سارا شریعتی

The functional layout of student residences holds significant importance as these spaces serve as a collective ‘second home’ for their residents. Many students living in such complexes have left their hometowns and are adapting to a new city, often encountering individuals from diverse backgrounds and varying social behaviors. This adjustment period, especially in the initial months, highlights the crucial need for ensuring residents’ privacy within their living environment. This study aims to evaluate the relationship between the functional layout of these residential spaces and their ability to safeguard residents’ privacy. By focusing on specific criteria tailored to meet the privacy needs of student residence occupants, this research seeks to address the challenges posed by the transition to communal living in a new environment. To understand the role of spatial organization in student residences, this study focuses on the spatial thresholds that define boundaries between interior and exterior spaces, emphasizing the creation of solitude and personal territories. The category of solitude and the creation of privacy and personal territories have been addressed in order to able to determine the desired solitude for the residents through the evaluation of the effective components of threshold that are resulted from the spatial organization of such residences. Drawing upon David Canter’s theory of place, the study examines the physical-environmental, functional-activity, and perceptual-semantic components of student residences. Specifically, it evaluates two residential complexes—the Imam Khomeini International University and the Islamic Azad University of Qazvin—to analyze their centralized and linear structural configurations. In addition, the study incorporates theories of environmental perception, such as Gibson’s ecological model of perception and the theory of environmental affordance, which emphasize the role of movement in acquiring environmental information. It also considers Barker’s ecological theory, which suggests that changes in behavior result from changes in the environment. These theories inform the extraction of research indicators and variables in the theoretical model, providing a framework for understanding the relationship between spatial organization and resident behavior.

The research questionnaire consists of two main sections. The first part assesses the quality of spatial organization in student residences regarding privacy, focusing on independent research variables. The second part gathers social data related to the dependent variable of privacy, covering two components: environmental affordance and attachment to the environment. Both questionnaires utilize a 5-point Likert scale to categorize residents’ responses regarding privacy in student residences. To evaluate the theoretical models and determine the relationship between independent and dependent variables, a multivariate method of structural equation modeling was employed. This approach, facilitated by AMOS22 software, combines factor analysis and path analysis. Through logical reasoning, survey data and structural equations are analyzed to draw conclusions.

The analysis reveals that physical-environmental characteristics apply the strongest influence on spatial organization, with a factor loading of 0.83. Following closely, functional-activity characteristics rank second with a factor loading of 0.7, while perceptual-semantic characteristics rank third with a factor loading of 0.56. In terms of evaluating privacy criteria based on the dependent variable questionnaire, environmental affordance demonstrates a higher impact with a factor loading of 0.71 compared to environmental attachment, which has a factor loading of 0.66. Furthermore, the significant correlation between privacy and spatial organization is evidenced by a factor loading of 0.62, indicating that spatial organization plays a pivotal role in shaping privacy, with internal components interacting synergistically.

The results highlight the significance of inner courtyards as an in-between space, particularly in student residences, as they enhance productivity and spatial dynamics. Unlike linear designs, incorporating courtyards into residence spatial organization increases spatial thresholds, facilitating spatial selection and permeability. Additionally, the hierarchical arrangement of spaces within courtyards fosters privacy and territorial definition among residents. Overall, survey results underscore the importance of creating conducive atmospheres in student residences through a balanced integration of physical-spatial and perceptual-behavioral factors. These factors not only influence the desirability of residences but also contribute to resident satisfaction and the establishment of stable behavioral patterns.

Statement of Problem: 

The mosque, as a place of behavior, establishes a deep connection with its audience. This connection has been an inseparable part of the mosquechr('39')s function for many centuries from the emergence of mosques until today.
Numerous factors play a role in the audiencechr('39')s behavioral and perceptual experiences in man-made spaces, including mosques. Among these factors, changes in shape, variety of types and physical structure in mosques are involved in the audiencechr('39')s behavioral and spatial experiences. In the last decade, we can see an increase in the formation of neighborhood mosques in Qazvin, but unfortunately most of these mosques lack the vitality, dynamism and the desired presence of the audience and have only become prayer spaces, which makes it impossible to create a connection between space and audience.

