یاسر رستگار

Child marriage, regardless of gender, refers to the marriage of individuals under the age of 18. Recognized as a violation of fundamental human rights, child marriage is condemned by various international conventions, treaties, and agreements, including the Convention on the Rights of the Child. While both girls and boys can experience early marriage, the harsh reality is that the consequences are far more severe for girls. Female child spouses are particularly vulnerable to partner violence, mental health issues, and limited decision-making power due to the inherent power imbalances in these relationships. Child marriage is linked to a range of adverse economic, socio-cultural, and psychological outcomes, contributing to lower socio-economic status and higher poverty rates among child spouses. Moreover, intergenerational patterns of early marriage perpetuate this cycle. Girls affected by child marriage often find themselves dependent on others, lacking significant decision-making power, which diminishes their quality of life. Additionally, without the necessary skills and abilities, these girls struggle to become active contributors to society. As a result, we witness a decline in human capital and a decrease in women's participation, ultimately diminishing the role of women in society.

This study employed a qualitative research method grounded in an interpretive paradigm. The implementation strategy followed the systematic contextual theory as outlined by Strauss and Corbin. The focus of this research was on girls affected by child marriage in Bandar Abbas City. Sampling was conducted using theoretical and purposive techniques. Through purposive sampling, the researchers intentionally engaged with individuals, who possessed adequate knowledge and insight related to the phenomenon under investigation.The sampling process continued until theoretical saturation was reached, meaning no new information emerged during interviews. Ultimately, 21 girls, who were married before the age of 18, were selected for participation. Interviews lasted between 40 minutes to 1 hour, depending on the depth of the participants' responses. Data collection involved in-depth, semi-structured interviews, which were analyzed using a 3-step coding approach: open, axial, and selective coding.

The findings of this research revealed that one of the most significant aspects of child marriage was the presence of binding structures within marriage traditions. These frameworks rooted in epistemological, value-based, and cultural foundations shaped the meanings associated with marriage, the perceived value of marriage, and the roles of gender and femininity. These concepts had been institutionalized through customary, religious, and cultural structures. Religious frameworks played a crucial role in reinforcing these binding structures as the beliefs of families and previous generations elevated the sanctity of marriage. Within this context, children often adhered to established traditions and familial obligations, accepting them without resistance due to deeply ingrained religious values. Ultimately, the interplay of customary and cultural norms, parental authority, gender stereotypes, and social pressures contributed to the prevalence of early marriage among these girls.The economic and livelihood challenges faced by families were significant factors contributing to the phenomenon of child marriage. Many girls grew up in financially disadvantaged households, struggling with issues related to welfare and education. In their pursuit of improved economic conditions and to meet financial needs, some girls had resorted to marriage as a solution. Additionally, many child brides harbored idealized and romantic notions of marriage, believing that these dreams would materialize once they were married.Field studies on child marriage revealed that, contrary to the initial assumption that this issue predominantly affected impoverished families, it also occurred among those with average economic status and even among families with higher incomes. While structural poverty and economic challenges were critical factors underlying child marriage in Bandar Abbas, the issue could not be solely attributed to financial circumstances. This research posited that the mechanisms driving child marriage extended beyond economic factors, delving into the deeper cultural, religious, and gender stereotypes that shaped perceptions of gender and marriage. These underlying influences were rooted in cognitive and linguistic foundations that defined the meanings associated with sex and marriage.

The third principle of the Code of Ethics for Professional Practice in Psychology and Counselling Organization Islamic Republic of Iran is “the principle of benefit and non-harm”. Despite such advice, the field of clinical psychology and counseling in Iran has been indifferent to the harmfulness of some interventions and their reporting in research. Despite decades of identifying the negative effects of psychotherapy, there is still ambiguity in understanding theharm, its foundations and consequences. Furthermore, in literature review, defining harm has often focused on the opinions of professionals and therapists, and there is less availability of a clear understanding of the experiences of clients as individuals who benefit from these services.

Methods and Materials:

 The current study is an exploratory study using qualitative research method. The research tool was semi-structured interviews, conducted with 16 participants who were selected purposefully during the coding stages and considered their experience of attending psychotherapy sessions to be harmful. The data was analyzed using the grounded theory approach of Strauss and Corbin with the MAXQDA software and continued until saturation of categories was reached..

