فصلنامه جامعه پژوهی فرهنگی
سال چهاردهم شماره 3 (پاییز 1402)

In this article, we examine the concepts of attunement and fundamental attunement in relation to Aristotelian pathos, and in this way, we are guided to a positive and moodiness’ education. Therefore, we examine the concept of pathos and with Heidegger's interpretation of pathos, we arrive at action affected and at the same time active, which draws the fundamental existenzial attunement in which behavior-action is raised in the projective context by being influenced by things, people and the surrounding world. With this consideration, basic feelings and attunement are presented as basic things that cause awakening and moving towards another possibility of Being. Therefore, according to Heidegger's teachings, moodiness’ education , by considering of fundamental attunement as essential, understands education in the context of worldhood, relation to things and others and yes-saying to possibilities which makes possible a better understanding then causes openness to Being and numerous possibilities of moodiness’ education.

According to Heidegger, attunement (Befindlichkeit) and fundamental attunement (Grundstimmung) are fundamental existenzials that show the effect and influence of Dasein. Therefore, Heidegger intends to understand feelings and passivities in a fundamental way, because "the fundamental ontological interpretation of affect since the time of Aristotle has not been it has not taken a remarkable step forward. On the contrary, impressions and feelings are classified under sensual phenomena in terms of subject and play a role in the third level and often along with imagination and will. In this way, they descend to the category of secondary phenomena" (Heidegger, 1389: 186).

The aim is to study of dimensions and meanings of Heidegger's fundamental attunement and therefore the basis of the moodiness’ education plan with descriptive and phenomenological methods. Now, in order to thematization, it is necessary to reveal the effects in all its aspects. Heidegger does not neglect the ontic side of the influences, firstly, the starting point of the ontological analysis, in turn, is based on the ontic matter, and he leaves the attribution with the existing and ontic reality to the ontological foundations. Secondly Heidegger, as a phenomenologist, starts from the phenomenon that first and foremost reveals it in its daily life. Therefore, "at the beginning of our analysis, we should not interpret Dasein in a way that differentiates it from certain existence, but we should discover it in its non-differentiation that appears in the first place and often. It is not that this difference of everydayness (Alltäglichkeit) is nothing, but it is the characteristic of positive phenomena" (Heidegger, 1389: 59-60) and thirdly, that we should deal with feelings and impressions from the place where metaphysical overcoming systematically started from there overcoming which has pushed back every day and ontic feelings and emotions then has caused the blocking of the ontological aspect from the beginning.

Education is affected by various matters, but when we base education on the ultimate goals or pre-formed nature such as subject-oriented or ontology, the factors that are effective are practically ignored. Metaphysical issues determine education on a certain basis and put any influencing matter outside of the system and necessarily consider life under a particular state as final. This causes the opening to existence to be blocked and something like education towards the ultimate goals and specific nature becomes meaningful. Here, first of all, the ontology of education should be mentioned in order to understand ontic education based on ontology. Such an encounter requires the destruction of metaphysical thinking in order to open up a possibility. Heidegger's thinking, according to his understanding of ontology and returning it to the fundamental question of existence, is a thinking that can create factors in the educational system so that the possibilities that cannot be seen and heard become visible and audible. For this purpose, Heidegger first makes affectability fundamental and then transforms mood and attunement from an ontic state into existential and fundamental things, so that another possibility of Being is opened from its beginning.

According to Heidegger's teachings, the movement from Aristotelian pathos to attunement and fundamental attunement causes the release of hidden dimension that are effective in education. Such an encounter causes the influence of things and others to be understood in basic education, and at the same time, the concept of action in the sense of affected action (projected thrownness) is possible and prepared. This is alien to the concept of a free, unworldly and unmoodness subject. Attitude education means education that is formed in relation to moods, feelings and the environmental world. This kind of education is essentially based on Being because the basic influences and fundamental attunement, as the subjective thinking, are not supposed to beat the trainee-mentor with certain and unshakable truths, but rather it is supposed to allow the trainee and the trainer to express themselves in their own way and based on their existence and moods. By being open to their history, tradition and history, moodiness’ teachers and trainers have also opened to new (ontic) knowledge. In addition, moodiness’ education is a thoughtful education because he understands its reality and is a planner in being affected and thrown. A moodiness’ thinking about what it has, what it is, and what is coming to it, and it understands deep boredom and anxiety as a condition that makes another beginning possible, which pulls us from the heart of our lived life to another projection.

