فهرست مطالب لادن رهبری

Lefebvre's right to the city is a radical reconceptualization of goals, definition and content of political communities and the concept of participation plays a great role in it. This project has used Arnestein ladder of participation as a conceptual construct to evaluate different levels of citizen participation, as well as the relation between participation and Lefebvre's idea of the right to the city. This study has been conducted by survey method using multistage cluster sampling on 879 citizens of 22 municipalities of the city of Tehran. Citizen Participation in urban design is very low and at the tokenism level while there are no gender differences in the levels of participation.Debate: Implementing Lefebvre’s concept of right to city in this study indicates that in designing urban spaces, capital and class are considered prominent factors by urban authorities while public participation and gender are neglected. The hegemonic discourse of capital is prevalent in the urban space planning. This situation is rooted in the institutional mechanisms and structures thus any change to the current trends, requires alterations in structures of citizen participation.

Feminist theory notes that structural limitations have excluded women from the process of knowledge production for a long time. Production of knowledge has been considered masculine realms in history. In this article, by using meta-analysis, we will demonstrate that anthropology has been prone to sexist presuppositions and viewpoints and its orientation has evolved according to the dominant paradigms. The feminist current has confronted anthropology with ontological, epistemological and methodological challenges in academic arena which helped develop new paradigms. Three main challenges of such nature that discipline of anthropology as faced are: the denial of biological; denial of major gender differences in brain's physical structure and functions; and denial of male sexual dominance in all primates. As a consequence, anthropology has distanced itself from naturalism and structuralism ideologies and approached towards integration of nature and nurture.

Femininity includes both sex and gender dimensions and affect from culture. Being a member of an ethnicity is also influential to the in the formation of femininity. In this study we use qualitative method including interview, life story, content analysis and identification of common categories for deriving the component of femininity and its typology amongst the married women of the three ethnic groups namely Kordish, Azarish and Mazandarani at the age 19 to 22 and their common categories of thoughts have been recognized. The findings show that the components of universal femininity are nearly similar and including five cases, take caring roles, emotion based personality, intra sexual competition, housekeeping roles and looking beauty. Four types of femininity have been recognized in the three ethnic groups which include: passive, traditional, independent and active. The typology is made on the basis of attitude towards the penta categories. Passive type exists in kordish and Azarish ethnicities and independent type exists in all of the tree ethnicities and the active type exists just in Mazandarani ethnic group. Although it seems that the concept of femininity undergoing redefinition in Mazandarni etnic groups, but we did not observed any basic difference in the interpretations of Azarish and Kordish women. The common categories of thoughts which we identified in this research have been "essentialist thinking” and "motherly inclinations".

Time and places are divided into two categories in urban places: secure and insecure. Although security is transgender issue, due to feeling unsecure women ca not benefit from urban places properly. Security feeling is among constituents of urban rights in the urban theory of Lofor, which has been examined as one of the forecasting factors of level of benefitting from urban rights .The findings achieved through qualitative method and interviews with women ranging from 25 to 55 indicate that almost half of the respondents feel that live in safe neighborhoods, and more than half of them feel that they live in rather secure, insecure or very insecure neighborhoods. There are four factors identified to be effective in women's understanding and vision toward urban security: characteristics of urban places, human mediators, collective memory, and time split. The factors leading to insecurity feeling are heterogeneous application, inadequate lighting, closed environment, being used by one gender, lack of possibility of escaping, respectively. Three fourths of the respondents have referred to effectiveness of existence of individual supporter and two thirds of them have pointed out the effectiveness of public supporter. Human mediators have significant impact on reduction of insecurity on the part of women in urban places, so that almost one third of them believe that quotations and experiences of their friends and relatives have had impact on their insecurity feeling, while 80 percent of them believe that mass media have had impact on their insecurity feeling.

Women have never occupied an equal status as men in science. An investigation of women's roles and participation history in science implies that there is not a great difference in the status of women in science between Iranian and western women before 20th century. Women's education in Iranian and western history had been based on domestic roles and ethical virtues until late decades of 19th century. It is in the beginning of 20th century that women's academic education in Europe surpasses Iranian education. In the contemporary era, women occupy a lower status than men in both Europe and Iran. Women's entrance in university in all educational levels in Iran is similar to Europe. Women leak in the pipeline of scientific achievements more than men in a similar manner in Iran and in the west. But there is a distinguishable difference in the quantity of leakage in achieving statuses such as university staff membership, scientific institution or scientific elite organizations membership and managerial positions occupancy. Sociological theories account two factors of women's participation and external exclusions as the explaining factors of women's status in science. We suppose that the gender gap in scientific statuses is best excluded by applying theories of exclusion and equalizer policies.

Structuralists claim that there is a common mental structure shaping rite of passage in all primitive societies around the world. This stable pattern does not change in form but undergoes some alterations in its content. This article shows that the myth of Zaal follows the same pattern that the rite of passage does. Zaal takes part in a rite in which learns metaphysical lessons from his tutor Simorgh; like the primitive Chosen One, Zaal reaches a new status of wisdom and ability in his society after going through the rite of passage. His rite also includes participation of heavenly creatures like Simorgh. Zaal gains witchcraft and healing abilities once he abandoned badness and tended to Goodness and consequently gained Farrah and became a divine being as result of the above-said tendency. This article tries to picture that the narrative pattern of the Zaal myth is very much similar to the rite of passage structure in the primitive societies.