mohammad saeed zokaei

Women's football fandom is an overlooked topic in social science researches as women are typically ignored in sociological studies on football. The general public perception is that women are not genuine or authentic supporters of this sport, which is often considered a male-dominated and male-owned. The challenges for Iranian female football fans are even more pronounced due to their exclusion from the public discourse surrounding the football fandom. They lack a dedicated space for independent action and face restrictions on entering stadiums. For years, Iranian female fans have employed various forms of action and resistance to be more than silent and invisible supporters. This article relies on a thematic analysis of qualitative data from thirty interviews with Iranian female football fans to identify the motivations behind their entry into the football arena. It also examines how they express their fandom and challenges in this process. The findings reveal that women's exclusion from stadiums drives them to alternative methods of displaying their fandom. Throughout this journey, Iranian female football fans encounter numerous gendered and discriminatory stereotypes that manifest differently at various stages.

Subjectivity is the reflexive experience of awareness and individual agency in interaction with oneself and with others in the real, symbolic, and institutional realms. This study aims to comprehend the social and semantic complexities of the subjectivity of Kurdish women. The research employed theoretical sampling and in-depth individual interviews with 43 Kurdish women, supplemented by the formation of a focus group consisting of six individuals, within the interpretive-constructivist approach and grounded theory method framework. The findings reveal that the subjectivity of Kurdish women can be grasped through the central phenomenon of suspension. This experience was categorized into four concepts: suspension of cognition and agency, suspension of lived experience, conscious suspension of fear, and suspension as a strategy. Contextual conditions and institutional relations encompass normative institutions, regulatory institutions, minority status, and economic status while intervening conditions include experiences of subjugation, social connections, and available resources. Three types of strategies emerged: protection strategy, resistance strategy, and negotiation. Ultimately, this study demonstrates the intricate nature of subjectivity in Kurdish women's experiences, depicting it as fluid, mixed, and multifaceted, and existing within three categories of female subjectivity, passive-unembodied-internal subjectivity vs. embodied/active subjectivity, and delocalized subjectivity.

The Iranian virtual space has had an impact on the discourse relations between the two sexes. This research aims to investigate the gender space that governs the Iranian virtual space, including definitions and meanings, the discursive relationship of power and the symbolic forms of the relationship between the two sexes through virtual ethnography and semiotic and thematic analysis. The findings indicate the importance of sexual and erotic aspects between the two sexes and the emergence of generalized intimacy. Gender relations are unequal at the power discourse level. Men have different mechanisms against masculinity crisis which include the rejection of new changes and the stabilization of women in the form of sensitive beings, the creation of a new face of masculinity, as well as the use of previous mechanisms as don juanism and jealousy. Although women have resistances in the form of Female self-discoveries, they ultimately by taking refuge in modernity/decency, being sensitive and being love nurturerer, passively establish themselves in the face of previous stereotypes. In the semiotics of space, not only have women in their most commodified form and along with other elements of hedonistic bricolage and through compliance with luxurious object become hedonistic along with other subjects of pleasure, but also in their fantasies, despite some resistance, they seek convergence with men in recklessness and hedonism, and also consumerization and romanticizing relationships which ultimately lead to the consolidation of previous discourse relations.

Over three decades after the war's resolution, ordinary women compelled to leave their homeland and subsequently reside in distant cities remain largely absent from narratives, research, and historiography. The most prominent texts on women's war experiences convey the narrative of women who were "decisive and influential," and who were able to make their voices heard due to their proximity to centers of power. Humanities research has focused exclusively on these published texts in the form of women's memoirs, avoiding direct reference to the enormous number of women who survived and lived through the war. Due to this gap in the discourse of war, this study attempted to address the lived experiences of 32 of these women directly by referring to those who live in Mashhad's Shahid Beheshti Town. In addition to analyzing the gender existence of the participants, structural concerns such as class, economic status, ethnicity, and culture are explored with the theoretical approach of "feminist phenomenology" and adherence to "positional subjectivity." The gathered narratives are evaluated in a narrative fashion using a "structuralist narrative" approach, and the "central narrative," which comprises the experiences of all participants, is narrated in three sections: "Facing War," "Survival Struggle," and "Reviving Life and Striving to Improve It."

Structural, value, historical and global transformations in the last 50 years in Iran have provided youths with new meanings and experiences and have posed them as an important player for understanding socio economic and political dynamics of Iranian society. Relying on large scale representative surveys conducted in the last decades and also drawing on some historical documents, the present paper aims to present an analysis of changes in contemporary values and lifestyles of Iranian youth and to draw the trends it has gone through. Policies, strategies and important currents like adopting western styles of development, social differentiation, discursive and ideological conflicts, imposed war, globalization, expansion of new information and communication technologies are amongst major backgrounds transforming the status of youth in Iran. While suggesting the impacts of global youth culture, the above changes are also entangled with and influenced by historical and local conditions. In sum, an assessment of historical value transformations simultaneously manifests elements of change and continuity.