Aim of the research: 

The purpose of this study is to explore the type of typology and body of mosques on the perception of the audience so that the spatial experiences of the audience are affected by the type of Carcio geometry, proportions, peer and class accesses and spatial hierarchy. On the other; The diversity and adaptability of activities and perceptual mediators affected by the body of mosques on the presence of the audience in the mosque have been studied.

In the research, first; Data collection, by recording events and fieldwork techniques, has been studied in three mosques with a traditional structure of the central courtyard and three mosques with a class structure in the city of Qazvin. Space with depthmap10 software has been used by using spatial layout indicators and since to evaluate the weight of components affecting how to perceive and behave qualitatively, the above method can not be used alone through the survey method and questionnaire design and data analysis by Amous22 statistical software Correlation analysis is performed and significant relationships are inferred between the involved variables.
The research findings indicate that the types and physical components of architecture such as; Distribution and interconnection, depth, spatial connection, arrangement and relationship of internal accesses to diversity, activity adaptability and also the type of audience perception according to perceptual mediators (needs and preferences of the audience) with the duration of the stop and the presence of mosque audience, create a strong and direct relationship.

Housing has various indices such as psychological, physical, personal, social, etc. These indices affect people's satisfaction with their residential complexes by two variables, age and gender. Nowadays, the construction of residential complexes that do not fit the conditions of the users has caused people to be dissatisfied with their place of residence, which occurs in children in the form of psychological problems. Therefore, in designing residential complexes, paying attention to children's satisfaction is essential. In the present study, the identification and comparison of effecting indices in children's satisfaction with residential complexes disaggregated by gender is considered.

This study is a developmental research which has been done using mixed (qualitative and quantitative), descriptive-correlational and causal-comparative method. The statistical population includes children aged 11-15 years living in residential complexes of Kaj, Karimabad and Aramesh newly built townships located in Tonekabon city. For a comparative evaluation, 100 girls and 100 boys were selected as the sample. After conducting theoretical studies and interviews with children, a theoretical framework was developed and two closed-ended and Likert scale questionnaires in the field of life satisfaction and important components of housing were used to collect information. Findings were analyzed using SPSS.19 software and Pearson, Friedman and T-Student correlation tests.    

Physical (neighboring unit and residential unit), environmental and individual indices based on the concrete and mental dimensions of the environment were identified with impact factors of 50.06, 6.9, 6.45 and 4.00, respectively. Boys and girls disagreed only in the components of recreational, sports and games and also the components of welfare, service, cultural and commercial with averages of 3.45, 3.36 and 2.66, 2.75, respectively.

According to the results, there are very slight differences between the opinions of children in two sexes and the concrete-neighboring unit index has the greatest impact on their satisfaction. Therefore, designing the factors such as: suitable facade, yard, green space and various vegetation, environmental elements and furniture, open spaces, friendly and collective spaces, etc. is recommended.

Behavior setting as a product of ecological psychology emphasizes the role of physical position in the creation of human behavior and addresses the impact of the physical environment on the people who use it. Student residence hall defined in the private to public spheres, is a hierarchy of behavioral residences that form systems of activity in conjunction. This study focuses on the impact of spatial system patterns on consumer behavior in student residential Space. thereforae, first, the physical-environmental factors affecting the privacy quality of the behavioral environment in three space, macro, meso and micro domains.. The studied samples for validation of conceptual model were student residences in dormitory of Islamic Azad University of Qazvin Branch. , field events logging was studied in the studied samples and through questionnaire and content analysis of qualitative data, while identifying behavioral causes, weight of effective components in habitats including comprehensive patterns of behavior, physical characteristics and behavioral- Containers have been extracted.so use quantitative theory of space syntax will investigate the role of spatial arrangement indices on the behavioral locations of residential consumers and their privacy assessment. And finally, logical reasoning leads to the summing up of data from the navigation method and space alignment software.The results show that there is a significant relationship between the level of privacy of the student residence hall with the proper co-existence of physical-spatial and perceptual-behavioral factors to realize the sustainable behavior patterns of its consumers and these factors will affect the desirability of behavior setting.