Scavengering is one of the hobbies of citizens and officials. In order to solve this problem, it seems necessary to know the roots and causes that have created this problem and contributed to its expansion and survival. For this purpose, this study, in a descriptive and analytical way, sought to identify and prioritize effective factors in the formation and development of garbage collection in Mashhad city. The required data was collected in the first stage through interviews with 20 experts. The limit of this number was determined based on the principle of theoretical adequacy. Data coding was done with the qualitative content analysis method and with the help of Atlas ti software. The results led to the identification of 12 main categories. In the next step, in order to prioritize these factors, the triangular fuzzy method was used. The findings showed that the factors affecting littering are: Access to garbage, legal vacuum, high benefits, poverty, unemployment, addiction, illegal immigration, inconsistency of devices, municipal income intervention, power mafia, social acceptance and lifestyle. Based on this, if these conditions are resolved in a suitable way, a significant part of these problems will be resolved.Key words: Scavengering, Illegal immigration, lifestyle, social acceptance, Mashhad.  Identification and Prioritization of Influential Factors in Scavengering With Using Mixed Method (Case Study Mashhad)Rostam Saberifar[1]Associate Professor, Payam –e– Noor University, Tehran, IranExtended Abstract 

Scavengering is one of the hobbies of citizens and officials. In order to solve this problem, it seems necessary to know the roots and causes that have created this problem and contributed to its expansion and survival. The present study was also carried out in this direction. This study has pursued two main goals. First, the factors affecting the formation and expansion of the phenomenon of scavengering were identified. In the next step, these factors have been prioritized. In fact, the main effort was to find a suitable answer to the question, what are the factors influencing the formation of the phenomenon of scavengering? And which factors have the highest effects and their control can speed up the management of this problem.

This study was based on the practical purpose and in terms of the type of method, it was in the field of survey-type descriptive studies. The approach of the present study was mixed. Qualitative data was obtained from a sample of 20 people and for a small part of 50 participants. The target sample was selected by snowball method. The collected data were analyzed by combining qualitative and quantitative methods with the help of Atlas ti software. Based on this, the present study was carried out on two levels, including the identification of the factors and areas of occurrence and expansion of the phenomenon of scavengering and the prioritization of the identified factors. The main factors were identified using semi-structured interviews. The analysis of the data obtained from the interview was coded using the qualitative content analysis method. The participants in this survey in the qualitative part were university professors and researchers who had studies or experiences in the field of garbage and garbage collection. The validity of the relative content of the questionnaire of this study was estimated to be 71% by using the expert opinions of ten people informed about the research. Also, the correlation of the answers based on the test-post-test method was obtained at the rate of 79%, which brought the reliability of the questionnaire.

The findings showed that the most effective factor in garbage collection is access to existing garbage. The next effective factor, whose role and position in the occurrence of scavengering and its spread was confirmed in this study, was legal loopholes in the control and management of scavengering. The variable of high benefits has taken the third place among the factors affecting scavengering in Mashhad. Among the prioritized factors in this survey, poverty has been assigned the fourth place. In this study, unemployment was determined to be another factor affecting scavengering in Mashhad. Addiction, as a serious problem of today's society, was also influential in the category of scavengering. Because a significant part of the garbage collectors have entered this area only to supply the drugs they need. Maybe this is the reason why in this study, the addiction factor has been assigned the sixth place. Indiscriminate immigration is one of the most important factors that has caused many of the current urban disturbances. In this study, it was found that this factor ranks seventh. Finally, the 8th and 12th positions in the continuation and development of garbage collection are respectively assigned to these factors. Inconsistency of institutions, municipal income intervention, power mafia, social acceptance and lifestyle. In general, in the current situation, the gap between income and quality of life among citizens has widened. This factor has created two completely different worlds among the residents of the same city. When the poor see the created income gap, they feel so disgusted. As a result, this group is willing to do anything to free themselves from the created conditions. In this situation, they either commit violent crimes or at least collect and sell abandoned valuables. In this way, they try to provide the minimum of life for themselves and their families. In fact, the consumption of the benefits proposed by Veblen, Dusenberry and Maslow for the rich has produced a lot of waste and discarded consumable goods. Poverty, unemployment and the inability to provide the basic necessities of life for the poor group have forced them to gather these tools and materials for daily consumption or sale through scavenging. These conditions have also caused that scavengering is not limited, but its dimensions and scope are increasing every day.