Historical, structural and global transformations in the last 50 years in Iran have provided youths with new meanings and experiences and have posed them as important players in understanding socio economic and political dynamics of Iranian society. The current paper aims to draw a concise picture of youth culture transformations in the last half century in Iran and to explain the major trends according to a comparative analysis some national survey data on selective dimensions of values and lifestyles (reference points, national and religious identifications, leisure styles and participation values).

The conceptual framework draws on major trends and transformations that have been occurring during 1340 and 1350 {1960-1970}. This period is a time when modern and powerful youth emerges in Iran. The relative establishment of political governance, expansion of commercial ties with the west, an increase in oil revenues, increasing migrations from rural to urban areas, formation of new institutions offering cultural and welfare services to the youth, the expansion of popular culture infrastructures (shopping centers, sport centers, cinemas, parks and recreational centers, public libraries and so on), are amongst the major developments that together boosted youths positions and enabled them to get more involved in the socio-cultural currents of the society.

A systematic review of the both research literature dealing with youths’ values and lifestyles and youth periodicals in 1340 and 1350 along with an analysis of some national surveys conducted in the last four decades have been undertaken. The surveys both relate to those specifically designed for measuring youth attitudes and values (mostly by Iranian National Youth Organization/ Sport Ministry) and those designed for all adult age groups. In the case of the latter, care has been taken to take a sub samples as close to the youth samples as possible (those aged 15 to 29).

The findings rely on the trends of changes in the values and lifestyles of youth on themes and items like family and generational relationships, national-religious values, leisure values and participative values. On generational values, surveys suggest that generational contracts amongst age groups continues to be strong. These is no indication of severe tensions among generations and the relationships amongst youth and their parents instead tends toward mutual understanding and cooperation. The picture, however, is totally different when it comes to the judgements generations make of formal institutions and political officials.
On religious and national values, the comparison of data suggests that national and religious identity categories are rather exclusively defined by youth. In general, despite the relevance of religious values, the ritual dimensions of religion are less important for youth. Similarly, a growth in nationalistic and cosmopolitan values can vividly be observed from the recent surveys.  
On leisure styles and values, trends suggest a rapid expansion in (new) media consumption from the 1380 onwards. In fact, digital leisure as the major time use of Iranian youth allow them to complement and compensate for some shortages or constraints they face in real life (particularly for some under privileged groups). On the other hand, social networks have rapidly changed Iranian youths’ leisure tastes, needs and emotional experiences. In spite of some opportunities obtained, excessive reliance on the network tends to deter youth from seeking entertainments requiring more skills and creativity.
And finally on participative values, the trends amongst Iranian youth are much similar to the global trends. A decline in political trust, a sense of unpredictability towards future and a sense of exclusion negatively affect youths’ tendencies to engage into more participation.

Structural, value, historical and global transformations in the last 50 years have turned youth from a marginal and problematic category into a strategic, sensitive and crucial phenomenon in Iran. While suggesting the impacts of global youth cultures, the above changes are also entangled with and influenced by historical and local conditions. Diversities in choices, opportunities, interpretations and representations have provided youth with exceptional opportunities for crossing youth cultural boundaries and choosing personal styles. Fluidity and diversity in the choices and fields of action have potentially created diverse venues of practicing youth. However, cultural values in Iranian society continue to be dominated by structural forces and conditions.

Celebrities are one of the most important cultural features and social forces of our era. In a transnational-local context, they have imposed dynamics on our lives that is a part of our daily discourses. With the aim of typology and understanding the interactions between the celebrities and their audiences in everyday life, the current research analyzes the content of various text documents related to Iranian celebrities and their types of representations in the virtual space and their interactions with their audiences. The findings indicate influence management on the audience and themes such as originality, intellectualism, creating controversy and connection with political and economic power and strategies such as pride, haloizing for self, self-deprecation, changing roles, borrowing halo from accepting people and even entering the role of a social agent that is sometimes accompanied and sometimes not accompanied by the audience. In the identification process, we witnessed themes such as lifestyle, education, activism, and celebrity infatuation. Despite this audience, they usually identify with them in positive cases and for personal and social benefits. Seeking refuge in celebrities for reasons such as finding an identity, getting rid of everyday life, enjoying mental fantasies, gaining the way and customs of a privileged and luxurious life and becoming a celebrity and enjoying its social and economic benefits. Although the path to becoming a celebrity is smooth, there is a fierce competition to show one's originality and innovation to attract the audience, and therefore we see all kinds of celebrities borrowing from each other.

