development led to uneven growth and uncontrolled population movements. Tehran emerged as the most attractive destination for migrants from other provinces, particularly from the western regions. However, out-migration from Tehran was directed towards Alborz, Gilan, and Mazandaran provinces, where elderly migration was more common in this case. Tehran and its surrounding provinces experienced population growth due to migration, while less developed western and southeastern provinces saw population decline. Provinces with net negative migration tended to have predominantly rural populations and high unemployment rates.
Conclusion
The study's findings revealed a shift in the pattern of rural-urban migration towards inter-city migration, with a rise in inter-county and inter-provincial migration. There has also been an increase in the involvement of women in migration flows, as well as a surge in out-migration from the eastern and western regions towards the central region. Given the existing regional disparities, the relatively young and middle-aged population structure, higher education levels, elevated youth unemployment rates, and limited job opportunities in many provinces and counties, it is anticipated that internal migration, particularly inter-provincial migration, will continue to increase. The ongoing trend of migration from less developed areas to more developed regions is further widening regional inequalities.
Acknowledgments
The initial version of this article was presented at the First 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 March 2023. 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.
Conflict of interest
There is no conflict of interest.
Sociology
reza parsamoghadam
Abstract
This article employs an archaeological approach, drawing on the concept of "serious speech acts" and Althusser's "problematic," to examine the formation and consolidation of an archaizing discursive order within the cultural policies of the first Pahlavi government. The central question of this ...
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This article employs an archaeological approach, drawing on the concept of "serious speech acts" and Althusser's "problematic," to examine the formation and consolidation of an archaizing discursive order within the cultural policies of the first Pahlavi government. The central question of this research concerns the manifestation and objectification of this discursive order in the cultural policies of that era. Archaizing discourses of Iranian romantic nationalists of the pre-constitutional period, as the prehistory of this discourse, intertwine with post-constitutional nationalist historiography and materialize in the cultural policies of the first Pahlavi era. This discourse, particularly within the two organizations of "Cultivation of Thoughts" and "Iranian Scouting," becomes institutionalized and transforms into a practical model for the cultural policies of the Pahlavi government. The archaizing nationalist discourses, by referencing subjects from Akhundzadeh and Kermani to Pirnia and Pourdavoud, shape the main centers for guiding behaviors and social structures. In this process, the identification of "spiritual malaise" as an impediment to the "education of the nation" and efforts to remedy it through the "cultivation of minds" and the "cultivation of bodies" occur within the framework of strengthening the "spirit of society" and the "forces of the nation." This remedy materializes through the promotion of "patriotism," "loyalty to the Shah," and "God-worship," and the continuous reproduction of these concepts in the form of "moral education," within the context of the archaizing nationalist discursive order.
Keywords: Cultivation of Minds and Bodies, Spiritual Malaise, Education of the Nation, Archaeology, Archaism, Cultivation of Thoughts.
Introduction
Nationalist discourses infused with antiquarianism and racialism, originating from pre-Constitutional intellectuals, were actualized in the First Pahlavi regime's cultural policies. To legitimize itself, the regime employed a "romantic nationalism"—where antiquarianism and racialism were central. This nationalism, emphasizing nostalgia for "Ancient Iran" and othering the "Islamic era," dominated pre-Qajar intellectuals' rhetoric. These discourses, in continuity with nationalist historiography, were actualized, institutionalized, and became the state’s operational paradigm, particularly through the "Organization for Public Mind Cultivation" and the "Iranian Scouting Organization"—key sites for directing behavior. By diagnosing the "malady of the motherland" and advancing "national education" (mental and physical), these discourses were embedded within antiquarian-racialist rhetoric. Aimed at revitalizing the "spirit of society" and "strengthening the nation’s vigor," this process was problematized, and the organizations became arenas for materializing antiquarian discourses. Thus, the formation of an antiquarian discursive order within the First Pahlavi’s cultural policies is rooted in this. This article questions how this order was actualized in the regime's practices via these organizations. Existing scholarship largely identifies the core components of this ideology, but the concretization of this nationalist order, particularly through these institutions, is under-explored. This study demonstrates how antiquarian-racialist discourses—aimed at rejuvenating the "spirit of society"—were problematized as a remedy for a "spiritual malady," achievable through "patriotism" and "loyalty to the Shah," materialized in the rhetoric of these two organizations.