Sometimes some concepts, due to the excessive use in various fields, become elastic and lose their explanatory power, and also instead of explaining reality, they become the veil of reality. What about the concept of fundamentalism? Does this concept explain what is called fundamentalism? Or should alternative concepts be used? And can the concept of fundamentalism be applied outside of the origins of twentieth-century Protestant America?In answer to these questions, there are two groups in favor (those who believe in the adequacy of the concept of fundamentalism) and those who disagree (those who believe in inadequacy). Lawrence, Riesebrodt, Altemeyer, Summers, Schwartz, and Lindley are among the first to believe in the definition of fundamentalism based on similarities in different religions and cultures. In contrast, proponents of inadequacy, such as Roton, Hunter, Saeed, Bruninson, and Freedman, have criticized the use of fundamentalism in other cultures and religions and sought to falsify the concept. One of these cultures and religions is the Islamic world and the religion of Islam. What about the equivalents of fundamentalism in the Islamic world? To answer this question, 18 experts were interviewed and through the analysis of the content of these interviews, the concepts of literalism (appearances), extremism, fundamentalism, Islamism (political Islam), radicalism, and dogmatism as equivalents of Islamic fundamentalism were obtained. After reviewing them, the two concepts of "salafi jihadi" and "jihadi literalism" have been proposed as equivalents.

The dominance of political approach in historiography was challenged in late 19th century and contemporary to the emergence of the new approaches in historiography. In their attempt to challenge traditional paradigm of historiography, historians presented some new models and approaches in historiography which are called “new history”. Different sources of Islamic art and architecture, after nearly two centuries of the emergence of this field of study and one year of its entrance into the academy which led into the production of many texts on the artistic heritage of Islamic civilization, has formed a specific historiographical tradition called “Islamic art historiographical tradition” by the authors of this paper. Had we criticize this historiographical tradition according to the “new history” paradigm, we would come into significant results. This research seeks to reveal the political approach in Islamic art historiography and criticize its dominant traditional historiographical paradigm. This is a qualitative study. Data are gathered from library and are analyzed with thematic analysis technique. Results show that the main sources and texts of Islamic art history had almost chosen political perspective for their historical narration of the story of art in Islamic countries and thus have marginalized great parts of the artistic heritage of Islamic civilization.