During the last century, man has embarked on a remarkable social experiment. On a global scale, the number of people living alone shows a 55% increase in a fifty-year period. According to statistics, in Iran, the population living alone has more than doubled in a period of 25 years. Despite the increasing trend of sololiving, this way of life is less discussed and therefore less understood. In some cases, the commentators have considered introducing it as a full-fledged social problem, a sign of narcissism, collapse and impaired socialization. In addition, so far, sololiving has been researched more from the perspective of psychology and mental health than as a style of modern life.
Contemporary solitary dwellers are primarily women. The advancement of women's status, including educational advancement and widespread integration into the workforce, the right to control their family, sexual, and reproductive lives, has contributed to this lifestyle. In Iran, according to the available statistics, 66%, i.e. almost two-thirds, of single-person households are women. It seems that in the metropolitan area of Tehran, there is more tolerance towards women who live alone than in other regions of the country.
The purpose of this research is to answer the question, what does sololiving mean for the participating women, and what are their motivations for choosing this lifestyle, and how do they deal with it? Has the rise of sololiving paved the way for new "urban households" to replace traditional families? In this way, one can reach the personal and social attitudes of people who live alone, the conditions and characteristics of sololiving culture and its effects and consequences.

Various social theorists including Bella et al. (1985), Bauman (2001, 2003, 2005), Putnam (2000), Giddens (1992) and Beck and Beck-Gernsheim (1995) have analyzed the process leading to sololiving. Based on the opinion of these commentators, the trend leading to living alone is always accompanied by an increase in the individualization of society. Ulrich Beck, referring to the his concept of risk society, considers the right to choose and self-creation of identity as the essential characteristic of this age, which is characterized by the choice, decision-making and formation of people who wish to create their own lives and create their own identity (Beck, 2008: 26). He believes that the changes that have occurred in modern societies have freed women to a certain extent from the femininity assigned to them by traditional characteristics (Beck, 2017: 212). Another point of consensus is that the cultural turn to individualism has led to the deterioration of standard models for intimate relationships (Bauman, 2003; Beck & Beck-Gernsheim, 1995; Giddens, 1992). On the one hand, this decline, from the point of view of theorists like Bauman, causes a kind of intimacy crisis that damages long-term relationships and causes a kind of mistrust and anxiety. On the other hand, from the point of view of theorists such as Giddens, this change leads to the emergence of relationships of the type of "pure" intimacy in which there is the concept of equality and agreement.

Research method:

The aim of this research was to reach a conceptual cycle that can explain the contexts, causal, contextual and intervening conditions, strategies and consequences of sololiving. Grounded theory gave us the chance to draw this cycle under a theoretical order and model that we could not necessarily achieve in description. The process of sample selection was conducted in a Purposive way and interviews were conducted with 20 people aged 25 to 46 who were eligible. According to the research method, samples were taken and data analysis was done simultaneously. Each interview was converted from audio to a written one fully and ultimately faithfully, which allowed us to become familiar with each individual's narratives, read them as text, and begin the process of identifying common themes and meanings.

The finding of this research was the discovery of the core phenomenon in the semantic field of sololiving: sololiving provides time and space for "restorative solitude" and gives them an opportunity as a human being to grow, to become more mature, to feel valued and validated, and to have a comprehensive knowledge of themselves, interests, abilities and finally to gain self-confidence. Besides, sololiving is a way of protecting the "self". The self, sometimes reshaped and conformed to family norms, can now be reclaimed and revitalized in a highly personalized space. Therefore, sololiving can be productive. Along with this phenomenon, these women were able to change their subjectivity and transform it into agency. Sololiving allows people to do what they want, when they want, and on their own terms, i.e. maximum agency. Therefore, it can be said that some kind of "enhanced or accelerated agency" has occurred in the sololiving of the sampled individuals.The process of participants deciding to live alone has required contexts, causes and motivations that include the desire for independence, changes in values and attitudes, economic and social base, and cultural structures. People's strategy to answer the reason for this choice is to try to legitimize it, which is achieved through different strategies.

Sololiving is challenging and places people in novel situations and creates a distinct set of personal needs. In addition to other factors, the emergence and expansion of social networks has created new mentalities, habits and situations for the emerging urban middle classes in Iran, especially Tehran metropolis, which has provided people, especially women, with the opportunity to make other choices other than marriage.
For participants, living alone as a form of self-protection usually means creating a home of their own as a shelter in the city, a home that facilitates the search for solitude and self-discovery. In theory, increasing in sololiving could lead to a variety of outcomes, from societal decline to more socially active citizenship, from rampant isolation to stronger public life. However, at this point in history, it is clear that living alone will be an enduring feature of the contemporary developed world that will spread to developing countries as well.