Research Question
How did the antiquarian discursive order within the First Pahlavi's cultural policies, using Foucaultian archaeology and Althusserian problematique, materialize and attain objectivity through the "Organization for Public Mind Cultivation" and the "Iranian Scouting Organization"?
Theoretical-Methodological Framework
This article examines the formation of the archaist discursive order during Reza Shah's reign using Althusser's "problematic" and "epistemological rupture" alongside Foucaultian discourse analysis (archaeology) with four categories: "objects," "enunciative modalities," "formation of concepts," and "formation of strategies." This order, centered on "nation-building," is reflected in "cultivation of minds" and "cultivation of bodies." From an Althusserian view, "problematic" is a network of assumptions enabling certain issues while marginalizing others. Thus, Reza Shah's racial archaist discourse is a product of a problematic where "Aryan race" and "ancient grandeur" become central. "Epistemological rupture" denotes a radical cognitive transformation; here, archaist discourse is analyzed as a rupture from preceding discourses.
Results
This study employs Foucauldian discourse analysis and Althusserian concepts of problematic and epistemological break to examine the racialized ancient-oriented nationalist discourse propagated by the Sazman-e Parvaresh-e Afkar (Organization for the Cultivation of Thoughts) and the Iranian Scouts Organization during Reza Shah’s reign (1925–1941). Key findings include:
1 .Hegemonic Reproduction of Ancient-Oriented Nationalism: Central concepts like "patriotism," "monarchism," and "national cultivation" were discursively constructed to forge a unified identity rooted in pre-Islamic glory, juxtaposed against the "degenerate Islamic era." Cultural institutions naturalized these tropes through lectures, radio programs, and literacy campaigns, framing them as remedies for the "spiritual illness" of Iranian society.
Medicalization of Society: Metaphors of "social pathology" and "therapeutic intervention" merged medical discourse with nationalist ideology, legitimizing state control over citizens’ minds and bodies. Narratives like the "ailing mother" (symbolizing the nation) and the "healing son" (Reza Shah) reinforced the Shah’s role as the savior of Iran’s "degenerate soul."
European Fascist Influences: The organization’s propaganda strategies mirrored European fascist models (e.g., Nazi Germany and Mussolini’s Italy), blending concepts like "national unity" and "leader worship" with reinvented Persian imperial motifs.
Disciplinary Subject-Making: The dual focus on mental cultivation (via ideological indoctrination) and physical discipline (through the Scouts Organization) reflected a shift from punitive to biopolitical governance. Phrases like "monarchism inherent in Iranian blood" or "a healthy body as the foundation of national prosperity" constructed docile subjects aligned with state ideology.
Genealogy of Discourse: This discursive regime drew from 19th-century Romantic nationalism (e.g., Mirza Aqa Khan Kermani) and revisionist historiography by scholars like Pirniya and Nafisi, who ideologically reinterpreted Iran’s past to legitimize Pahlavi modernization projects. By analyzing archival speeches, policies, and institutional practices, this research reveals how the Pahlavi state instrumentalized cultural institutions to impose a hegemonic nationalist narrative, transforming citizens into disciplined subjects of a modernizing authoritarian regime.