 The recorded information was coded and classified into secondary codes, categories and classes. The therapist's authority and the weakness of the therapeutic relationship were identified as causal conditions related to the therapist, along with the client's sense of helplessness, idolization of the therapist, and limited awareness of patient rights and the treatment process as causal conditions related to the client. According to the analysis of the participants' opinions, the main categories of harm were found to be shame and thought about being abused.

In the realm of harm, there has not been much attention to the interpersonal nature of psychotherapy, and the focus has been on harmful interventions and incorrect decisions made by therapists. The results show that each therapist and each psychotherapy has the potential to harm clients. What can make psychotherapy harmful for clients is the lack of appropriate responsiveness from the therapist to the clients' inner experiences, especially when their negative experiences are related to the therapist-client relationship.

The present study sought to phenomenologically review the life experience of women in polygamous families and describe their lived experiences. A descriptive phenomenology study was conducted, and the field of study consisted of polygamous families of Minab in Hormozgan Province, Iran. Purposeful sampling method and snowball method were used. Semi-structured interviews were performed with 33 women who had lived in such families for many years, and their narratives were analyzed using the Colaizzi analysis technique.Data analysis revealed five key concepts of ruined life, maladaptive emotional reactions, spiritual and mental disorders, second wife, the favorite, tranquility in life, and encounter with co-wife from strife to pity; there were also 17 secondary concepts and 105 primary concepts. The results manifested that today the phenomenon of polygamy is no longer an acceptable norm for women in the study field, in contrary to the perception that it was considered as a cultural and relativistic matter. today the phenomenon of polygamy is no longer an acceptable norm for women in the study field, in contrary to the perception that it was considered as a cultural and relativistic matter. This phenomenon is considered as painful for women with identical conditions, religion, and culture as it is perceived as painful for other women with different religions and conditions; this is a completely internal matter for all women.

The issue of administrative corruption has become a pressing matter in Iran, affecting various aspects of the society. Corruption is a persistent and complex problem that perpetuates human underdevelopment through harmful cycles. According to Transparency International Organization, it involves the exploitation of entrusted power for personal gain. Despite the widespread presence of corruption within Iranian society, current evidence from both internal and external sources suggests that the education system conflicts with academic institutions as a particularly influential source of corrupt behavior. Academic corruption is a well-known phenomenon in Iranian universities with numerous examples, such as scientific fraud, plagiarism, forgery, distortion, academic black market, and buying and selling of articles appearing in the country's universities. Some investigators consider academic corruption as a form of scientific corruption, while others define it as encompassing all forms of unethical and improper conduct committed by educational advocates that violate ethical, social, legal, or institutional guidelines for personal or organizational gain with detrimental effects on an institution's objectives and principles. Despite the long-standing use of the term "academic corruption" in Iran's scholastic context, it remains largely unexplored from a scholarly perspective.

This study utilized qualitative methodology and a grounded theory approach to explore the perspectives of academic activists, including professors and doctoral students, on various aspects related to fraudulent practices in academia, such as contexts, causes, strategies, and repercussions. Grounded theory is a research method that involves deriving theoretical constructs directly from the data collected over time for analytical purposes. The research followed the Strauss and Corbin’s paradigm model, which is a systematic plan for grounded theory methodology. The focus was on professors and doctoral students from Shiraz and Yasouj universities, who were selected based on their experiences with academic corruption. A sample of 25 participants was chosen through theoretical sampling and semi-structured interviews were conducted until theoretical saturation was reached, meaning that no new features or characteristics related to academic corruption and its causes were identified. The collected information underwent a three-fold coding process, including open, axial, and selective coding methods, to facilitate the analysis of the results. This process led to the identification of a core category or primary classification, which was represented in a paradigm model. To ensure the accuracy of the findings, two researchers independently analyzed and coded the data using analytical techniques. Additionally, member feedback was collected to assess the validity of the communication and respondent validation was employed through continuous comparison checks by using the codes developed by the investigators to assess the reliability of the research results.