There is a gap between everyday definitions of justice and policy texts. Purpose of this study is to investigate the definitions of justice in these two areas in order to eliminate possible gaps. Types of definitions including distributive, procedural, interactional and epistemic justice extracted from theoretical texts were selected for theoretical sensitivity and virtual ethnography and thematic analysis were used to examine cyberspace and policy texts. The results show that young people's definition of justice mainly includes distributive and procedural justice and is consistent with the commodity definition of formal discourse, while centralism and differentiation in the distribution of goods seen in policy findings are criticized. Although cyberspace data emphasized the importance of informational and epistemic justice for young people, but informational justice means exposing young people to information and decision-making, and epistemic justice means involving young people in the process of making sense of justice and their presence in policy-making processes has rarely been seen in policy-making texts. Although some youth documents and resolutions have emphasized youth participation in various matters, there has been no codified policy regarding the presence of youth in organizations, parties and non-governmental organizations that are involved in macro-policies. Youth oriented cultural policies also face problems such as disregard for different lifestyles, otherization due to pathological attitudes that lead to policing and judicialization of issues, and outsourcing of their duties.

The current research was conducted aiming at understanding and recognizing the problems and needs of stimulant-dependent male adolescents.

This research was qualitative and a thematic analysis. The study population included all stimulant-dependent male adolescents, which based on the purposeful sampling method and using the data saturation technique, 12 adolescents were selected from the public and non-public addiction treatment centers of Tehran and Alborz in 2019 and 2020. Data collection was performed with a semi-structured in-depth interview method, and the data were then analyzed using Clark and Brown’s (2006) method.

Based on the data analysis, the needs of adolescents were extracted in three categories of general needs (including the need for family support, parenting skills training, healthy communication with friends and peers, formal education and life skills, and recreation), rehabilitation needs (including the need for the support of friends and family, providing services appropriate to the adolescent period, following up on health status, having a goal, hope, respect, and motivation), and post-rehabilitation needs (including the need for influential individuals and continuous and long-term social care and support ) as main and secondary themes.

Based on the study results, it is necessary to establish and expand specialized service centers with trained specialist staff familiar with the needs and issues of substance-dependent adolescents in order to provide psycho-social services to adolescents and their families, as well as literacy and skill training programs.

Cyberspace has been create new dynamics and emotional order in the text of everyday life. In order to investigate the effects of social networks on the emotional structure of Iranians, the data obtained from virtual ethnography were thematically analyzed. According to the findings, residual patterns include mythical patterns (golden past and giving charisma to leaders), family related patterns (love and jealousy), and patterns of challenge with power (originality, justice, and humor). We are also witnessing the spread of dominant patterns such as public hope, the dominance of more dominant language codes, the direct and indirect interventions of formal discourse in space. Emerging patterns also take the form of individual forms (self realization), collective forms (expansion of civil society and intellectual currents), as well as an amalgam of positive and negative emotions such as traumatization, anger from failure, absolute anger, aggregation of boredom levels, generalization of individual anxiety, and various forms of compassion. Finally, some features were added to Williams' emotional structure include the generalization of the personal  issue, the everydayization and Coming to the surface of residual patterns, individual / collective, localization / globalization, power / resistance, the dialectical relationship with macro structures, pragmatism / passivity and the synergy within and among the three patterns.

With the advent of social media in the modern age, the role of old media such as television and newspapers has diminished, and in a democratic and pluralistic environment, people have replaced the monolithic media. Humans are not only no longer influenced by the messages of the old media, but they are the producers of the messages themselves. Twitter, as a social network, represents agency and expression. Critical tweets have a special writing style that distinguishes them from texts on other social networks; a style that has made it attractive and influential to users in the field of political and critical activism. In this article, we have used the schools of cultural studies, formalism and semiotics to seek to identify the features and language styles of critical tweets among Iranian users. The dominant features of the writing style of tweets were the use of intertextuality, parody, irony, imagination, simile, and so on. Users whose tweets, indicated that they had a lot of backgrounds and knowledge and many references to other texts; they also choose the language of humor and are interested in imagination and fantasy.

From the perspective of cultural studies, tolerance as a social construct is a way to avoid conflicts between people. Tolerance as a constructed concept refers to how people perceive, interpret, and experience it in everyday life. Tolerance arises from structural conditions, context, social status, discourses, and the worlds of urban life. Tolerance is considered an important issue in different societies, cultures, and political systems. In the present study, the authors attempted to investigate the concept of tolerance, its process and mechanisms, its requirements and forms in the context of everyday urban life. The following research question was posed: How do people in the context of everyday urban life understand and interpret the concept of tolerance as a meaningful social action and experience?  