Conclusion
This study examined the formation of the archaist discursive order during Reza Shah's reign, aiming at "nation-building," using Althusser's concepts and Foucaultian discourse analysis within four categories, through the "cultivation of minds" and "cultivation of bodies." Regarding objects, "patriotism," "devotion to the Shah," and "nation-building" within "racially archaist discourse" materialized in cultural policies, particularly in the Organization for the Advancement of Thought and the Iranian Scouting Organization, structured through discursive practices. In enunciative modalities, emphasis was on granting speech rights to nation-building cultural figures, organizing cultural institutions, and shifting their policy-making status. These figures, reproducing serious speech acts, shaped subjects' lifeworld. "Competence criteria" linked status to knowledge. Concept formation analysis examined discourse rules and speaker adherence as consolidation mechanisms. Strategy formation analyzed "returning to ancient Iran" as a tool to overcome the "Islamic era." Serious speech acts systematically shaped objects. "Patriotism," "devotion to the Shah," and "theism" in alignment with "nation-building," in these institutions, defined the Pahlavi I era's discursive order, reproduced and stabilized through concept chains. The determination of this order reflects the accumulation of romantic nationalist statements in historians' works, institutionalized in the Pahlavi I state's governance, functioning as a tool for "cultivation of minds" and "embodiment." These discourses, identifying the "spiritual malady" of subjects and attempting to cure it through concepts like "patriotism" and "moral education," problematized societal embodiment. The dominant discourse, through cultural institutions, reconstructed subjects' lifeworlds by strengthening the "spirit of society" and the "forces of the nation." Ultimately, the Pahlavi I state adopted archaist ideology as its directive, prescribing "patriotism" and a "return to ancient grandeur" as cures. This was implemented through institutions to transform society into obedient subjects. However, by marginalizing narratives, this discourse generated tensions within Iran’s cultural fabric, traceable to this day.
Social Work
Mansour Fathi; Asiyeh Madahipour
Abstract
The present study was done with the aim of analyzing the experience of the elderly from domestic violence and how to face it. The research method is qualitative. The participants were 18 elderly people with experience of domestic violence in Dehdasht city who were selected through purposive sampling. ...
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The present study was done with the aim of analyzing the experience of the elderly from domestic violence and how to face it. The research method is qualitative. The participants were 18 elderly people with experience of domestic violence in Dehdasht city who were selected through purposive sampling. The data collection method was a semi-structured in-depth interview and thematic analysis technique was used to analyze the data. The obtained results revealed three main themes of diverse violence (physical, mental, neglect and financial exploitation), emotional stagnation and traumatic relationships and the (dominant) strategy of passivity and submission in the face of violence shows. Educating families on how to properly interact with the elderly, getting to know their needs and how to take care of them, providing a context for the elderly to interact with each other and the society and reducing their isolation and social exclusion, assigning a telephone consultation line for the elderly and providing information in this field, forming a bank Comprehensive information on the elderly and identification of the elderly at risk of injury and violence and professional interventions by social workers are among the effective policy recommendations in preventing and reducing elder abuse.Keywords: Lived Experience, Elder Abuse, Domestic Violence, Social Problem, Policy Recommendation.IntroductionThe escalating global aging population, coupled with evolving family structures and functions, has created a conducive environment for elder abuse. Elder abuse encompasses physical, neglectful, financial, or psychological mistreatment, resulting in detrimental consequences for the elderly such as decreased self-esteem, despair, and physical and mental health issues. Given the rising trend of the elderly population in Iran, the city of Dehdasht is no exception. This is necessary to focus on the needs and rights of this group. Although the number of elderly care facilities has increased in recent years, due to prevailing cultural norms and the social stigma associated with institutionalizing the elderly, only a small portion of the capacity of the sole elderly care facility in Dehdasht is occupied. Considering that elder abuse in Iran often remains hidden due to cultural factors and the occurrence of abuse within the privacy of homes by family