The findings of this study revealed that corruption in academia was influenced by various factors. The primary causal conditions included the presence of oil money, a deficient administrative system, and compromised institutional independence. In addition, poor awareness of corrupt practices and inadequate monitoring mechanisms acted as the intervening circumstances that facilitated academic misconduct. Situational factors, such as departmental culture and individual work experience, as well as background guidelines like university policies, also played a significant role in promoting fraudulent activities within higher education institutions. On the other hand, academic activists employed strategies, such as student alienation, deliberate silence, two-way blackmail, outsourcing, hostage-taking, and strategic cooperation, to further their corrupt practices. The consequences of academic corruption were commodification of science, emergence of an academic proletariat, alienation, moral dilemmas, decline in credibility and trust in universities, and institutionalization of corruption in the society. Based on the results, it could be concluded that university corruption operated as a double-edged sword, benefiting both the structure and the activist in the short term but leading to negative outcomes in the long run. This meant that the political structure and system, by prioritizing the quantity of articles produced through scientific research, could showcase their standing in the global community, while academic scholars benefited from the publishing papers and projects. However, this approach had drawbacks for both parties involved. The articles evaluated solely based on quantity did not directly correlate with production or economic growth, resulting in limited social welfare within a country. Moreover, the professors and students, who prioritized the publishing quantitative content might experience a sense of alienation as they grappled with conflicting emotions regarding their moral principles. It is important to recognize that this win-win mentality perpetuates corruption within the university system, creating a reproductive cycle that continues into the future.

The purpose of this study was to qualitatively investigate the identity of women in Bandar Abbas city based on consumption and indigenous culture. The research population included all indigenous women of Bandar Abbas city. The research sample was 18 indigenous women, which was selected through semi-structured interviews with purposive sampling procedure considering theoretical saturation. The research method was qualitative and the data was collected using thematic analysis and three-step coding. The findings showed: sociologically, since citizens were members of various social groups, people in multicultural cities experienced a more complicated situation in terms of their formation and understanding of their identity. Consumption was a new lifestyle that affected identity, which led to its strengthening. Therefore, the construction of indigenous identity took place through the consumption of elements of indigenous culture among the women of Bandar Abbas city. "Consumption of space", "occasional and non-occasional consumption of food to acquire identity", "collective and ritual consumption of local elements", "individual consumption to acquire collective identity", and "the identity-giving nature of language use" led to the construction of the core category of "consumption of identity as a lifestyle", which showed that the native identity in Bandar Abbas city was continued based on consumption among native women and more consumption had led to the strengthening of this identity. The characteristic of Bandar Abbas culture was that a set of elements were used in it and a coherent set of elements was provided which had an effect on the specific nature of the actions of women in the society and had become an important source of identity-giving for women and the local society.

According to the procedures of developments, plurality of cultures and the growth of urban modernization, local identity has become divergent from its primitive form and it is in fact undergoing constant changes. On the other side of the coin, this issue has a special notion among the generations. Additionally, present research takes into account the methods of constructive local identity rooted in cultural elements among Bandar Abbas’ citizens. The qualitative methodology devised in this study and required Data composed of semi-structured interview with 28 individuals include Men & Women ranging from 20 to 65 years old. The findings reflect generational differences upon constructive local identity and confrontation with. In fact, the first generation (over 50 years old) has a uniform and cohesive cultural-indigenous identity and resists new identities. The second group (31-50 years) puts elements of both indigenous and non-indigenous identities together, and finally the younger generation (20-30 years) has constructed its cultural identity in an incoherent and dual way.

Despite modern developments in the past few decades, superstition as a social construct is still present in the daily lives of some citizens. It is also regarded as the basis for decision-making and action, and Bandar Abbas is no exception to this rule. Therefore, the purpose of this study is to measure the status of superstition and its relationship with some social parameters. The research method of this study was survey and research data were collected by applying questionnaires. To determine the sample size based on Morgan Table, 400 women from 18 to 60 years old in Bandar Abbas have been selected by stratified random sampling method. According to the research findings, the average tendency to superstitions (42.93) has been reported as moderate to high. The study of contextual variables indicated that age has a decisive effect on the tendency of women to superstitions; however, the absence of relation between variables such as level of education and household income with the tendency toward superstition, indicated that this phenomenon is beyond class and beyond education. Also, the results of the inferential test of research hypotheses indicate that there is no relation between social alienation and the tendency to superstition. On the other hand, however, there is an inverse and significant relation between rational action, religiosity, sense of social security and life satisfaction of women in this city with the tendency to superstitions.