The research method of the study is grounded theory. The research questions focus on the interaction between people or the interaction of them with specific fields as well as processes, which are usually not possible to answer quantitatively.Among the different branches of grounded theory, according to the fluidity of the research topic and the gender, variety, and data, the postmodern branch of grounded theory was used.For sampling, according to the research approach and problem and based on the experimental and theoretical literature, we decided to adopt prototypes from people who, according to their job, their living situation and relationship need to show tolerance the most in their daily lives as citizens. Then, other samples were selected during the research process based on the theoretical needs of the researchers.

Analysis of the data using Clark's position analysis method (the postmodern branch of grounded theory) shows that tolerance-based action is a fluid and scaled concept consisting of three dimensions: passive tolerance or surrender, active tolerance, and intolerance. These dimensions come together under the mechanism of tolerance-making. The results also show that the concept of tolerance (based on the two elements of consciousness and agency), is included in surrender, tolerance, and intolerance dimensions. Finally, ‘ambiguous toleration’ is considered a central phenomenon of research.People who experience being in a chaotic and uncertain life in Tehran, living in an atmosphere full of individualism, ontological insecurity, facing feelings of turmoil, apprehension, anxiety, experiencing rapid change, cultural and economic gaps, facing identity crises, urban crises, and rapid socio-cultural changes make constant choices in their orientations toward a tolerance-based approach. In the way of expressing mentalities and actions along with exaggerating the moral concepts of the society such as tolerance, one tries to represent the hidden mentalities and patterns  produced and reproduced by citizens in everyday urban life. Tolerance is a concept manifested in a distorted way due to various factors and representations, with the elements of submission and failure, despair, and frustration. The dualism of power-weakness, urban space and urban cultures, communication and understanding, maintaining peace, avoiding conflicts, commitment and the concept of love, utility, boundaries of action, reformism, mistrust, social change, and values are factors and motives for tolerance-based actions in everyday urban life.  The gender, social class, historical memory, socialization, beliefs and personalities, cultural policy and representational crisis, economic disruptions, positioning, revenge and justice, and self-censorship interaction on resentment and isolation are the main categories in this study.

Five calligraphy pieces, portraying five eras of individuality transformation, examined here to show different forms and levels of calligraphers’ presence in their artworks. By individuality, we have the immediate meaning of the ways, one projects him/herself in his/her work and makes it identifiable. During the first era (beginning with the 1st century AH), according to the limited numbers of scribes, and the obviousness of their presence, there is almost no trace of the calligrapher in his/her work. It is the absent presence of well-known contemporary scribes. Beginning with the 3rd century AH, the ownership statements, waqf (Islamic donation) statements, and Anjameh (colophons) contain the date and name of scribes, waqifs, and owners. This is the era of Tarqime. From 9th century AH, the era of comprehensive presence initiates by multiskilled poet-calligraphers who write their own poems in single pages gathered in Muraqqa. The next era, beginning with the upscaling of Siyah Mashqs as artistic products, from 11th century AH, represents the pure individuality of calligraphers abstracted to a great extends from the content of the folios. The last era, with no determined start date, characterized by the absolute presence of the calligrapher’s professional life in his/her work. All the process of exercising, elaborating, and finalizing incorporated in the art piece and projects the totality of artistic individuality. This era is the conscious sublation of the first era in sense of contemporality and absoluteness.

With the expansion of virtual networks, the production and reading of texts has undergone fundamental changes so that previous theories are not able to explain all the existing reality. This study uses an ethnographic study of social networks to combine the theory of Encoding-Decoding and articulation of Stuart Hall to draw a semantic model of Iranian users in virtual networks. According to the findings, this space has special features such as scattering of thoughts, expanding on issues, simultaneous or alternating presence of strategy and tactics forces, and confiscation and re-confiscation of space. Furthermore, existence of neutral mechanisms, powerfull other dening mechanisms includes traumatizing, putting the same values on all issues, reacting to sanctifying policies, theatricality, and completing news puzzles, and mechanisms related to collective self-creation based on tactical forces including icon-making and the formation of crowds, seek to giving chance to tactical forces and in other words, all the agents who have no power in the official space. The Iranian reading space is also accompany with active / passive, cross-sectional / continuous, and limited, intermediate, and macro activities. Finally, according to the characteristics of space and the mentioned mechanisms, three dimensions, including the collective production and interpretation of texts, ignoring the news and oppositional dialogue, were added to the dimensions of Hall readings, which shows that space empowers all actors to making sense.