The New Age spiritualities and their popularity in Iran have drawn the attention of many scholars during the past few years. From the mid-1990s, some signs of spiritual phenomena appeared in Iran whose roots might be traced to the movements of the second half of the twentieth century, especially in Western industrial societies, which were called the "New Age spirituality". This wave spread rapidly in Iran, several books were published in Persian, several conferences were organized, and the communities emerged. Using a descriptive-analytical approach, the present paper is interested in the lifestyle of people in Tehran who participate in the communities of New Age spiritualties, seeking a way of living in which they will be able to combine spiritual practices with prosperity, success, and perfection. We examine the social class, cultural status and activities, and the lifestyle of the members of two communities, one based on a psychological approach and the other one mystical. The aim of this paper is to analyze how social origin and lifestyle of members weigh in motivation for joining these communities. A key feature of "New Age spiritualties" is a syncretic approach to the beliefs and practices from a range of resources, such as traditional religions, mysticism, esotericism, metaphysics, oriental disciplines and practices, holistic medicine and alternative medicine, psychotherapy and parapsychology, self-help and motivational psychology, techniques of "personal development", and even quantum physics ( Drury, 2004; Flere & Kirbis, 2009; Heelas, 1996; Heelas & Woodhead, 2005; Hérvieu-Leger, 1993, 2001; Houtman & Aupers, 2007 Rindfleish, 2005 ).Various studies have discussed the characteristics of the members of the communities of New Age from different aspects of life in different societies (Flere & Kirbis, 2009; Hanegraaff, 2005; Heelas, 1996; Laliberté, 2009; Rindfleish, 2005; Sutcliffe, 2006). Some of these studies have also pointed to the association between increasing the consumerism and tendency toward different forms of the New Age spiritualties. In the domain of sociology of consumption and lifestyle, we lean toward Pierre Bourdieu’s theory for studying social reproduction among the middle class in Iran and the ways in which cultural capital is developed, as a factor for achieving social distinction (Bourdieu, 1985). This analysis is based on the study of two women communities of New Age spiritualties in Tehran: one with a psychological approach (Hasty , specialized in the field of “personal development”) and the other one with a mystical approach (interpretation of the poems of Rumi and the verses of Quran). We have applied both qualitative and quantitative methods such as an ethnographic approach with participant observation, document analysis, interview and questionnaire for gathering data. The demographic analysis of the respondents shows a homogeneity in age, social origin, level of education and social status within the population of each community and a similarity between the two communities. According to our data, these women who belong mostly to the upper middle class of the Iranian society, can be characterized by the consumerist lifestyle.The majority of members of these communities attempt to convert their economic capital to the cultural capital in different domains. For example, they endeavor to rise their qualification in different educational ways (academic or nonacademic). They read books and magazines very often, participate in training classes and workshops and seek the symbolic value of the cultural productions in different fields. In addition to these cultural consumptions, they try to have something to say and offer to intellectual domains. They try to shape their special lifestyle by distinguishing themselves from others, especially the lower classes. Thus, joining the communities of New Age spiritualties is another manner of picking up whatever they need in their everyday life.After studying different aspects of lifestyle of the members of these communities, we noted that most of them try to accumulate different forms of cultural capital and develop strategies for converting parts of their economic capital to cultural capital. On the other hand, it seems that the consumptive behavior of members of these communities is also implemented in cultural, relational or spiritual fields. Based on the results, it is possible to argue that beside all the functions of New Age spiritualties communities in Iran, members’ tendency toward these communities is an attempt to develop their cultural capital and to distinguish themselves from others in their social networks. These new spiritualties can therefore be analyzed as a kind of cultural consumption, associated with other choices of these individuals related to their lifestyle. From this perspective, tendencies toward these communities, among the middle class in Tehran, at least in a certain period, can be considered as a distinctive way to develop cultural capital and to acquire legitimacy in the society.

In the studies of fundamentalism, two types of analyses are predominant. The first, which is mainly influenced by the methodology of geopolitical and international studies, seeks to explain the dominance of Jihadi groups in Syria with reference to counter-revolutionary attempts to manipulate the uprising. The second, widespread in the European Academy, tends to analyze fundamentalism mostly as a form and ignore its content development. In both types of these analyses, ISIS is considered as an intensified form of al-Qaeda whose difference from the established Salafi-Jihadi tradition is merely strategic. In contrast, this article aims to study the formation of ISIS ideology as embedded within inner debates of Salafi-Jihadi field. In other words, it seeks to examine the germ of emergent ISIS within the ideological struggles of Jihadism rather than tracking the origin of ISIS, as a counter-revolutionary manifestation, outside the field and explaining it with the recourse to external forces (namely measures of intelligence services). Thus, it aims to answer how ISIS intertextuality was constructed? How did ISIS choose, reproduce and consume the inspiring texts of Salafi-Jihadi field? In this regard, it studies the founding text of Milestones</em> written by Qutb as the point of departure. Then, it turns to examine the relations between Management of Savagery</em> by Abu Bakr al-Naji and The Global Islamic Resistance Call</em> by Abu Mus’ab al-Suri with Qutb’s idea of vanguard group to identify points of rupture. This article indicates how the transitory project from the elitist approach of al-Qaeda, configured by inner critics of jihadi tradition, formed the impetus to rupture from Qutb’s tradition leading to the emergence of ISIS. Findings of this research shows that ISIS took on epistemological presumptions of Naji and Suri to materialize a form of Jihad which has individualistic sides, is centered upon primacy of Jihad over belief and finds its audience among the masses rather than a vanguard group. At the end, it acknowledges that the study of the discursive development reveals its genuine meaning only when examined in the relation with non-discursive elements; therefore, this article should not be regarded as the final phase but the first step in the analysis of ISIS.