Street harassment, which is one of the most common current problems in society and also a banned forms of sexual discrimination against women, makes the public community insecure and undesirable environment for women social activity. This study with the help of qualitative method and grounded theory seeks to identify the reasons and bases of women's street harassment experience. The Yasouj city was considered to conduct this study, in this way, 18 girls of Yasouj university students were selected using Snowball sampling and theoretical saturation method and interviewed in a semi - structured scheme in this study. The data were analyzed using three coding schemes e.g. open axial, and selective. The validity of analysis was determined using two methods i.e. researchers and review of non-participating experts in the research. The findings indicate that the social background condition is patriarchy-dominant that one involve in. Lack of dressing regulations, cosmetic administrations and breaking taboo cause condition to Interrogate taboo-breaking women. The core category of this research is “from traumatic experience to desensitization”. Thus, the experience of girls from street harassment can be explained on a continuum manner i.e., some of them had traumatic experience with destructive fears and for others it has been commonplace and trivial. The general conclusion is that the existence of street harassment which could be seen as a sign of gender discrimination and laws inefficiency in society, apart from having negative psychological consequences for the individual, could led to marginalize women and the reproducing of hegemonic patriarchy.

In multicultural societies, identity conflicts, especially indigenous- non-indigenous dualities, create an identifying source and lead to identity challenges and conflicts. The purpose of the present study is to describe the perception and interpretation of the indigenous inhabitants of Bandar Abbas of the duality of indigenous identity and non-indigenous identity and to reveal its contexts and implications.The present study was conducted using qualitative research method and grounded theory strategy. Field data were obtained using purposive-theoretical sampling and interviews with 23 indigenous residents who have lived in the city for at least three generations and were finally analyzed based on three-step coding by Strauss and Corbin.Field findings indicate that the perception of indigenous residents of Bandar Abbas of non-indigenous residents is not inherent, but is based on the lived experience of actors and their social interactions. Participants gain an indigenous identity through their presence and life in their ancestral homeland, but interpret the non-native as a problematic other, because they see their economic interests as well as cultural values as somewhat lost. The consequence of this perception is the strengthening of cohesion within group against out group and the increase of ethnocentrism.

Iranian society is full of various social issues. The issues such as poverty, discrimination, inflation, corruption and delinquency, addiction and inefficiency are all part of the constant preoccupations of community members. Among the elites, there are many definitions of social issues. Wright Mills defines the social issue with four characteristics of structural origin, generality, being threating, and structural solution (in Yousefi & Akbari, 2012). Rwomire (2001) considers it to be an undesirable phenomenon that is viewed intolerable by a significant number of the community members and collective action is necessary to correct it. Meanwhile, one of the major areas of social issues is in cinema, and recognizing social issues in the form of image and pictures especially in cinema works can considerably help reduce psychological ambiguities in the field of social issues since “cinema movies are the important cultural source for understanding nature and causes of social deviances” (Soltani Gard Faramarzi, 2016). Review of the related literature suggests that although cinema works have addressed different issues and harms, these works lack a comprehensive and holistic representation of the issues and they have generally pursued different social issues in a scattered manner. Thus, a clear and comprehensive picture of the relationship between Iranian cinema and social issues cannot be achieved. Hence, the present study attempts to analyze comprehensively social issues in the highest-grossing movies of Iranian cinema and pursues the goal of how social issues are portrayed in Iranian cinema after the Islamic Revolution.

In the present study, qualitative content analysis was used as the research method for investigating social issues in cinema. Also, 37 highest-grossing movies of cinema after Iranian Revolution were selected as the sample by using purposive sampling method. It was presumed that all films somehow explicitly or implicitly cover social issues. However, in the selection of the highest-grossing movies, it was emphasized that these types of movies have a common inter-subjectivity among the audience on the most important issues of Iranian society. In addition, some scholars have argued that in order to be able to demonstrate, over a long period, the assessment of cinema based on social changes, the movies should be selected that are acceptable and popular among people (Azad Armaki and Amir, 2013: 111).
 