In our study, we tried to find the roots and contexts which formed the Islamic Khattati and configured the form of letters, through social backgrounds, historical texts and also inscriptions of first century AH. According to the prevalent thesis, Arabic scripts originated before Islam from Nabatean in letter’s form and from Syriac in calligraphic structure. Nevertheless, the contentions raised through the first century, mainly on Quran, were the major cause and agent in formation of khattati, and the necessity of their sublation, brought about main parts of key Islamic principles, sciences and rules. The Islamic khattati formed correspondingly from the systematic sublation of contentions on exegesis, esoteric interpretation, collecting, reciting, and mainly I’jam of the Quran. I’jam, as the science of resolving the misgivings and mistakes, not only consists of diacritics, but also includes the shape of graphemes and words. Orthographical I’jam in its evolutionarily advanced phase, deconstructs the letters into their few in-dividual monomorphic elements (e.g. Muntasib, Munsatih, Munahhan, and Muqawas), determines a fixed form and size for each, and eventually reconstructs them in the homogenized distinguishable compositions.  Thenceforth, the letters will be repeated similarly and located orderly in text. Islamic khattati emerged, constituted and advanced based on this structure.

Environmental anthropology is one of the sub-fields of cultural anthropology whose ultimate goal is studying types of relationships between humans and their surrounding environment. By utilizing the resources in this field, we seek to identify common issues, approaches and attitudes, and finally its applied efforts. Accordingly, the structure of this article in the body section is divided into three parts. In the first part, by reviewing the latest English articles from 2018, in the field of environmental anthropology, the most important issues considered by environmental anthropologists have been studied. The important topics refer to the cultural experience of environmental challenges and the processes of adaptation to these challenges. The second part studies the specific approach of anthropologists defining their relation to the environmental challenges. To participate in environmental challenges, anthropologists define various roles for themselves, including interpreters, translators, mediators, facilitators, and actors. In the third part, while reviewing the most important sources dealing with applied environmental anthropology, we examine different types of applications and participations in environmental anthropology. Finally, a model of anthropological participation in the study of environmental challenges is presented, which consists of three pivotal components: knowledge, action and scale comprehensiveness.

For the purpose of studying the development process of political voice, the campaign activists (#مادرم_ایرانی_است_من_کجایی_ام) were interviewed and the content of the most retweeted messages were qualitatively analyzed. Findings depict that “organize first, protest later” prepared a division of work between activist mothers, officials, NGO’s, and Journalists and some strategies like: preventing politicization, distribution in the virtual space after consensus between policy actors and intertextual reasoning were implemented. The social media became a ground for parts of the campaign to share contents and narrate, familiarize, organize and notify, do hashtag activism, recognize each other’s voice and try to make the voice heard by people and officials out of the campaign. The most important contexts are: the shortage of trust, negative cultural attitude to immigrants, antagonistic political environment, international (the insecure Middle East, international support), and social media (impossibility of incarceration of voice and facilitation of horizontal and vertical relations)

Historiography of early Islam gradually transforms from its primitive structure of Hadith, Ansab, and Ayyam to a canonized written form. Hadith’s social structure of knowledge is based on the present and lived interconnections of those who experienced the situation and those who narrate it in a cultural environment of oral transmission. There is a concatenation of narrators, passing down the narration by words of mouth. The initial narrator, stands by the last narrator several decades later, in a manner that animates the events of any time through the real direct network of relations and also enlivens the reader in the past. The past is not past anymore. This present and lived structure of historical perception, which may be considered science fiction nowadays, gradually transforms into professional references to the ‘dead’ people who had someday heard or experienced the narrated event. The gradual transformation realized by spatiotemporal distance from the first decades of Islam, becoming self-conscious of the primitive structure by formation of the science of hadith and history, alongside the genesis of a network of reliable professional narrators, who based the event only on their narrations. This new structure became dominant in the history of Islamic historiography and has lasted up to now.