The purpose of this study was to identify and prioritize factors affecting the formation and expansion of scavengering. Based on this, the current study was carried out at two levels including the factors affecting the formation and prioritization of these factors. The findings showed that the most effective factor in this process is access to existing waste. In fact, if there is no garbage available, there is no point in picking garbage. In other words, the organizations in charge of waste management and control cannot collect waste properly and dispose of it in a timely manner. For this reason, needy or profit-seeking people can easily access these materials and collect them and sell them. Therefore, as long as garbage is available and can be easily collected, garbage collection will continue. Based on this, the results of the current research, in line with other researches conducted in this field, showed that scavengering is a multidimensional phenomenon. For this reason, this problem cannot be solved by emphasizing one of these dimensions. In fact, scavengering is a problem that has challenged all effective organizations in urban management, and its solution depends on the presence of all these organizations.

The meaning of "School of Authenticity of Nature" is not to use common philosophical and religious approaches; rather, the intention is to propose ideas that, although they were formed in a specific geography, can be used on a global level. Due to the possibility of different narratives of modernity; by rereading and reconstructing our historical and civilizational tradition, we can formulate our situation in a non-Eurocentric way and make it the basis for drawing the future perspective. Therefore, we need to use the ideas and concepts that were formed in the Islamic world or in connection with it. In this article, the key concepts and ideas of some thinkers are discussed, including Allameh Tabatabai (the concept of credit perceptions), Allameh Jafari (the concept of common human culture), Seyyed Mohammad Baqir Sadr (the concept of Al Faragh region), Ali Shariati (the concept of Dislocated society ), Imam Musa Sadr (the concept of religions in the service of man), Seyyed Hossein al-Attas (the concept of Captive Mind ), Malcolm X (the concepts of House Negro and Field Negro), Reza Davari Ardakani (the concept of greenhouse intellect) are discussed.

When an imagination called sociological imagination is formed, this imagination expands in the European civilization and later in America, and often theories, ideas, concepts, etc. are consolidated in a macro-narrative called Eurocentrism. As a result, during the last two hundred years, great social theorists were formed in the civilization field of Europe and America - which we call Euro-Atlantic with tolerance - and then in many parts of the world, including in Iran, as the classics of theories socially, they are known. For example, we can mention Karl Marx, Max Weber, Alfred Weber, Emile Durkheim, etc. Today in Iran, those who want to speak in the framework of social theories, culture, human and new universality and about concepts called religion, tradition, existence and very general concepts such as time, place and the concept of universality, they refer to this Very great thinkers and architects in the Eurocentric tradition. In the Eurocentric tradition, there is not only one narrative; rather, one can see a variety of macro-narratives. Now the question is whether it is possible to have a correct formulation of our fundamental questions outside of Eurocentric or Euro-Atlantic narratives. Is there such a possibility that we can have non-Eurocentric and non-Euro-Atlantic narratives?
Multiple modernities are a possibility that gives us the power of rereading the old in the contemporary perspective; That is, we can "return" to tradition from here and now. "Return" here is different from the concept of "regression". Return does not mean a historical return to a past. "Baz" means again and "Gasht" means to find and search. We must be able to rebuild and re-search our relationships, find them again. This return and the possibility of reading the past from a new perspective presents us with a possibility to reconstruct our social, cultural and civilizational developments based on the historical experience of our culture and civilization. The possibility of rereading the tradition creates a perspective in front of us, which we speak of as the idea of ​​multiple narratives in the field of modernity and the school of originality. Therefore, the subject of this article is the originality of nature school in the form of social critical theory. Here, we take the concept of nature from the cultural background of civilization and present it in the context of the social conceptual framework of critical theory.