The 1980s in Iran began when three years had passed since the victory of the Islamic Revolution and with the onset of the Iran-Iraq war, the society being tensed of the revolution began years of battle. It was natural for social issues to be marginalized and overlooked in the eighties because of the conditions of war in the society. Instead, most of the cinema's emphasis was on sanctifying the war and warriors, the turbulent conditions of the post-revolutionary years, political conflicts and crises, and assassinations have made the issue of security and system maintenance a top priority for the country. Thus, along with the war as the axial problematic issue, the issue of terrorist groups had also become important. The series of these events has led to the absence of the concept of society in cinema in the literal sense. That is why the representation of social issues in cinema was marginalized and the issues were addressed rarely. The 1990s are in line with the process of modernization in Iranian society. In this decade, with the development of higher education and the promotion of women's presence in the public arena stemming from the modernization and reform discourses, women gained better position in the society. Therefore, the cinema of this period, by abandoning traditional roles of women such as housekeeping, emphasized their new roles and represented social issues such as divorce with female problematic. Hence, the taboo of representing women’s issues was broken in this period.  The most prominent feature of the social issues represented in cinema of this decade wass female mediator, femininity, and feminine issues. Therefore, most of the narrated issues were associated with the presence, role, activity, and function of women. According to Sorlen (2000), post-war cinema has adopted a more critical approach, and phenomena that have been neglected during wartime due to the excitement and social cohesion of wartime gained the opportunity of reemergence.In the 2000s, social issues were narrated in the context of family in popular cinema. During this period, social issues were expressed more realistically and explicitly. The most important characteristic of the decade distinguishing it from previous decades was the desacralization of past values ​​of society such as warriors, war, and clergy. Studying the process of value transformation in Iran (Taleban et al., 2010) also pointed to the expected changes during this period. This study recognized the importance of materialistic values ​​from the 1970s to the third decade after the Revolution with increasing expansion, and emphasized that many of the super-materialistic values ​​of the first decade of the revolution have been greatly diminished. On the other hand, it should be noted that the social malfunctions and disorganization of society as a whole can be traced within the family entity. Simply put, the manifestation of social issues was in the family, and the popular cinema of the 2000s has portrayed the critical family along with the society evolution and changes.In 2010s, we face with salient characteristics such as variety and proliferation of social issues, representation of acute and critical issues, the interplay of individual issues with social conditions, the representation of the city, the street, and the generalization of issues. The analysis of the popular movies of this decade indicated that the social issues represented have acquired particular characteristics, and among the four decades studied, the 2010s is the most social decade of cinema, and we are faced with the influx of social issues in the popular cinema.

The study of the social as well as aesthetic representation of body in public sphere has been one the most popular research agenda during the recent decade in Iran. Dispersion of the research results regarding the mentioned representation clearly divulge the necessity of performing a meta-analysis of the studies oriented toward the social construction of the body. Consequently, a relatively comprehensive image of the achievements as well as the challenges relating to the stated topic can be perceived. The purpose of the present study is to numerate the variables related to the body management and suggest a typology of them. The main question tried to be answered is “Which variables have attracted the attention of Iranian social studies researchers studying the phenomenon of body management?” Meta-analysis of 29 purposefully selected research papers show that the biological as well as natural bodies of the social actors have been changed into to a kind of social construction through the impact of 48 independent variables. Generally speaking, these mentioned variables can be categorized in terms of four types including social, cultural psychological and demographic ones as well. Social variables have the highest frequency of usage in 57/8% of the meta-analyzed studies while cultural variables have the lowest frequency of usage in 27/2% of the mentioned studies. In 78/2% of the reviewed studies, researchers have emphasized the impact of psychological variables on the social construction of the body. To put it differently, it can be concluded that lower levels of significance have been attached to the social and cultural variables than those allocated to psychological and demographic ones in the studies reviewed in this research paper. The absence of offering practical solutions related to mechanisms of the social construction of the body as well as neglection of the types and forms of relation between social construction of the body and different aspects of dominant of religious-political discourse are the two important dimensions missed by the authors of the purposefully selected research papers.

Hope and optimism about the future are signs of dynamism and vitality in society and of social development, and can be linked to social capital. The present study aims to investigate the relationship between social capital and the students' hope for the future at universities in Bandar Abbas (IAU, PNU and Hormozgan) who were studding in these university during the academic year of 1395-1396(2016-2017). The research method in this study is descriptive-survey typea and data is collected using the questionnaire designed by the researcher. The statistical population consists of all the students undergraduate degree, Master's degree and Ph.D. (IAU, PNU, and Hormozgan) in Bandar Abbass City. From this population, 380 of them where selected and studied using Random Stratified Sampling. The results of the research showed that there is a meaningful relationship between the dimensions of social capital (social trust, social norms and social participation) with hope for the future.

With passage of time in societies, some historical and ancient knowledge such as fortune telling and magic events have not completely disappeared, and despite the lack of acceptance by the official discourse of society, the fortune has been on the margin, and people refer to the magic according to their livelihoods. This research is aimed at identifying the reasons for the visit to the fortune teller. The field study has been Zahedan City; a city characterized by cultural complexities, linguistic, religious, and ethnic diversity. The participants in the present study were 12 people who were interviewed in semi-structured interviews, and then the data were analyzed using three stages of open, axial, and selective coding. Findings indicate that the conditions are grounds for referring to the crises of a person's life that a person seeks to resolve. The difficulties and frustrations of individuals create the causal conditions that the person inevitably comes from. Intervention conditions act as catalysts and barriers to visiting the field. The core category of the research is "conditional-passive belief." Thus, in the system of semantics of individuals, the fortune telling is conditional on the individual, the time, and the other, and is associated with a kind of passive.