 Nationalist ideas and economic-spatial inequalities have always sought to reveal aspects of the frontier world; But they do not consider this kind of "openness" to be the borderline world of independent existence and express it in contrast to the centrist world, as a result of which these theories have not achieved the essence and meaning of being in the border world as they should. For example, the importance and meaning of borders and frontier dwellers in nationalist ideas (especially classical ideas) can be examined from two aspects. First, borders are seen as a tool and resource in nationalist thought. First, the border is a tool for determining the boundaries of a territory that is essential to the formation of national identity. In other words, in the classical theories of nationalism, one of the main components for recognizing a nation is having a common land. To be. The border is a tool through which the land of a nation is determined and that nation can claim to be a nation by invoking this land. Regarding the importance of the concept of borders and land for the formation of a nation, Ratzel believes that "the formation of any nation is the product of an emotional connection with the land." (Mir Haidar, 1381: 50) In today's world, the nation includes the idea of ​​collective unity of people in a given land. The existence of this concept is realized when the people who make up this human group recognize common elements among themselves. The second aspect of the meaning of border and frontier residents is more related to the cultural identity of frontier people. Another concern of nationalism is to have a territorially united and culturally united land, so much so that if they do not have this unified culture, they build it, that is, the process of "nationalization." In territories that embrace different cultures, governments, influenced by nationalist ideas, sought to spread a single culture throughout their territory. In fact, as Gellner puts it, "the principle of nationalism requires that the boundaries of the political unit and the ethnic unit be reconciled." In other words, since ethnicity is essentially defined in terms of a common culture, all individuals, or almost all individuals, in a political entity must have the same culture, and all individuals with the same culture must be within the same political entity. In simple terms: a culture, a country. (Gellner, 2009: 58) While these theories are important in revealing aspects of being in the world of borders, this study seeks to reveal what this world is from another aspect by considering an independent existence for the border. Considering an independent existence for the border means that a The historical background makes the openness of the border comprehensible to us, and in turn the border causes the openness of beings and the world around it, in the antique and ontological sense in a special way. In order to navigate the fundamental existence of beings, it is important to pay attention to two points in Heidegger's later works and thought. First, "Heidegger believes that the meaning of existence should not be considered absolute. "Rather, the universe must be considered historical." (Ahmadi, 1393: 37) If we want to know the essence of the existence of the border, we must obtain its historical character in order to discover the fundamental presuppositions that reveal it. This fact also indicates that the meaning of borders and frontier dwellers changes in different periods, even borders may find independent existence after formation and find different functions from their original existential goals. Second, "when things become somewhat independent as objects, they become manifest in their very essence, their very being" (Young, 1392: 91). Boundaries become "somewhat independent" after formation, and in a self-existence that is independent of us. They also manifest in such circumstances that they can influence the manifestation of other beings as well as Dasein. The method of this research is a combination of Van Mannen's documentary-analytical method and hermeneutic phenomenology. In this study, purposive sampling was used to select the research samples, which after selecting 18 sampling items, reached theoretical saturation. The data collection techniques were document study, in-depth unstructured interviews, and participatory observation and field notes. In hermeneutic phenomenology, interviews are used for a very specific purpose. First, it has lived as a tool for searching for and collecting narratives of experiences. Second, it is the tool by which conversational relationships are formed with the respondent about the meanings of experience. This may be achieved by reflecting responsibly on the subject under study (Van Manen, 1984). Interviews also allow respondents to talk about their stories in their own words. Vanmanen believes that in a hermeneutic phenomenological research we can choose three approaches to reveal or separate the thematic dimensions of a phenomenon: 1- Holistic approach 2- Selective or highlighting approach 3- Partial or line-by-line approach, In the holistic approach, the text is considered as a whole, and the question arises as to what phrase can express the meaning of this text, and then we try to understand the meanings of the text using the formulation of such a phrase. Let's express. In the selective reading approach, the goal is to find themes that fulfill the description of the phenomenon. In the partial reading approach, we examine each single proposition or set of sentences and the question arises as to what each of these sentences or sets of sentences express about the phenomenon (van manen, 1990: 93). In this research, two holistic and selective approaches have been used to reveal the structure of the main meanings of the experience of the people of the border region. The findings of this study indicate that the idea of ​​"building" the nation provided the conditions for the openness of the borders, but the borders, after being formed, in their turn affected the way the beings of the world around them became open. Boundaries cause the world around them to become apparent, not in its essence and nature, but in a different way. "Instability", "insecurity", "panic" are the existential structures of the beings of the border world. Just as borders reveal the world around them in a special way, they also affect the "design" of frontier dwellers, revealing frontier dwellers as "anxious and uninhabitable" peoples.

The aim of this study was to investigate life experiences and socio-economic status of two groups of drug abusers hospitalized in the clinic and living in the greenhouse.

The present study was conducted with a qualitative approach and with a background method. An in-depth interview was conducted on 36 substance abusers. Sampling was theoretical and data collection continued until theoretical saturation. Data were analyzed by coding via Strauss and Corbin method.

Unhealthy socialization, recreational consumption, internal stimuli, reciprocal rejection, institutional inequality, multiple poverty, defective welfare system, disgust with the current situation, duality and emotional-behavioral conflict, norm-breaking, psychological and social collapse and the formation of a secondary community were the most important categories in the present study.