The present research is a research, theoretical and its method is analytical-critical. The research approach is also qualitative; Qualitative research requires identifying sources related to the research topic, studying texts, understanding the meaning of the text and extracting the desired content from these sources, establishing a relationship between the content and describing and analyzing and criticizing them, and discussing and concluding the collected information.

In this article, we will mention a few cases of thinkers who have been able to think in the history of thought and the evolution of thought, philosophy, and mysticism and in the field of thought - in the general sense of the word - as classics on a universal level. Have a fundamental impact on the field of civilization and human thought. In addition, we point to the thinkers who, in the current state of the world, especially the Islamic world, from Iran's perspective, were able to create concepts based on which the originality of nature school can be reconstructed. These studies are not about rediscovering or recovering the originality of nature based on the individual; rather, we are talking about an intellectual tradition that is not limited to the geographical boundaries of the Islamic world; rather, there are thinkers who think from this point of view, even outside the geographical area of ​​Islam. Each of these thinkers invented a key concept, today we need to form these key concepts in a conceptual framework, and then from that point of view, start discussing and understanding the social issue and think concretely.
Allameh Tabatabai proposes the concept of "credit perceptions" and Allameh Jafari speaks of the universal concept of "common human culture". Shahid Sadr talks about the idea of "Al Faragh region". Dr. Shariati invents the concept of "Dislocated society". Imam Musa Sadr talks about the "religions in the service of man". Al-Attas invents the concept of the "Captive Mind". Malcolm X proposes "House Negro and Field Negro" as a universal idea, and Davari Ardakani talks about the concept of "greenhouse intellect".
These ideas were all formed in a local context, but they have universal capabilities and capacities and are part of a historical tradition that can be used to overcome Eurocentric narratives.

Based on what has been said, in the ruling tradition that has been formed in the Islamic world or in connection with it, ideas and concepts have been invented that have universal capacities and capabilities. If these ideas are not limited and enclosed in certain readings and are rehabilitated and expanded with an open and universal perspective, we can use them and the theoretical possibilities that these ideas create to achieve to a coherent non-Eurocentric theory in the field of social affairs. We called such a theory the theory of "originality of nature" and in this regard, we pointed to the central and key ideas of some thinkers, the common feature of all of them was the ability to project them on a global level.
It is certain that the thinkers under the originality of nature school are not exclusive in the mentioned cases; rather, by searching, rereading and rethinking our intellectual, cultural and civilizational heritage, we can mention other thinkers and find other ideas and concepts that reveal our global capabilities and capacities.

The purpose of the current research is to investigate Ali Shariati's subjective approach to the concept of man and his social responsibility and its impact on the revolutionary reading of religion as a radical political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. The main question of the current research is, what place did the revolutionary subject have in Shariati's thought? And to what extent Shariati's revolutionary analysis of Shiism was effective in the political mobilization of the masses of people in the Islamic Revolution? This research, using the analytical-historical method, wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.Paying attention to the political and social consequences of Shariati's subjective approach, including paying attention to the revolutionary subject and its redefinition in Shia religious literature and its role in drawing the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this It is research.  

The aim of the present study is to investigate the mental approach of Ali Shariati as one of the important figures of contemporary Iranian intellectuals to the concept of man and his social responsibility and its effect on the revolutionary reading of religion as a radical political ideology. The main question of this research is that what role did Shariati's mental, radical and revolutionary approach in reading religious concepts play in the ideological formulation of his thought and what political impact did he have on the victory of the Islamic Revolution? The main hypothesis is based on the fact that Shariati, by redefining religious concepts on the axis of revolutionary subject and social praxis in the framework of a radical political ideology, was able to present a revolutionary narrative of political Islam, which plays an important role in the political mobilization of different sections of society, especially the educated youth in the revolution. had islamicWhat is important for us in this research is not a judgment about the merits and demerits of Shariati's intellectual project or a judgment about the relationship between religion and ideology. Rather, we seek to understand the nature of Shariati's thought as a religious revolutionary intellectual and its relationship with the modern subject, so that we can better understand the logic of his thinking and his method of understanding and interpreting history and religious texts.

