فهرست مطالب hoda hallajzadeh

New media such as Instagram have capabilities that allow people to become famous. Nowadays, Instagram users desire to be well-known in their favorite fields. However, not everyone has equal conditions to become famous, it is thus important to identify the mechanisms of microcelebrities -which is the subject of this article- in order to understand how they gain fame.Iranian Instagram-based microcelebrities practice in diverse genres such as lifestyle, fashion and beauty, food, education, health, travel, and so on. They create their own audiences, use particular mechanisms, generate and share content on their Instagram accounts, and influence their followers. Nevertheless, the impacts of microcelebrities are not restricted to Instagram, they also affect social relationships, lifestyle, body culture, education, and other aspects of everyday life in the real space of society.Considering these explanations, the aim of this paper is to present a typology of Iranian microcelebrities on Instagram, as well as scrutinize their mechanisms and represented themes in five genres including lifestyle, food, motivation, education, and beauty, and examine the consequences of their virtual practices. In the conceptual framework, some of the most important theories of celebrity studies were reviewed and discussed. These theories consider technological platforms and the democratic space of social media as a necessary but insufficient situation for becoming a microcelebrity. They also consider a set of micro and macro contexts to be involved in the creation of microcelebrities and their durability.This study focused on 236 Instagram posts and stories from 50 microcelebrities in various genres. The research method was netnography. In addition, the observational approach was adopted as part of this research. Samples were chosen by purposeful sampling. Moreover, the thematic analysis was used to analyses the data. Regarding the findings, 23 types of microcelebrities were recognized in popular genres and also 23 subthemes, 9 main themes, and 1 core theme were extracted from the fivefold genres. Life on screen, Instagram as a shop vitrine, interweaving of emotional bonds and profit, and unplanned activism, were the main represented themes among lifestyle bloggers. They relate the fame-driven, social, and economic capital with exhibitive intimacy.Food as a display was the central theme among food bloggers. By treating the follower as a customer and creating a media persona, they seek fame and income, and for realizing this goal, they attract followers with various tricks and strategies.Themes including the shortcut to success and individualism were represented by motivational bloggers. They promote neoliberal ideology in society by accentuating personal abilities regardless of the structural contexts with their one-dimensional attitude.Fast-foodization of education was extracted from educational bloggers. They provide simple and fast-yielding content for their followers by combining education, entertainment, and profit. They also cultivate the commoditization of education.And, Instagrammable beauty was a significant theme among beauty bloggers. They display the ideal body and reproduce standard body features.Last but not least, the core theme was McDonaldization of fame. According to observations microcelebrities mostly want to attract attention and gain symbolic capital by performing micro-celebrification mechanisms including exhibitive intimacy, authenticity, selective disclosure, self-branding, and life-streaming. These mechanisms are common and popular among microcelebrities whom they utilize to absorb followers and achieve fame.According to Gorge Ritzer’s McDonaldization theory (efficiency, calculability, predictability, and control), microcelebrities are prosumers, they consume content on social media and simultaneously they generate content independently by removing media intermediaries which signifies their efficiency. They also have a calculability characteristic with respect to their account visit reports. In other words, more followers bring them firm online status, validity, and further profit. In regard to predictability, the fame industry offers specific and similar practices that users should perform to become a microcelebrity. So, it is easy to replace one microcelebrity with another, since most of them look alike. For exerting the control feature, microcelebrities monitor and control the way content is posted on their Instagram accounts to promote their fame by increasing and maintaining their number of followers. In general, despite the different activities of microcelebrities, they mostly act the same, and the dominance of quantity over quality of fame is seen in their performance.Finally, the results of this research show that on Instagram, fame is available to users like fast food. In other words, Mcdonalized fame allows early access to fame regardless of gender, class, and other factors. As a result, people try to become famous and turn themselves into micro-celebrities by adopting similar and fast-yielding mechanisms.

The research seeks to describe the beauty of the female body as a discursive order, to interpret the discourses present in this field as well as the hegemonic mechanisms of representing the female subject within discourse. In this regard, with a qualitative approach and in the framework of the discourse analysis method, the analytical extension of the female body beauty discourses was discussed. Data were collected using semi-structur interview technique among 30 women who were selected through purposeful sampling. The findings of the research led to the interpretation of the body as a subject in three levels of exercise, medicine and diet discourses. The concepts of building and femininity of the body under the guise of sport discourse, standardization and beauty eroticism were formulated in the medical discourse and the concepts of discipline and body shame followed by diet discourse. The interpretation of these three discursive levels shows that patriarchy has the hegemonic aspect as the discourse in the highest level of discursive hegemony and directs the mentality of women in the direction of body management.This discourse with the conception of the ideal woman seeks to negate other forms of femininity and essentially builds the beauty of the feminine body in the form of a male hegemonic look into the feminine body.

