جستجوی مقالات مرتبط با کلیدواژه "زن" در نشریات گروه "علوم انسانی"

Childbearing and fertility are fundamental elements in effecting demographic changes in countries, drawing significant attention in the areas of macro management, politics, security, and social issues.

This study was conducted using a meta-analysis method, and after collecting information through library research, data analysis was performed.

The results indicate that media attacks promoting non-divine lifestyle models, such as encouraging girls and women towards singleness and individualism, materialism, and the normalization of low fertility, are the primary factors in the cultural conflict between religious values and various media actions. This includes the devaluation of motherhood and the replacement of children with pets, all of which contradict religious teachings and Islamic culture.

While the essence of religion is to establish the framework and rituals of life, Islam, as the most complete religion, encompasses a system of pathways to achieve happiness.

This article examines the gender role schemas in Virginie Grimaldi’s And That Only the Sweet Moments Last (2020) and Zoya Pirzad’s We Will Get Used to It (2006) based on the theory of gender role schemas by John Stephens. Literature, especially the novel, has a significant role in the formation of mental schemas among its audience, considering that it addresses mostly the young generation. In the above-mentioned novels, these two contemporary authors depict many examples of gender role schemas in their society. The main characters of both novels play the role of middle-aged mothers in their communities. What has raised the necessity of writing the present article is the need for the examination of the differences and similarities of the challenges faced by women and single mothers and how to face them in these two cultures. The main question addressed in this article is what are the most frequent gender schemas in the two novels and have these two authors succeeded in breaking the negative feminine-maternal gender schemas? The analysis of the events, behavior, discourse, and personal and social lives of the characters based on Stephens’s theory of gender role schemas shows that Grimaldi has been more successful in fulfilling the task. She has been able to adjust and modify the negative schemas in the main character by maintaining positive female schemas. Although Pirzad has tried to de-stereotype by attributing several secondary, and sometimes superficial, male schemas to the main characters in her novel, she has not succeeded in breaking the dominant negative schemas of women.

The purpose of writing this article, which is done with a descriptive-analytical method, is Imam Musa Sadr's critical view of the decline of maternal dignity in the materialistic thinking of the West; Because in the position and position of mother, the type of civilization and worldview and attitude have a great impact. Three important issues are noteworthy in Sadr's works: First, he criticizes Western civilization in detail. The second issue is that the desired civilization of Sadr is based on religious teachings. His interpretation of the desired civilization is "religious and eastern civilization", which is different and distinct from the western civilization in terms of themes and content. The third point is that the agent of civilization is the human being who moves towards civilization with his own will.

The research method in this article is descriptive-analytical and critical, in which, by using the method of document study, the foundations and intellectual system of Imam Musa Sadr and Western civilization were first discussed, then by referring to opinions, opinions, writings and speeches. Imam Musa Sadr, the position and status of women as mothers in Islamic and Western civilizations have been investigated, explained and criticized.

Looking at the motherly role of a woman, which until now was considered a family role, is one of the innovations of Imam Musa Sadr as a basic strategy for building society. According to him, the societies that have suffered from intergenerational emotional breakdowns and have been attacked by moral crises have been deprived of ."maternal sense" and maternal affection In these societies, some have tried to replace this deprivation, to buy a sense of motherhood for them, and by hiring servants or institutions or nannies, to replace the sense of ceremonial motherhood. The historical root of the "commercialization" of the mother's position and the formation of "various companies" to replace the mother in the family is another issue that has received Sadr's attention. It should be noted that the deprivation of the family and society from the status of women and mothers is a great challenge of human material civilization. Sadr also points to the consequence of commercializing motherhood and ritualizing it, and that the new generation, who had little benefit from the sense of motherhood or the sense of motherhood was bought for them, when it was their turn, behaved in the same way for the next generations and There was no longer any hopeless service, God's infinite love, and deep and unbreakable affection. The maelstrom of material life drowns even the parents of the past generations in its waves, so that the new generation does not know them at all. Because of this, the generations were separated from each other and the emotional and intellectual connection between them was cut and the past and present were separated from each other.

The role of women in the family in the form of mother and maternal affection is actually a step to remove one of the main harms of the new civilization and move towards an ideal civilization, and it is on this basis that it can be said that Sadr has changed the perspective of the transverse relationship between the family and the society. To a longitudinal relationship and explanation of the motherly position of women in the family, in practice, the role of mother has been raised as a pillar of civilization. Depriving the family and society of the real capacity and status of women and mothers and their religious education is a great challenge of human material civilization. Getting rid of this great hardship and challenge that threatens the future of the entire civilization depends on the revival of the role of the mother and her motherly upbringing based on religious and Quranic principles. Therefore, Sadr believes that a woman, as a mother, is the main pillar of the family and society, and the responsibility of consolidating the family and the success of the family institution as a social responsibility rests with the woman.