 The method of collecting the necessary data to conduct such a research was documents, in the framework of which a collection of Shariati's views related to the revolutionary subject and his radical interpretation of religion was collected. These views have been presented directly or indirectly in the form of his lectures, books and works. Criticism and analysis of the collected data has been done using the analytical-historical method, which wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.

One of the most important findings of this research is that Shariati, inspired by modern humanism, had a volitional and subjective view of man, and based on the role of the subject and the role of the subject, he assigned a special place in social developments. And it pays special attention to the historical agency of man as the agent of historical and social changes and to the dialectic of the individual and the society. Shariati's intellectual project is to present an image of a revolutionary subject who can transform and change the world around him. This is the characteristic that has made Shariati a modern and radical humanist thinker.Shariati tried to strengthen and revive the revolutionary potential of religion by discussing "Islamic Protestantism". In his opinion, religion should move towards worldly issues from an eschatological point of view. Shariati gave the main role to responsible and revolutionary intellectuals in the path of reviving the revolutionary and radical image of religion. He believed that these intellectuals should create Islamic Protestantism instead of fighting religion as a reactionary element in order to give a new thought and movement to the society. The most important feature of Shariati's intellectual work was the use of new ideological and sociological formats in redefining religious concepts.Shariati's intellectual influence among the educated youth and pushing them towards religion as an ideology in the Islamic revolution should be considered as a kind of intellectual creativity in redefining the revolutionary issue around the element of religion as one of the foundations of identity and belief of the Iranian society of that era. Many analysts who have investigated and studied the Islamic Revolution of Iran believe that Shariati's thoughts played an important role in the Islamic Revolution of Iran. Redefining religious concepts around subjectivity and revolution in Shariati's thought is considered the most important strength of his intellectual project, which shows the modern and revolutionary political capability of Shariati's thought. With this pattern in reading religious texts, history and teachings, he succeeded in presenting a radical and revolutionary image of religion and considered religion as the main factor of seeking justice and political protest.Shariati's subjective approach to religion is a completely modern phenomenon that aims to define a revolutionary political and social role for Shi'ism in Iran at that time. Considering the level of widespread influence of religion among different strata of the traditional and transitioning Iranian society, Shariati knew that the dominance of a radical and revolutionary narrative of religion can be the foundation of a comprehensive and revolutionary political action.

The general result of this research shows that Shariati, as a revolutionary religious intellectual, by presenting his coherent, methodical, history-oriented and creative narrative of the texts and history of Islam, was able to draw a different picture from the traditional narrative of the clergy about religion, which has new political capacities for it as It provides the impetus for political action in an ideological formulation. Shariati's revolutionary approach to religion became the basis for presenting a radical and protesting image of religion, which played an important role in stimulating religious youth towards political action. Shariati's ideological reading of religion was carried out with the aim of pushing the Iranian society towards a political revolution against the autocratic and dependent Pahlavi regime. By applying a subjective, ideological and revolutionary approach to religion, Shariati has turned it into the main element of the political mobilization of various social forces in the Islamic Revolution.

Knowing the way of life of women can be effective in understanding their family and social status in any historical period. The general perception of the status of women in the traditional lifestyle of Iranian people is the subordinate and inferior role of women. Readings based on lifestyle in social science have provided an opportunity to review these presuppositions arising from the literature of the early modern period; Therefore, in the upcoming qualitative research, using the historical ethnographic method and relying on documentary sources and data analysis in a descriptive-analytical way, the way of life of Lorestan women in the Qajar period is tried to be represented based on the travelogues of travelers, military and political advisors. Questions such as how was Lorestan's women's lifestyle based on tourists' information.The result of the current research question the frequent beliefs of the superior position of men and the inferiority of women in the region. and reflects the reciprocal relationship between men's and women's lifestyles in the region at the two levels of society and family. It led to the sociability of women, the right to participate and make decisions in family matters, and finally their relative control over the sources of power.Keywords: women's lifestyle, women of Lorestan, Small Lorestan region, tourists, military and political advisors.  