Substance abuse is associated with "behavioral-emotional divergence and convergence" and "social exclusion". That is, the abuser experiences a kind of disengagement (separation) from society during his or her substance-dependent lifestyle. In-depth study on the status of substance abusers in the social structure, the study of the most appropriate treatment methods, and also the availability of medical services for all substance abusers to improve and follow the treatment processes are among the items that should be included in addiction prevention and treatment policies.

The interface of culture, politics and agency in global and transnational levels has turned diaspora studies into an attractive and important theoretical and empirical area. Analyzing diaspora requires employing multilayered analytical and conceptual levels and attending to diverse structural, historical and technological contexts. Focusing on cosmopolitanism experience and thought as a core and strategic concept for understanding diasporic identity, the present paper aims to clarify on processes, mechanisms, diversity, obstacles and constraints of cosmopolitan experiences amongst migrants. It is argued that, post-structural cultural theory, post-colonialism and feminism by employing a wide range of concepts, methods and disciplinary premises have big potentials explaining opportunities and limitations with which international migrants encounter.

Tehran, as the capital, symbolizes the memory policy of the Pahlavi era. Tehran's urban memory itself reflects all the struggles and conflicts of the identity syndrome. These conflicts have existed even among the leading architects and sculptors of that era. But the Caucasian refugees architects and sculptors found unprecedented opportunities in the Pahlavi era to create civic art. These artists were previously acquainted with modern western design for their stay in the Tsarist and Ottoman Empire, and many of them were educated in Europe. With this cultural background, these artists were not accepted by traditional artists, and on the other hand the pressure of modernization was a threat and an opportunity for them at the same time. Armenian architects took the pioneering the movement of architectural modernism by building public buildings, and Azeri sculptors returned to the art of the Achaemenid and Sassanid arts by making urban sculptures. Tehran combination of visual symbols of urban memory of Armenians, Assyrians, Modern and Persia. In this article, fifteen works (including buildings and statues) of the Pahlavi period were studied by the method of semiotics of visual symbols. The Pahlavi memory policy has left a combination of Armenian and Azeri identity memory with archaism in urban memory. This combination has many Christian and Armenian symbols that are a cultural heritage and an example of Iranian modernity in art. It is hoped that such research will lead to a serious review of policies for the conservation and reconstruction of heritage district.

The medical relationship between a physician and their patient is unequal. The patient is in an urgent need to make a contract with the physician which includes the acceptance of the treatment plan and the payment for such treatment. However, The physician does not have the same urgency. This unequal situation may lead to misuse of power by the physician. The results of this critical ethnographic study, extracted from semi-structured interviews with a number of patients and physicians in the city of Tehran, show that five models for physicians' authority may appear in a doctor-patient relationship: Personal authority, being the extension of physician's authority in social sites other than medical practice. Coercive authority, constructed by neglecting the lived body. Authoritarianism, which is the result of manipulating patients' cognition. Juridical authority, which relies on doctor-patient protocols and civil rights, and finally, empathetic authority, which is based on a personal connection with the patient.

In this research, a socio-economic analysis of drought was conducted from the perspective of farmers in Isfahan Province. The research was based on an interpretive-constructive approach, and its method was qualitative. The data were collected through semi-structured interviews. The sample size was 35 farmers in the central and western parts of Isfahan Province who were selected based on the purposeful sampling of the maximum diversity. The basis for the completion of the interviews was theoretical saturation. To analyze the data obtained from the interviews, a systematic field theory analysis was done. The results of the study indicated that, from the farmers' point of view, drought is a multifactor phenomenon induced by multiple causes. In general, the farmers enumerated four main factors as the causes of drought, including ineffective water management, self-centered agriculture, climate change, and fatalistic causes.

One of the fundamental concerns in the political sociology of any society is the nature of government in that society. Governments have various economic, social, cultural and political natures. In the present paper, the effect of Iran’s peripheral position in the global system on the transformation of government-nation relations during the first Pahlavi reign is studied. The purpose of the study is to examine the necessary measures of the Pahlavi government with regards to its peripheral position, and to discuss its nature and features. Firstly, the assumption of the authors in this paper is that the economic reconstruction of the Pahlavi government has been in line with harmonizing Iran’s economy with the requirements of the global capitalist system. The second assumption also puts emphasis on the extension of militarism and supervising each and every field of society by Reza Shah. In total, this paper considers the transformations in the government-nation relations of the first Pahlavi reign to be a reaction to Iran’s peripheral position in the global system. The study was conducted with the historical sociology approach and through a documentary method. The results showed that both measures done during the first Pahlavi government, that is, economic reconstruction and the extension of supervision on every aspect of the collective life of the society, has been related to Iran’s peripheral position in the global system.