فصلنامه پژوهش نامه زنان
سال یازدهم شماره 2 (پیاپی 32، تابستان 1399)

Beauty discourse could be considered as way for individuals and groups to speak on beauty as a system of codes and symbols used in referring to body. This system is formed through a historical process in a social-cultural texture using existent social powers. In this research, we tried to explore the process of historical evolution of beauty phenomenon and its effects on Iranian women´s lives based on Lacla and Mouffe's reading using theory and method of discourse analysis. On this basis, historical documents and data from Iranian constitutional period as the historical turning point, and the periods before and after were analyzed to show Iranian society´s transition and deepening and intensification of the beauty phenomenon of women. The results show that following modernist effects on beauty values, appearance of discoursal and institutional restlessness in Qajar period, constitutional period in particular, and interaction with Europe, turning of beauty discourse started. Deepening of modernist effects in Pahlavi period resulted in relative domination of new beauty discourse whose effects could be traced in individual and social lives of women - in the limits of social visibility of women, consumption and life style of women, family structure, criticizing or accepting patriarchal dominance, body ...

With the birth of modern media, the modern age has been an achievement of the revolution in information and communication, which has always changed with the collapse of old structures and the emergence of signs of poststructuralism, change of structures and postmodernism. And the concept of culture, identity and power has also undergone a paradigm shift. The present study examines the use of new media on the national cultural and religious identity of the citizens of Ahvaz. The statistical population of the Citizens' Survey consists of 16-50 years. Sample size includes 600 people selected based on the selected cluster sampling method. The research method was based on descriptive-analytical method and the research data were analyzed using t-test of independent groups and analysis of variance (ANOVA). The results showed that modern media have an impact on national cultural identity and religious cultural identity, and there is a statistically significant difference between men and women in religious cultural identity at the level of less than 0.05. But in the national cultural identity, there was no difference between men and women. There was also no difference between religious cultural identity and national cultural identity and income level of citizens.

Nowadays potentialities of cyberspace have been put into the service of different areas of life. So, the present investigation aims to trace the landmarks of the women's movement, that is, moments when the cyber activism has managed to be put into the service of practical activism and to overcome the difficulties ahead of itself. This investigation can prescribe methods which can improve the use of cyberspace in the women's movement. Recording the interactions of this space has been made possible by a mixture of two different methods, virtual ethnography and interviews with people who are active in both spaces. Castells' theory of networked social movements was used as the theoretical framework. The findings show that networked social movements have put the use of cyberspace potentialities in their agenda settings in order to organize their virtual activities effectively. Furthermore, the recent mobility of the women's social movement flows from the fact that women's demands have been made public in the cyberspace; these demands, then, have extended to space of places and again to space of flows. Represented images and ideas formed in the cyberspace have given the social group of women the possibility of solidarity, dialogue and collective power.

. The main question is, how is the presentation of communication skills in animations with female gendered single-breeches? How is the female sex viewer in these movies? To answer this question, John Fisk's semiotics method has been used and content codes have been examined at three levels: apparent, technical, and social. The research is done in case studies. Sampling is done purposefully and is available from available samples. Of the four samples examined, the findings of the two films, which are the main characters of the story of the female, have been brought to Iranian animation (Mina and Panther) and non-Iranian animation (Moana). The research results indicate that communication skills are well represented in Iranian and non-Iranian samples. Unlike Gaffman's research and studies, the stories go away, regardless of the gender of the first person (female). The stereotypes about gender stereotypes of women are contrary to what is shown and does not represent the reproduction of traditional gender patterns. In both of these stories, with the deconstruction of banned subjects and the confrontation of the younger generation with the older generation. This breakdown structure is ultimately coupled with maintaining family relationships, respecting elders, and giving priority to families.

Addressing women and issues related to them has always been one of the most important issues studied in human societies. The popular culture of every nation, especially stories and myths, is one of the best ways in which one can see the trace of the beliefs, customs and traditions of the people of the present-day societies, And by virtue of which traditional patriarchal thoughts can be rooted in old societies in relation to women; Therefore, in the present research, the role and place of women in the myths of Kerman in four books (Myths of Kerman, Myths of Sirjan, Stories and Myths of Zarand and Culture of Kerman) Is located This research is based on an existentialist feminist and Marxist feminist approach to descriptive-analytical approach and using library resources.

Mahmud Ostadmohammad is among the prized playwrights of Theater Workshop of Iran, a group consisted of avant-garde artists. In his plays and the plays written by his peers, the role of the women is challenging. When Ostadmohammad began writing plays, few women were practicing theater and the dominant discourse of Iranian theater was that of men. But during the past 40 years and regarding the changes in social-cultural sphere, in addition to having more women practicing theater, their role in the plays has also undergone some changes. In this essay I try to examine the role of women in plays by Ostadmohmmad using the principal concepts in Critical Discourse Analysis and particularly, Feminist Critical Discourse Analysis. The question is though in his plays women of coming to center from margins, and there's more about their problems and the femininity, but does it mean that we are witnessing a real change in the dominant ideology and power relations, or these changes are merely under the influence of previous ideologies.

This essay examines the fundamental assumptions in representing women's in Farhadi cinema in the context of Emmanuel Levinas' thought. Levinas' opinion has always been accused by some of the thinkers who have had a traditional view of women. By looking at the works of Farhadi, one can look for a similar look. Although Farhadi cinema is often associated with ideas about the different depiction of Iranian women, this is an analytical study of how the male subject of his work works with this aspect and how women are sacrificed and, at the same time, The beginning of the problem has been identified. The similarity between Farhadi's look to the woman and what Levinas interprets from femininity brings to a bigger question. The results of this study show how much of the emphasis today in Iranian cinema on the victimization of women is itself an intervention in the construction of an image of women that has created a male interventional subject and how this approach can be a way to get out of this intervention and show. A way of communicating between the subject and the other that does not lead tothe subject violating the Otherness of the other a priori.

Without doubt instagram has an effective role in Iranian daily life. Hence the study of each account as a kind of media text will bring about significant data for sociological study. Iranian women enthusiastically using Instagram to put aside limited private sphere and communicate to public sphere to express desires, opinions and beliefs. This research as a primary study in the context of different dimensions of social media focuses on the women’s core values which are preached as the proper method of thought and act among audiences. These social values are presented in the most followed Instagram accounts of Iranian women and in relation with women’s lifestyle. For this purpose, all written-women's pages of 5 women are studied carefully. Methologically, using content analysis, more than fifteen thousand posts of professional women user have been studied. From phenomenological point of view, their core values can be best categorized in three areas: reflexivity, femininity, willing to change and continuous acquiring cultural capital are the core values of their individual world. Wifehood, egalitarian attitudes of husbands and motherhood are the core values of their face to face world. Social Participations and consumption management are their core values of the indirect experience world.

This study was conducted by using narrative analysis to phenomenological analysis of users' lived experiences of married men and women in chatting rooms; for this purpose, using purposeful sampling technique with 11 married members through WhatsApp and Semi-structured interviews were conducted and analyzed using Max QDO version 12 software. After constant combining, integrating and compared concepts, four common themes were identified among married male and female users (Syber addiction, Sex chat, Traditional family experience, Chat as remedy of loneliness, Chat as an entertainment and lisure time); Specific categories of married female users were included (Disquisition of marriage and Avoid face-to-face meetings) and two specific categories of married male users were included (sense of freedom to choose a second spouse and desire to have white marriage). After analyzing the story line of the participants, the core category under the title of “resistance against Low satisfaction with marriage” was revealed.