members, and has not received sufficient attention from experts, policymakers, and support organizations. This study aims to explore the elderly's experiences of domestic violence and their coping mechanisms.Conceptual frameworkSince domestic violence is perpetrated within families by caregivers of the elderly, it is essential to consider the nature of these relationships. The social-ecological theory, which examines individual interactions and societal relationships and how they influence health, is one such theory. Structural theory of the family focuses on the structure and organization of families and the role of each member. Intergenerational violence theory can also provide insights, suggesting that perpetrators of elder abuse may have been victims of abuse themselves or witnessed abusive behaviour in their own families. Finally, the life course theory posits that to better understand the elderly, we must engage with them effectively and consider their past lives through life story reviews.MethodologyThis qualitative study involved 18 elderly individuals from Dehdasht with experiences of domestic violence, who were selected through purposive sampling. Inclusion criteria included: alertness and willingness to participate, ability to communicate, age 60 or older, absence of psychological disorders, and a history of being abused by family members. Data was collected through semi-structured in-depth interviews, and thematic analysis was employed to analyze the data. In order to comply with the ethical principles, the necessary information regarding the objectives of the research, preservation of anonymity and personal identity, and the right to withdraw from the research were provided to the participants.Findings:The data analysis showed that most participants faced significant financial difficulties and had low incomes. A majority of the interviewees were widows. Additionally, many were illiterate. A total of 73 initial codes were derived from the interviews, which were eventually categorized into 10 subthemes and ultimately three main themes. The main themes identified were diverse forms of abuse (physical, psychological, neglect, and financial exploitation), emotional stagnation and damaged relationships (selective rejection and internal fragmentation), and the predominant coping strategy of passivity and submission in the face of abuse.DiscussionThe findings from the elderly's lived experiences of domestic violence indicate that their lives are marked by suffering. The presence of physical, psychological, neglectful, and financial abuse inflicted by family members results in significant physical, psychological, emotional, and financial pain. Moral and ethical deviations within society and between generations have led to a distorted understanding of relationships between the elderly and their children. The elderly have lived in a moral-cultural framework that differs significantly from contemporary Iranian society in transition. As a result, respect for the elderly have been replaced by a more rational approach that does not prioritize respect for the elderly, conflicting with the elderly's expectations of a respectful moral code. This conflict ultimately causes distress for the elderly.Based on the findings, it can be concluded that most elderly individuals adopt a passive and submissive stance towards their families' abuse. This may be attributed to feelings of powerlessness, physical weakness, low levels of awareness, and religious beliefs. Physical and mental weakness can contribute to submission to the demands and abuse of family members. Educating families about how to interact appropriately with the elderly, understanding their needs and how to care for them, creating opportunities for the elderly to interact with each other and society, reducing social isolation and rejection, establishing a special telephone helpline for the elderly and providing information in this regard, creating a comprehensive database of the elderly, identifying elderly individuals at risk of abuse and violence, and conducting professional interventions by social workers are among the most effective policy recommendations for preventing and reducing elder abuse.AcknowledgmentsThe authors thank all participants in this study.Contribution of authorsAll authors have been actively involved in writing all sections of this article.FundsThis article was written independently and no financial support was received from any organization to write it.Conflict of interest According to the authors, there is no conflict of interest in this article.Principles of research ethicsResearchers in this study followed all the principles of research ethics in all stages
Anthropology
Leila Ardebili
Abstract
This article is in line with the efforts of researchers who, in the last few years, have tried to eliminate the boundaries between cognitive and social sciences. Many researchers have investigated the classic works of sociology and anthropology in order to extract concepts which are useful in creating ...