In this research, we attempted to study hawzavi autobiographies published in Persian language and extract the neglected and expressed issues in them. Then we aimed to analyze the main themes, central interests and ideas, as well as the present and absent issues of these constructed accounts of the lives of the hawzavis using thematic analysis method. Finally, a sociological typology of these autobiographies is presented based on these data. This typology could be considered as another phase in depicting an image of hawza and its actors as well as their evolution and changes in contemporary Iran. Findings show that masters, fathers and paternal ancestors are the common expressed issues in most of these autobiographies. Transcendental issues and God are clearly more apparent in the older autobiographies, but they gradually diminish and are depicted in a mediated way, and are finally disappeared in the recent decades. In terms of the presence of women, these autobiographies are divided into two categories of “females-expressed” and “females neglected” and even into two other categories of “economy-expressed” and “economy-neglected”. Hence, Hawzavi autobiographies are categorized into two general types of “secluded autobiographies” and “social autobiographies”. The presented self in secluded autobiographies is limited to education, worship and a masculine family setting. In contrast, the presented self in social autobiographies is depicted in relation with social issues and a wider network of actors and events; a hawzavi self who is not just hawzavi but a social existence that is ‘also’ hawzavi.

A reflection on the fragile Living cause of the Second Constitutional Revolution in the Iranian Society (1329-1327) The second constitution following a year of resistance and the armed struggle of militia under the auspices of the ulama was once again deployed in Iranian society. Nevertheless, the second constitution was similar to the experience of the first Constitutional Revolution, unsustainable, fragile, and instability. The life of this foundation lasted less than two years, and eventually was eliminated with the Russian ultimatum in 1329. The analysis of the fragile Living cause of the second constitution through of the study of the role of the ulama by relying on the theoretical approach of Tocqueville forms core of the present paper. For this purpose, the course of the political activity of the ulama as one of the most influential political forces in the uprising and constitutional revolution has been studied in two stages: first, revitalizing activity and the second stabilizing activity. The research emphasizes that the centralization of political transformation without considering the socio-cultural transformation project appropriate to structural changes is one of the most effective reasons for the short-lived life of the second constitutional revolution.

AbstractThis exploratory study of the emerging phenomenon of modern handicrafts in social networks era in Iran. In this article, we are looking for the answer to the main question, what is the emerging phenomenon of modern handicrafts, which the creators call brand, and what's dimensions they have? For this purpose, the precise and comprehensive description of the longitudinal and observational study with three years of netnography is presented about about more than 700 modern handicraft brands active in cyberspace. This comprehensive description includes several sections. First, it was explained about the beginning and the process of the formation of the primary core of the handicrafts brands in Facebook as a marketplace, and then the transfer to the Instagram and Telegram environment. Then, the emergence of a modern handicrafts network market, including brand creators(artizana), followers and consumers of brands, modern shops and galleries of crafts, websites for the supply of branded products at home and abroad, exhibitions, charities and festivals, and finally the field of activity and The name of modern brands has been mentioned. The results of this study show that the fourth wave of innovation in the field of handicrafts in the form of the emerging phenomenon of modern handicrafts is an result of the expansion of social / virtual networks. This new phenomenon has been shaped and developed with the economic activity of youth, especially women, and these brands are a form of art entrepreneurship based on social networks.

Visibility is a new topic that is linked to the issue of minorities in today's societies. Minority groups attempt to enhance visibility and make the other groups recognize them in their own societies. This research tries to study Zoroastrians visibility as a religious minority in Tehran. The main question is that how is the visibility of Zoroastrian minority as one of the three legal religious minorities in the public space of Tehran city? For this purpose, we applied different research techniques, including observation, Participant observation, in-depth interviews and documentary studies methods. The research results showed that according to four indicators as place, rites, media, and coverage, Zoroastrians are barely visible in the public space of Tehran. Consequently, unlike the religious minorities in other countries, such as European societies, Zoroastrians do not want to improve the visibility of their religious minority in the public space of Tehran.