More than any other culture, tribal culture discriminates against people. It's obvious that women make up the majority of these victims. In these cross-cultural interactions, victimization is a dynamic and ever-evolving process. The researcher is misled by the floating status of individuals, which makes it difficult, if not impossible, to pinpoint the primary offender at the level of society. The cultural ideals that serve as a compass and a source of identity for individuals are the problem. Tribal culture has several strains of commodities. A person can occasionally be brought to the level of material things and treated as a commodity that can be traded for one thing or another. It can frequently be illogical and unreasonable because it is filled with confusion and retaliation. Without reason, the avenger behaves like explosives and serves a terrible purpose. In the best-case scenario, it conceals the truth, and falsifying one's identity is the result of concealing reality. The reversal of values is a source of energy for tribal culture. The aforementioned issues with women are addressed in the book "The Role of Deer Hunting." Two sisters who are denied their human rights due to the knot of tribal ties are the book's main protagonists. This article has attempted to demonstrate how women in Afghanistan are denied their fundamental rights before they become victims of patriarchal mindsets and tribal cycles.

One of the most basic categories of human life is the issue of women. To the extent that the issue of women is paid attention to, the society will enjoy health, dynamism, and excellence, and without attention and effort to the issues of this group, it is not possible to have a healthy, creative, active and dynamic generation. ; Because women are half of the body of the society and have a direct effect on the happiness and misery of the other half of this body, therefore dealing with the image of women can be seen in the works of many poets and writers, women as pure truth in their words, the manifestation of many myths. It has broad themes and meanings such as the beauty of love and the unfinished half of the human soul. Saadawi and al-Ghazali are among the authors whose attention to the issue of women and the depiction of women's faces in their works are very evident in contemporary literature. According to these two, the main reason for Arab women's captivity and subjugation is the patriarchal class system. Saadawi and al-Ghazali have created a new discussion among the circles by proposing the issue of women, that is, from the point of view of sex, which few people have addressed. By relating this issue to other aspects of life, they included a wide range of social in their theoretical frameworks. The points they have in common are: sexuality and the sexual dimension, women and biology, women and psychology, women and society, women and gender, and the points of difference in their thoughts, which include the following: women and freedom, women, religion and ethics. We will clarify.

The use of the positive and negative roles of female characters in the Persian literature and works has always been at the center of attention of literary scholars. In poetry, a women is sometimes portrayed by her mysterious and mystical face, and at times she only reveals earthly traits. This research aims to explore the manifestations of mystical literature in Jami's works by a descriptive-analytical method, relying on the role of women in “Leyli &Majnun”, “Salāmān & Absāl”, “Yusuf & Zulaikha”. Research on the image of women in the above masnavis shows that Jami has taken advantage of female characters to account mystical themes by presenting anti-feminist and pro-feminist images in all three stories, and woman in these masnavis is considered a mystical code and symbol; the same as Zulaikha is the symbol and code of a disciple who crosses the bridge of virtual love to true love; Leyli is the symbol of divine love, and Absāl is the embodiment of sensuality, whose desire for excellence is met through intellectual perfection.

In the history and collective and national identity of every nation, women are an influential element, as women self-work has become an archetype. A woman affects her surroundings with every role and emotions, and one of these influential roles is women loyalty. Epic stories reflect emotions and feelings and the way people think in a period of history. The Shahnameh and the Ramayana are among the world literary epics in which women play a significant role. One of the prominent characteristics of the women in the Shahnameh and the Ramayana is their loyalty, and this is the characteristic of women loyalty that makes them not hesitate to do anything great. And the chain of incidents and big events in the epics. The present research with a descriptive-analytical and comparative method aims to deal with the expression of women loyalty in two epic works and world classics, Shahnameh and Ramayana. The results of this research show that the expression of women loyalty in Shahnameh and Ramayana is different. These differences are rooted in religious and ethnic beliefs and the nation view of women. Loyalty of Shahnameh women is associated with sacrifice, tradition, courage and bravery, but in Ramayana, adherence to traditions and beliefs and pure submission is a sign of loyalty.