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This article is in line with the efforts of researchers who, in the last few years, have tried to eliminate the boundaries between cognitive and social sciences. Many researchers have investigated the classic works of sociology and anthropology in order to extract concepts which are useful in creating a common language between these two fields and help them in strengthening the foundations of new disciplines such as cognitive social science. Among these fundamental concepts is "Habitus", which is said to have been first proposed by the French anthropologist, Marcel Mauss and later developed in other social science traditions, especially in French anthropology. Relying on embodied cognition approach, which is one of the theories in cognitive science that emphasizes on the interaction between the Mind, Body, and Environment and by providing four interpretations of embodied cognition, the present research have studied, with a descriptive-analytical method, the concept of "Habitus" in the lecture "Body Techniques" by Mauss. The findings showed that Mauss's perception of Habitus as a "Total Social Fact" which has simultaneously the Psychological, Biological and the social aspects has a meaningful concordance with the interaction of the Mind, Body and Environment as a cognitive ecosystem in embodied cognition approach. Accordingly, the article claims that Habitus can be considered as one of the connecting concepts of cognitive sciences and social sciences and it can be used to establish and consolidate the foundations of cognitive social science as an emergent interdisciplinary field.Keywords: Body Techniques, Embodied Cognition, Habitus, Marcel Mass, Total Social Fact.. Introduction Aiming at gaining the intersection between sociology, anthropology, and cognitive science, and providing a basis for strengthening the foundations of interdisciplinary fields such as sociocognitive science, this research has tried to consider one of the significant concepts of sociology and anthropology in the light of an approach proposed in cognitive sciences. So, this article, in the light of the embodied cognition approach has studied "Habitus", as a concept proposed by Marcel Mauss in his lecture " Techniques of the Body", to show how Mauss’s concept of "Total Social Fact", emphasizes the necessity of paying simultaneous attention to the biological/physiological-psychological/mental-social/cultural aspects of social facts for a profound understanding of the social. The reason for choosing “Habitus” to achieve the goal of this study is that, according to Lizardo (2017: 68), this concept has the capacity to revive the links between mind and culture and strengthen an interdisciplinary view of the interaction between the biological (body), the psychological (mind), and the socio-cultural. To achieve this goal, the present article first discusses what the embodied cognition approach is and, during the Literature Review section, explains the relationship of this approach to existing interpretations of embodied cognition in social science researches. Finally, using a descriptive-analytical method, the article reinterprets Mauss’s concept of Habitus through the lens of four interpretations of embodied cognition approach.Literature Review Considering the research background of embodied cognition approach in social science researches, we can arrive at four different views of embodied cognition.embodiment of cultural meaningAccording to this view of embodiment, cultural meaning is fundamentally embodied. It means that, we can give meaning to our world in terms of the positions our bodies can take, such as our vertical position and our body movement in space (Lizardo, 2017: 76).embodiment of sociocultural activityAccording to this view, not only cultural meanings but also the activities we perform in our social and cultural environment are embodied. In other words, the forms and types of our activities in different contexts are by no means formed from nothing, but are in some way an extension of our perception of the body and its relationship to the environment.external embodiment of mindIn this interpretation, embodiment is an umbrella term for cognitive externalization of meaning and action. This view, which is more common in social studies of science and technology, includes studies of the interactions between embodied subjects and artifacts.embodiment of the collective unconsciousIn this interpretation, which is almost the opposite of (c), researchers believe that the body is a place for “internalization of the external”. In other words, not only does our embodied cognition affect the world, such as in tools , activities, and rituals, but the external environment also affects our minds.MethodologyRelying on embodied cognition approach, which is one of the theories in cognitive science that emphasizes on the interaction between the Mind, Body, and Environment and by providing four interpretations of embodied cognition, the present research have studied, with a descriptive-analytical method, Mauss’s concept of "Habitus" in the lecture " Techniques of the Body".Results By examining examples of habitus in Mauss's lecture, such as habitus of hunting, walking, digging, and swimming, based on the four interpretations of the embodied cognition, this article show how in each of these examples we can see the effect of mind, body, and environment on each other. Of course, this claim does not mean in any way that these three components are separate or have a cause and effect relationship with each other, but this relationship should be viewed as a dialectical relationship between these three components. However, findings show in this dialectical relationship between mind, body, and environment, one of components sometimes plays a more prominent role than the other two components. For example, in the case of magic in hunting, we can see how magic as an aspect of the cognitive unconscious (mind/ the psych) can help individuals to overcome their physical and environmental limitations; Or how technologies as a part of the environment (the social) contribute to mental processes (the psych). In short, it seems applying the theory of embodied cognition on the analysis of habitus helps us to study social facts in a framework within which the interaction between mind, body and environment take place.Conclusion The findings showed that Mauss's perception of Habitus as a "Total Social Fact" which has simultaneously the psychological, biological and the social aspects has a meaningful concordance with the interaction of the Mind, Body and Environment as a cognitive ecosystem in embodied cognition approach. Accordingly, this article claims that Habitus can be considered as one of the connecting concepts of cognitive sciences and social sciences and it can be used to establish and consolidate the foundations of cognitive social science as an emergent interdisciplinary field.