This study examines the policies of the Islamic Republic of Iran about time through “calendar”. Governments all over the world need to have clear boundaries to define their “identity” and gain legitimacy; furthermore they should find and demonstrate their origins in time. Calendar is a place for representing the politics of time. There are some signs that inform us of special policies that Iran’s revolutionary state have for calendar like continuos changes of calendar, inflation of special days in it and monitoring the changes of it.
My theoretical approach includes: Durkheimian difference between sacred and profane time, Hallbwachs’ theory of collective memory and Hobsbawm’s theory of invention of tradition.
I use historical and documentary methods for gathering the information. Research results indicate that calendar policies focused on our society’s “past”. This special approach about history represent a narrative of it which is based on the interests of particular groups and individuals.
My theoretical approach includes: Durkheimian difference between sacred and profane time, Hallbwachs’ theory of collective memory and Hobsbawm’s theory of invention of tradition.
I use historical and documentary methods for gathering the information. Research results indicate that calendar policies focused on our society’s “past”. This special approach about history represent a narrative of it which is based on the interests of particular groups and individuals.

The goal of this research is to study the policy of democratization of culture and is trying to find out whether democratization of museums leads to democratization of art or its only result is accumulation of artistic behaviors. Deploying Pierre Bourdieu’s theory who believes that “the love of art” is the result of cultural capital and utilizing surveys with the method of quantity evaluation and analyzing of information, the amount of satisfaction of audience of Tehran Contemporary Art Museum has been evaluated. According to the results, it can be stated that democratization of museum has only led to accumulation of artistic behaviors of permanent audience. General familiarity of people with common arts is very limited and in Iran art is not considered as the rough core of the culture. Making relationship with common arts, in addition to democratization of museums and well public informing, require vast attempt of education system and media to link people with artworks. This way random encounter of individuals may lead to regular visits of museums.
The goal of this research is to study the policy of democratization of culture and is trying to find out whether democratization of museums leads to democratization of art or its only result is accumulation of artistic behaviors. Deploying Pierre Bourdieu’s theory who believes that “the love of art” is the result of cultural capital and utilizing surveys with the method of quantity evaluation and analyzing of information, the amount of satisfaction of audience of Tehran Contemporary Art Museum has been evaluated. According to the results, it can be stated that democratization of museum has only led to accumulation of artistic behaviors of permanent audience.

Brachiocephalic arteries in quails are large arteries which are arising separately from the aortic arch. The aim of the present study was to determine the histomorphometric aspects of brachiocephalic arteries in the Japanese quail. The different layers of the brachiocephalic artery were studied quantitatively in 10, 20 and 60 days-old Japanese quail; (n = 6) and both sexes. Luminal diameter, thickness of the intima, media and adventitia, the percentage of the intima, media and adventitia, as compared with the total wall thickness were determined. It was found that luminal diameter and whole artery thickness increased by age (p < 0.05). In addition, the tunica media was the thickest layer, then tunica intima and at last tunica adventitia (p < 0.05). The muscularity of the right brachiocephalic artery was more than that of the left one (p < 0.05). Histomorphometric study of brachiocephalic arteries of Japanese quails showed that increasing of age causes increase of internal and external diameters of the artery and this increase in females was more than males.