This study investigates the impact of social and cultural capital on attitudes toward divorce among 50- to 21-year-olds living in Kerman, Iran. The statistical population of the present study consists of individuals aged 21-50 years living in Kerman city with a population of 303303 at the 2016 census. A sample of 400 was selected by random sampling. Kinnair and Gerrard Divorce Attitude Scale (ADS) and researcher-made questionnaires were used to measure social capital and demographic factors. Pearson correlation test, analysis of variance (ANOVA) and independent samples t-test were used to test the research hypotheses. The results showed that there was a significant relationship between social and cultural capital with a positive attitude toward divorce, meaning that respondents who had more social and cultural capital had a more positive attitude toward divorce.However, among the social capital dimensions, the social participation variable was confirmed, but the social trust and social membership variables were not validated and rejected, and among the cultural capital dimensions, the objective cultural capital variable was confirmed and the other two variables. That is, the institutionalized and embodied cultural capital was rejected. Also demographic variables, two variables of education level and income level were confirmed and showed that there is a significant and direct relationship with positive attitude to divorce.

Generally speaking, it is overwhelmingly important to explore the underlying factors of the child abuse problem. This is also the key objective of the present study. It uses Bourdieu's perspective and focuses on the role of socio-economic and cultural capital on parental knowledge and practice on child abuse. The discussion of this paper is based on the results of a survey conducted in Rasht City. The survey includes 301 parents with children younger than 18 years old. According to the results of this study, parental knowledge and practice on child abuse are significantly associated with socio-economic and cultural capital. This suggests that parents with a greater level of socio-economic and cultural capital are more likely to hold higher knowledge and more appropriate practice on child abuse.

Nowadays, many people across the world immigrate for several reasons, such as war, work, education, etc. Now, different cultures, beliefs, values, opinions and customs in different societies will affect the personality structure and the trait of immigrants, tremendously, which can lead to positive or negative changes in behavior or even hurt these individuals. Hence, adaptation to culture and new customs for immigrants is a very necessary and considerable. (Kawandi, Safarai, 2013: 15)
Cultural adaptation is an issue happening in the cultural, social, psychological, political, demographic context, and so on. It stands to the reason that discussions about interdisciplinary research are more paid attention (Qaramlaki, 2006: 392). Growing immigration particularly from villages to cities and metropolises has been emerged and characterized by the anonymity of immigrants, individualism and the existence of diverse groups and subcultures that have to live together and survive under a dominant culture. Otherwise they would be drawn to cultural isolation. Nevertheless, the migration itself is one of the most complicated social phenomenon as it requires adaptability. The main subject in this research is the examination of the compatibility of Azeri immigrants in Rasht city and groups which embrace the dominant culture and identity. Also, another question is: which groups resist against the common culture in Rasht?

Material & Methods 

The research method was survey and the case study included 350 Azeri men and women over 14 years of residence duration of in Rasht, chosen based on cluster sampling method. In order to measure the reliability of the assessment tool, Cronbach's alpha method was used, and formal validity was utilized to evaluate the validity of the research. The theoretical model used in this study was John Burry's four-side theory. In this theoretical model, based on each adaption pattern chosen by immigrants, social adaptation is comprehended from a theoretical and practical viewpoint.

 Discussion of Results & Conclusions

Analyzing the research assumption, there was a significant relationship between the variables of ethnic belonging sense, residence duration, gender and positive attitude towards the host society and cultural adjustment, although there was no significant relationship between the criteria of age and immigrant’s association with the cultural origin and culture community. The analysis of the first hypothesis proved that there was a significant relationship between ethnic belonging sense and cultural adaptation. People with a higher sense of ethnic belonging are proud of their ancestral and inherited city and their home. The outcome of the second hypothesis demonstrated that there was no relationship between the immigrant’s association with the original community and cultural compatibility. They are obliged to adhere to the dominant culture of the host society, even despite their connection to the original community. The analysis of the third hypothesis of the research demonstrated that there was a significant relationship between the residence duration in Rasht and cultural adjustment. People with longer residence will try to adopt themselves to the host community. However, immigrants, who live shorter, are more subject to follow the integration pattern and cultural adaptation. The analysis of the fourth hypothesis proved that a positive attitude toward the host community also affect the acceptance of the dominant culture, positively. Over time (residence duration), the process of adaptation and adjustment to the host culture gradually comes up, and immigrants show less resistance to the culture of the host community. The fifth hypothesis, considering the relationship between the variability of gender and cultural adaptation, was confirmed. That is, the experience of living in a destination and host society for women and men leads different cultural adaptations. Women adaptation with the culture of the host community is higher. But, in men, the components of ethnic identity stick out more. The sixth hypothesis, concerning the age and cultural adaptability of immigrants, was not approved, that is, increasing age and diversity of the generation did not affect the cultural adjustment of Azeri immigrants. Since each culture has special and unique advantages and strengths, which can amplify the national culture of a country, it is suggested that these unique features strengthen and connect interculturalism. Rasht should be seen as a city of cultural diversity, whose citizens consider their own homeland.