Different social layers such as class, gender, etc. are not separate one from another, but intertwined, and "lifestyle" is reflection of these layers. In the meantime, knowing "women's way of life" is of importance, in such a way that there has always been a reciprocal relationship between a woman's way of life and her family and social class in every historical period. Studies about Iranian ethnic women are less focused on women from specific ethnicities and often concentrate on the women of the aristocratic and courtier classes. The result of the research documented cases such as the complete subordination of women to men, the weak role of women in the family and social decision-making, the absence of benefits from power sources, the presence of women in internal affairs, restrictions caused by hijab, and prevalence of polygamy. In other words, regardless of cultural and ethnic diversity, feminist views such as the priority of men in societies and the inappropriate treatment of women have been expressed. It was neglected women come from diverse ethnicities, religions, and cultural backgrounds. Different societies represent gender and sexuality in various and contrasting ways that play a vital role in illustrating Women's position in society. Tourists and consultants often focus on Lorestan and have documented reports about women's lifestyles in this region. They have also compared the cultural contrasts between themselves and the observed society.

Considering that the general perception of women's position in the traditional lifestyle of Iranian people refers to their subordinate and inferior role, lifestyle-based studies in social science and historical ethnography research provide an opportunity to reanalyze such presuppositions raised from early literature of the modern period. The current study applied the historical ethnographic approach and based on documentary sources analysis data in a descriptive-analytical way. Furthermore, according to the travelogues of travelers, military and political advisors presents the way of life of Lorestan women in the Qajar period and discover their position in the family and society.

The results reveal the reciprocal relationship between the way of life of men and women in this area in both society and family, as it releases doubt on the common beliefs about the superior position of men and the inferiority of women in this region. The women of Lorestan have had a relatively prominent position in the economic system, which led to their relative dominance over power sources, such as dominating living spaces, having financial independence, the right to participate and make decisions in family and social affairs. Regarding social system factors, women have had a similar position to the economic system, and of course, more prominent than the political system, and have had visible and hidden roles. The hidden and implicit roles of women have been reflected in the apparent authority of men. The authority of every man required having a potent wife or mother, so that the promotion of the social and family status of men, as well as their social competence and acceptance, had a direct association with the characteristics of the mother, wife, their social and family status, and vice versa. This has prevented the expansion and prevalence of the superiority of one and the inferiority of the other. It has generated a relative balance in all levels of family and social life, which can be a proof of not being low position of women in the family and society; However, in several cases, there has been a difference of opinion among men towards gender and women.

The attitude of tourists and military and political advisors whose reports and works were used in this research toward the situation of women in this region in many cases has been impartial, although in some circumstances they have compared it with the women of their countries. Women economically have been presented with relatively financial independence and a significant role in the economy of the family and society. From a social point of view, they have been mentioned as women with characteristics such as being social, interacting with acquaintances, relatives, and strangers, being less shy, hardworking, and participating in family and social decisions.

Unlike the inferior view in the traditional approaches, the child, as an active subject, agent and even as a social actor, has received the attention of new approaches to the concept of childhood. However, despite this serious attention to childhood and children's actions, it is still possible that with the dominance of adult-oriented approaches, the new and abstract concept of "child as a social actor" may lead to incorrect and ambiguous interpretations of childhood and children's actions. In this research, with the method of conceptual analysis, which helps concepts to be returned to less abstract terms, we have identified the constituents of " child as a social actor" that those are introduced in two individual and social spheres. The first sphere, which refers to the child her/himself, involves the following constituents: 1) child’s perspective and voice, 2) child's social competencies, and 3) child’s social agency. The second sphere, which refers to the context of the child's life and environment, includes the following constituents: 1) arenas of child’s social action, 2) child’s citizenship, and 3) child/adult relationship. 