Myths, as one of the essential components of popular literature, encompass culture and its dimensions, including the thoughts, beliefs, customary and ethical rules, as well as the perspectives and worldview of society. They convey a significant portion of the culture of nations to future generations through written and oral forms, utilizing simple and comprehensible language and tone. Women, as part of the human community, have always played an active role in the realm of myths, engaging in behaviors that are either performed by them or attributed to them. These actions are referred to in Propp's model as "functions," and the totality of these functions reflects the image of women in the myths of a nation. The present writing aims to descriptively and analytically examine the image of women and their functions in Kurdish myths, drawing on Vladimir Propp's model, and to explore the roots and factors influencing societal attitudes toward women from this perspective using library resources. Based on the research findings, women in Kurdish myths appear in roles such as daughter, wife, mother, maidservant, old woman, stepmother, neighbor, mother-in-law, aunt, and so on, with frequency order according to their presence. In terms of functions and roles, they perform as malevolent, heroines, princesses, false heroes, benefactors, senders, and helpers. The role of "daughter" has the highest frequency among the characters in Kurdish myths, while "malevolence" ranks as the most frequent function, indicating the society's negative perception of women and their behaviors.

Abstract Proverbs are among the rich cultural resources of every people and nation, which have presented an image of the life of the past and ancestors of that people in front of the eyes of today's generation, and they are a reminder of the national identity of the society and contain the beliefs and attitude of the people of their times. As a pillar of society, women have always been in the center of attention in different societies, oral traditions and proverbs have presented contradictory images of women, sometimes showing an ugly and ugly image and sometimes a balanced and beautiful image of her. And, the two great peoples, Lor and Arab, have a lot in common due to the type of tribal and tribal life. One of these common themes is the common themes that prevail in the oral tradition that governs both cultures. In this research, descriptive-analytical method And it has been tried in the form of library and field resourcesThe proverbs of Lori (Kohgiluyeh and Boyar Ahmad provinces) and Arabic proverbs centered on women should be analyzed in a comparative way to determine the image of women in the mirror of the proverbs of these two peoples.

The objective of this study was toexamine gender and the construction of feminine identity in contemporary love songs of Iran. The overall objective of this study was to examine the representation of femininity in Iranian songs, as songs are regarded as a significant artifact of media that has a significant cultural impact by attracting a large audience. In order to examine the paradigm of male-female roles that is embedded in the lyrics of the tracks, a qualitative approach was implemented, and the study is classified as a thematic analysis.A statistical society was established by selecting 50 songs from the tracks of more renowned singers as the statistical sample, from a vast array of tracks in the market that are all sung by male singers in accordance with governmental regulations within the five-year period of 2017 to 2022. Coding was employed to conduct thematic content analysis, which concentrated on the themes of linguistic descriptions of feminine roles. The coding processwas conducted by three programmers. The Krippendorff’s alpha coefficient was utilized to evaluate the reliability of coders, and the coding demonstrated sufficient reliability. The analysis of the sample of love songs in terms of feminine identity revealed that gender is constructed with three primary roles: 1. Passive and under control, 2. Sexual object and seductive, and 3. Unfaithful and negligent. The findings suggested that the feminine gender construction was devoid of any indication of conscious action, power, or autonomous choice on the part of the female gender. This suggests that femininity is depicted in accordance with the hegemony of a patriotic discourse.

The leaders of the UN member states pledged in September 2015 to include the goals of the Global Sustainable Development Agenda 2030 in their national macro-policy. Education is the fourth goal of this agenda. Among the educational goals in the National Educational Program 2030 are: sustainable development and valuation of any family. This article examines the specific concept of family and its place in the relevant laws of the Islamic Republic of Iran in two sections and then examines the differences between the concepts considered in this document and the family in the concept of Islamic Iran by descriptive, critical research, content analysis using text analysis of 2030 document. Seems. The results of this study indicate that the authors of the 2030 document have their own ideological and cultural foundations in compiling this document and the spirit of this issue is quite obvious and effective in compiling this document. These foundations and principles are in some cases in conflict. It is complete with cultural and indigenous teachings aswellas the goals ofthe model of Iran's educational system.For example, the concept of God-centeredness inthis model is an underlying issue that brings educational justice in the educational system basedon the doctrinal foundations. The evaluation criterion in this model is based on Iranian-Islamic cultural, educational and religious teachings and a family is considered to have a child by aformal marriage. Forthis reason, it seems that the difference in the general spirit of this document and the internal documents makes it impossible t implement thisdocument.

This study aims to investigate women in Kiarostami cinema in different historical and social periods to discover and represent the cultural patterns that have dominated women's society.On this basis, three sweet movies, Report and Ten, have been selected as the field and sample of the study based on the purposeful sampling method. The theoretical framework of this study is based on the theory of representation, and Barth's semiotic analysis method was used to analyze and interpret the data. According to the results of the research, since the power is historically, socially and symbolically in the hands of men, therefore, cultural concepts and categories are defined based on the male system and are inherently dominant concepts.These concepts and categories in (the film report) are made in passive and violent subjects, in (the film Shirin) they are incapable and of course can be used in some cases for the benefit of men's conditions and in (the film Ten), they are dependent on the decisions and preferences of men's society. , have been represented which, in fact, introduces women as having a subordinate and non-independent identity.In this way, women face not only structural and social obstacles for progress and change in their lives, but the structure of the patriarchal system, like conscience, is deeply rooted in their minds and thoughts, and even in their absence, it sends a powerful message to women and to them. He reminds them to follow the instructions.