In recent years, researchers in social fields have paid a lot of attention to body analysis and have stated it as an aesthetic object. With increase in people’s awareness of beauty standards, the tendency to become closer to these standards has been increased. Interest in beauty is originated from our human nature. It is emphasized on beauty and physical attraction as a good feature because today we are in face to face interaction in our daily life. In Contemporary society, the social-cultural norms convey this message that the social acceptance and value is based on physical beauty. The feature of being beauty promote the idea that women are not complete without cosmetics. Women like to think that their natural face and body are not lovely and the cosmetics will complete them. Based on the announced statistics, Iran is one of the countries in which the most rhinoplasty cosmetic surgeries are done among the world. This was told by rhinology (nose surgens) researches of Iran and they also added that this surgery is seven times more than America. Guilan is the fifth province after Tehran, Isfahan, Fars and east Azerbayjan that contains more cosmetic surgery and the nose surgery is the most kind of that. If not considering the effects of this surgeries, we can say that many of these people became depressed because of not meeting the things they wanted and so they suffered from physical and mental problems until the years after doing surgery. The instruments such as management, paying attention to inner and outer physical form of the body for young people especially for girls, makes them keeping a clear image of personal identity and showing it to others. So the culture of the body conveys the increasing emphasis on the idea that body works as a center for human to rethink about himself. The body is a focus point to cultural and social recreation and presents power relationships and its effect on social differences and inequalities. Then, special attention and study should be done about cosmetic surgery as a social subject and the reasons of its effect including cultural capital have to be studied. The present study was done with the purpose of comparing the cultural capital factors between women with and without cosmetic surgery.

The present study is done in the form of a post-event cross-sectional research. The data contains 383 people (191 women who did cosmetic surgery and 192 women who did not), of the age of more than 15 living in Rasht from Mehr to azar in 1395. Convenience sampling between the women who did cosmetic surgery is used to choose the required samples. These women attended in beauty clinics to do or receive the treatments related to cosmetic surgery. To choose samples between the women who did not attend in cosmetic surgery, the Convenience sampling is again used. The measurement instrument contains: a check list of social- demographic features and researcher made questionnaires of cultural capital. This questionnaire involved 38 questions which measured 3 dimensions of cultural capital i.e. obtained cultural capital, institutional cultural capital and incarnated cultural capital. All of these questions are scored based on a Likert of 5-degree spectrum.  Formal credit method in addition to expert opinions are used to assign the value of the questionnaire. Also, Cronbach Alpha Method was used to measure the reliability of the measuring instruments. The reliability coefficient for the whole cultural capital questionnaire was 0/87, and for factors of obtained cultural capital, institutional cultural capital and incarnated cultural capital were 0/86, 0/85, and 0/88 respectively.

The results of this research shows that the total means of cultural capital among the people who did cosmetic surgery and for the ones who did not do a cosmetic surgery were 67/38 and 102/46 respectively. The significance level of the theory was 0/000 and less than 0/05 representing the existence of significant among two groups which means more total cultural capital for the people who did not do cosmetic surgery. Also, the means of capital incarnated among the people with and without cosmetic surgery were 21/08 and 32/73 respectively. The significance level of the theory was 0/000 and less than 0/05 which shows the existence of a significant difference among two groups. In other words, capital incarnated for the people without cosmetic surgery was more than the other group. The results showed that the means of obtained cultural capital among the people with and without cosmetic surgery were 28/88 and 44/17 respectively. The significance level of the theory was 0/000 and less than 0/05 representing significant difference between two groups and it means more obtained cultural capital for the ones who did not do cosmetic surgery. Finally, the means of institutional cultural capital for the people with and without cosmetic surgery were 17/41 and 25/54 respectively. The significance level of the theory was 0/000 and less than 0/05 representing significant difference between two groups and it means more institutional cultural capital for the ones who did don do cosmetic surgery. According to Bourdieu's idea, there is a relationship between cultural capital and body management. Cosmetic surgery is also one of the efforts that women do to manage their body. Research theory testing shows significant difference in all of the cultural capital dimensions (obtained, institutional and incarnated) and the total cultural capital between the groups who did cosmetic surgery and who did not do cosmetic surgery as the cultural capital among the people with cosmetic surgery are more than the ones and without that. Bourdieu believes that the cultural capital determines the cultural status plus other different class structures. People are always ranged based on a combination of economic and cultural capital. These environments are differentiated from each other according to their cultural level and size. In each environment, higher rank has higher culture and this results in legitimacy and mastering of the cultural capital owners. In other words, the people with higher cultural capital have usually an important role in partial legitimacy and differentiation. At last, we can conclude that the women who absorbed cultural capital more than others and received higher scores in cultural capital questions use the body capital to show power in social and cultural environments less than the others. Actually, cosmetic surgery in previous years was entered into the society as a new issue, the people with higher cultural capital used it as an instrument to partial differentiation and legitimacy to themselves, because it was not easily possible for all classes of people to do such surgeries. Today, the conditions changed prepared for other people too, so now the women of higher cultural capital are seeking new ways to self-differentiation. This can be the reason for the higher rank of cultural capital to be not interested in doing cosmetic surgery and increasing their erotic capital. These women use new methods to manage body such as doing exercise, improving nutritional pattern and using diets to increase their body capitals. So, it means they use the method that do not harm their health to show power and legitimacy to themselves. This can represents the critical view of women with higher cultural capital about the body to be commodity.