Traditional perspectives on the concepts of child and childhood often adopt a condescending view of the child. However, contemporary approaches redefine the child as an active subject, agent, and even a social actor. Recent child studies, critiquing reductionist biological and psychological paradigms, adopt an interdisciplinary and hybrid perspective. They position children not merely as potential agents or actors in the making, but as a distinct and significant category worthy of dedicated study. The concept of the "child as a social actor" is a novel construct within the field of social studies of children. This concept emphasizes that children transcend being passive subjects within social structures and processes; instead, they actively contribute to shaping their lives, influencing those around them, and impacting the communities in which they reside (James & Prout, 1997; 8). Nonetheless, the prevalence of adult-oriented approaches poses a risk of fostering incorrect and ambiguous interpretations of childhood and children's actions. Moreover, the introduction of new concepts into various fields involving children without proper analysis or understanding may generate challenges instead of facilitating improvements. 

In this research, we employed the method of conceptual analysis to refine the abstraction inherent in the term "child as a social actor" (Coombs and Daniels, 2014: 44). This method aids in rendering terms less abstract, contributing to a clearer and less ambiguous understanding of the concept. Through this approach, we identified and analyzed the constituent elements of the "socially active child" following a comprehensive exploration of the theoretical background and an in-depth analysis of various perspectives. 

The elements constituting the concept can be categorized and analyzed within two spheres: the individual and the social. Individual Sphere:   1) Children's Voices: The dominance of adults often suppresses the voices of children and adolescents, relegating them to a position of lesser recognition compared to caregivers, educators, community officials, and researchers (Bell, 2020: 200). Consequently, children are frequently shielded and controlled by adults. However, directing attention to the children's point of view and actively listening to their voices represents the initial step in understanding and accepting them as social actors. This, in turn, facilitates the provision of opportunities for social action by children.   2) Children's Social Competence: Contrary to being a bestowed attribute, children's social competence is considered a practical achievement. It is an accomplishment shaped actively by children themselves, albeit within the confines of the structural characteristics of their living environment (Hutchby & Moran-Ellis, 1998: 16).   3) Children's Social Agency: While occasionally equated with the broader concept of a child as a social actor, social agency represents the human capacity for action. Social activism is the external manifestation of these capacities in the field of action, where the social actor operates amidst various social structures. Agency, as defined, is the mediated sociocultural capacity for action (Moran-Ellis, 2013; 309). Childhood is akin to a world or structure in which children lead their lives (Qvortrup, 2009; 28), and their social agency empowers them to engage in social activism, becoming the creators and guides of their childhood structure. Social Sphere:   1) Fields of Social Action: These encompass policies and regulations that structure the institutionalized world of childhood. However, within these fields, the nature of children's relationships with each other and with adults, whether within the family or beyond, significantly shapes their experiences (Mayall, 2003; 116). The areas include family, peer group, school, and society, forming the backdrop of children's lives.   2) Child Citizenship: Emerging as the developed form of the child as a social actor model, the concept of child citizenship underscores the child's entitlement to citizenship rights. This evolution stems from the discussion asserting that young children possess the right to participate in the public sphere (MacNaughton and Smith, 2016: 315).   3) Child/Adult Relationship: Viewing children as social actors shifts the perspective from considering them as mere targets for adult actions or victims of social processes. This does not imply the exclusion of adults from the child's life; instead, it acknowledges the distinct coexistence of the child and the adult, both mutually necessary for each other's existence (Murris, 2017; 192). 

Concluding Remarks:

Comprehending and accepting the child as a social actor may, on one hand, imply a return to functionalism, utilizing children's social activism as a means to achieve societal goals set by adults and those in power. On the other hand, it involves finding the rightful place for the child in society, actively hearing their voices, and creating opportunities for their social action. This approach can lead to the collaborative construction of a democratic society where the presence of children is integral. In essence, being a social actor or becoming one is not a uniform expectation for all children. It is contingent upon the environment, conditions, possibilities for action, and the acceptance provided by those around them. This nuanced perspective can contribute to the collaborative construction of a democratic society with the meaningful participation of children.