The body beyond its biologic dimension is considered as a cultural element with various meanings in view of social agents who manage the body based on the kind of interpretation out of it. The present article is to identify the reasons of the importance of managing the body in women relying on a qualitative approach based on an interpretive paradigm. The data has been collected via interviewing with 22 women referring to the beauty centers in Bandar Abbas city. The analysis of the data reveals that the reasons of the importance of managing the women’s body as contributors in the study can be illustrated based on the final theme of ‘concreteness of status’. The last theme is the result of the abstractness of general themes such as delaying of aging, achieving gaiety and peace, priority of appearance, discrimination seeking, social acceptance, and aestheticism of woman. It seems that managing the body for being viewed in public is the most accessible way of achieving status for the participant women. In this regard, following the concreteness of the signs of developing status, the change in the appearance gets along with the change in the status of women.

Nowadays، the audience has a key role in the interpretation of cultural products including movies. Thus، discovering how the audience make sense of and interpret things can lead us to the social world underlying such interpretations. Women are the like of audience who could have different readings based on their cultural and generational experiences and background. Based on the interpretive paradigm، the present study aims to address the question: how would the female audience of two different generations interpret the movie Two Women? The study adopted an interpretive paradigm based on group interview as the research strategy. To this end، two groups of women of two different generations including 20-30 and 45-55 year olds were selected purposively as the participants and were interviewed in two distinct groups. The interpretive analysis of the data revealed two different readings by the two different generations in terms of personality traits and the fate of the film characters at the textual level and in terms of such concepts as patriarchy and identifying with characters at the contextual level. However، the two groups converged in terms of their meaning making based on the conflict between tradition and modernity and the interpretation of events based on this dilemma.

Entering the twenty-first century, the world witnessed several major developments that affect all aspects of human life, and in the midst of one of the most challenging changes, it is a change in the cognitive dimension and more precisely, identity of the people. In the past, never was identity an important issue of the day and had only a designated path guided by traditional beliefs and values, which were themselves supported by such social institutions as family and religion. However, new identities have emerged as media, technology and the overall process of modernization and development make individual identity a more salient phenomenon. National identity brings solidarity among individuals and emphasizes their collective purpose. Governments rely on national identity, and support it through their own value system by training, socialization, advertising and other means to induce unite their citizens. The key variable in defining national identity is values and social norms of a society. Industrialization of urban environments, technological development, cultural products, and the increasing use of new communicational insturments, has led to fundamental changes in cultural life of the people (Aghdam Alizadeh et al, 2010).This paper is an investigation in the status of national identity among Isfahani citizens and those socio-cultural variables which affect national identity. The method used in this survey is based on the objectives and research questions. Data has been collected through questionnaires, which is consisted of two parts. They assess situational variables related to dependent and independent variables. A total of 26 items were used to measure the dependent variable (national identity). Also, 11 items were dedicated to situational variables, 8 items to feeling of inequality, 6 items to individual variables, and 10 items to cultural capital. Research population according to the requirement of the research questions, include all residents of Isfahan who are over 18 years old. The sample size of 384 was based on Cochran's formula.Discussion of Results & The result shows that a significant reverse relationship exists between respondent's sense of national identity and inequality. Respondents feel more attached to their national identity if they feel less inequality and vice versa. Correlation coefficient also revealed a significant negative correlation between individualism and national identity. In fact, with the rise of individualism respondent's sense of belonging to dimensions of national identity decreases. Also, there is a significant reverse relationship between national identity and cultural capital respondents. In fact, in this study higher levels of cultural capital lead to a declined level of national identity. The Pearson correlation coefficients for the variables of national identity shows that there is a significant negative relationship between the media consumption and national identity. Finally, Relationship between income and national identity is also significantly negative, meaning that respondents with higher levels of income belong to the elements of national identity less seriously. Results of regression analysis indicate that the independent variable of individualism, has a significant relationship with national identity. Feeling of inequality and media consumption variables had the greatest impact on national identity and cultural capital variable is related national identity with the minimal impact of just 0.04 %. Overall, findings of this study show that most of the research variables have reverse relationships with national identity except age.