Metaphor is a symbolic and indirect language that conveys concealed and supplementarymeanings. Interpretive narratives may also exhibit gender metaphors and stereotypes. Thework is founded on the interpretive accounts of three Persian interpretations of Rowz al-Jannan, Jala al-Azhan, and Manhaj al-Sadeghin in this research. This article has selectednarratives that have employed gender metaphors or whose content is reminiscent of gendermetaphors. Subsequently, the qualitative content analysis method has been employed toinvestigate the value of these metaphors and their correlation with gender stereotypes.Examples of gender metaphors in these narratives include “bed,” “Boyut,” “Atbah,” and“Denya.” While some of these metaphors have a positive connotation, others have a negativeconnotation. The most significant findings of this research are that the majority of negativemetaphors about women are based on the role of a woman as a wife or sexual companion,which emphasizes her physical appearance. These metaphors are influenced by prevalentgender stereotypes that are detrimental. On the contrary, the majority of positive metaphorsare centered on the role of the mother and the qualities of kindness, creation, origin, andcommencement that are associated with the mother. In addition, this research demonstratesthat the female body is depicted in two distinct ways: the “heavenly body” and the “infernalbody.” The female heavenly body is a symbol of complete delight and benefit, while thefemale infernal body is a symbol of deception, sin, Satan, and adultery.

Five-year development plans determine the path of growth and development of our country in economic, social and cultural dimensions. These programs are compiled based on the constitution, the country's 20-year vision document and general policies announced by the Supreme Leader. Due to the important and valuable position of women in society, in all programs, there are provisions dedicated to women's issues in all cultural, social and economic dimensions. Although some of these provisions are useful, they are not enough for this area. The Seventh Development Plan Bill is not an exception to this rule and, despite the good points raised in it, it also faces shortcomings. In this article, the method of categorical content analysis has been used, and the previous development programs have been reviewed, and it has been tried to analyze the materials and clauses mentioned in chapter 16 of the seventh development program, which is dedicated to women, family and the population. To improve and complete the mentioned materials, provide tips, criticisms and suggestions. In this program, we have positive and better points regarding the status of women and family than in previous development programs, still the general evaluation of the proposed rulings in the field of women, family and the young people of the population shows the lack of comprehensiveness in problem analysis and the lack of discourse consensus in it has the field of women and family. So, it has been tried to provide corrective rulings in accordance with each section and the identified challenges

Since the second half of the 20th century, women have become one of the most controversial topics in political philosophy. Some thinkers of women's studies, such as Susan Muller Okin and Carol Pattman, showed in their research that political philosophy was originally male, and therefore, as soon as it is placed against women as equals, it collapses so much that there is nothing to use. It does not remain. Therefore, two fundamental questions are raised at the same time: First, what should women's studies do to raise its philosophical issues? And second, what to do with the great tradition of political philosophy? So far, three answers have been given to these two questions: escaping from philosophy, establishing feminist political philosophy, and de-gendering political philosophy. But as we will show, these answers are ultimately not convincing. On the other hand, in this article, we have put forward the idea of neutral political philosophy, which tries to find a way to preserve the great tradition of political philosophy with the inferential analytical method that governs philosophical debates, and that the discussion of women in terms of existence Cognitive find the possibility of being present and recognized.

The oral literature of each region is considered a type of folk literature, which can be used to understand the different aspects of the culture and literature ruling that region and the way of thinking of its people through its analysis and investigation. Proverb is one of the components of popular literature. Some proverbs have a gender bias. In every culture, gender proverbs indicate the social status of men and women. In these proverbs, the society's expectations and demands of each gender (male and female) have been specified. Examining the place of women in common proverbs in the city of Dahaqan - one of the districts of Isfahan - can show the thinking and mentality of the people of this region about women. The purpose of this research, which was conducted in the field-library method, is to examine these proverbs based on cognitive distortions, which are considered a subset of cognitive errors and part of the topics of psychological science. Examining the proverbs based on the above-mentioned foundation will provide a detailed understanding of the position of women in this city. The results of this research show that some cognitive distortions were involved in the formation of gender proverbs in the city of Dahagan, which include: all or nothing thinking, overgeneralization, hasty conclusions, Emotional reasoning, Should Statements, labeling.