This research is a study of effects of academic capital in forming of artistic habitus in Iran. The main assumption of this article which is induced from Pierre Bourdieu’s theories is based on this believe that formation of artistic habitus or “the love of art” and legitimate taste in individuals is initially has a close relationship with their level of education as institutionalized cultural and then their social origin. institutionalizedstate، a form of objectification which must be set apart because، as will be seen in the case of educational qualifications، it confers entirely original properties on the cultural capital which it is presumed to guarantee. Despite of importance of social origin، the main focus of this article is on the effective role of education in formation of artistic habitus. This research is an attempt to evaluate this theory in Iran. To evaluate this theory، two categories، “holder of high academic educational” and “art lovers”، have been qualitative studied. Studying holder of high academic capital، it can be concluded that holding high academic capital in Iran does not mean to have artistic habitus. Artistic behavior is happening quite randomly among them and this random behavior cannot lead to collect cultural capital and forming artistic habitus. This study shows that aesthetics taste in individuals with high academic capital is far from legitimate taste، since it seems that in Iran. Moreover، their aesthetics taste is very different to legitimate aesthetics taste. Field studying of “art lovers” in Iran shows that forming of artistic habitus generally is based on inherited and family cultural capital or social capital and network of friends. Finally، it can be stated that holding academic capital in Iran cannot be a guarantee for individuals to love art and to be an enthusiast of art. Since، it seems that legitimate arts do not yet find their positions in rough core of Iran culture، and therefore among institutionalized holders of cultural capital existence of artistic habitus may not be a form of accumulation of cultural capital to be considered as sacred behavior. Based on the assumption that culture is composed of regulations، rituals، religion، philosophy، logic، art، literature، and sports to name but a few، art is not considered as the integral part of the Iranian Culture so a transparent and direct relation between education as institutionalized cultural asset and artistic habitus seems farfetched. According to the results، it can be stated that democratization of museum and art places has only led to accumulation of artistic behaviors of permanent audience. General familiarity of people with common arts is very limited. Making relationship with common arts، in addition to democratization of museums and art places and well public informing، require vast attempt of education system and media to link people with artworks. This way random encounter of individuals may lead to regular visits of art places.

Modernization in Kurdistan as an uncompleted process , in it’s historical transition , by religiousness which is the strongest and the most fundamental current cultural and social element , has encountered the researchers with this question that “ What kind of effect has the process of modernization on the rate of religiousness of people? “
This study investigates the relationship between modernization and changing the attitudes and religious behaviors of the young people in the city of Sanandaj and the villages around it. This study was conducted in measuring method in Sanandaj and six villages around it. To assess the theories , 583 of young people ( between 18-29 years old ) in the city and villages were selected by cluster sampling method and also questionnaires related to assess the rate of religiousness ( according to Glock and Stark religiousness scale ) , the rate of modernity ( according to Inkeles , Smith and Sharma ) , the quality of life ( the questionnaire of WHOQQOL – BREF ) ,the rate of social capital and also with using of Berger’s method about “the secondary carriers of modernization “ , the questions about the variables of urbanization , education and the rate of using of mass media ( limited to satellite and internet ) were filled by them.
The results of the data showed that the modernization has a meaningful and reverse relationship with religiousness so that the young people who were more affected by modernization had less religious consideration and dependency. Among the studied variables in Path Analysis , “ scientific orientation “ and “ independence orientation “ as elements of modernity and urbanization had the highest forecasting ability to religiousness rate.

Iranian architecture, concurrent with a wide multi-dimensional transformation in different aspects of Iranian culture, was needed to be rearranged -in the beginning of the contemporary Persian century- especially after decadence in Iranian architectural tradition. The article is guided by Pierre Bourdieu’s field theory and Ervin Panofsky’s sociology of architecture. Relying upon this theoretical basis, the research questions are asked to design the structure of Iranian architectural field then to compare it analytically with other cultural fields. Graduated from French academic system, Vartan Havanesian, came to establish specialized associations and journals besides a modified theoretical manifest and a refashioned technical glossary. In doing so, his cultural, social, economic, and symbolic capitals helped him achieve a first portrait status inside the field of architecture. Considering the intrinsic traits of architecture and its moderate position between Art and ordered job, capital distribution rules of the field are absolutely different from other cultural fields. While trying to scrutinize traits of the Iranian architectural field and the structural position of Vartan inside the field based on Bourdieu’s field theory, the article attempts to depict essential differentness of architectural field through a comparison among other cultural fields, such as poem, novel, drama, and painting.