جستجوی مقالات مرتبط با کلیدواژه "structural violence" در نشریات گروه "علوم انسانی"

The quest for establishing and preserving peace has been a constant in human societies, giving rise to a multitude of theories and viewpoints. Among these, Norwegian peace researcher Johan Galtung introduced a novel perspective on the concept of peace in 1969, challenging the modern definitions. He argued that peace extends beyond the mere absence of war. Instead, it requires the eradication of all forms of violence and the establishment of enduring peace through the creation of new societal and political institutions, attitudes, and structures.Galtung distinguished between two types of peace: negative and positive. Negative peace, he explained, is focused on preserving peace through diplomatic means. On the other hand, positive peace is about building non-exploitative social structures, irrespective of the likelihood of war. Thus, while negative peace is about upholding the status quo, positive peace aims toward the formation of new structures, which are the outcome of peaceful interactions among individuals and the management of their differences with due regard to the legitimate needs and interests of everyone involved in important matters.Given the extensive body of Galtung’s work and the wide range of his views, this paper attempts to answer the question, “What are the key elements of achieving positive peace in Galtung’s thought?” Furthermore, we seek to develop a conceptual model that explores the potential intellectual foundations for achieving positive peace as perceived by other scholars.

This study, devoid of any preconceived hypothesis, aims to uncover and elucidate a pattern of relationships among the conceptual elements that constitute positive peace in Galtung’s thought. The research is qualitative, exploratory, and employs a descriptive-analytical approach. Initially, Galtung’s works are examined in the context of positive peace using a document analysis method, which is part of a targeted descriptive study. Subsequently, an effort is made to pinpoint the crucial conceptual elements for achieving this kind of peace using an analogy method grounded in logical reasoning. Finally, a conceptual model is suggested by forming a logical linkage among these elements.

The research findings show that Galtung, through his unique approach to peace, posits that the objective of peace is not merely to halt war, but also to unify human society by eradicating the roots of structural violence. In fact, he advocates for the development of harmonious and peaceful relationships that integrate the economy, identity, and various groups within society.Within the context of Galtung’s positive peace theory, social harmony cannot be achieved unless a country’s domestic policies address the growing human needs. Without this, the international environment could also become more tense. Thus, by drawing parallels between peacemaking/peace stabilization and the health approaches in disease prevention and treatment, he divides the concept of peace into two types: positive and negative.Galtung proposes at least two therapeutic interventions in the realm of peace: firstly, the remedial measures of negative peace aimed at eradicating violence, and secondly, the preventive measures of positive peace intended to avert the onset of violence. In this context, negative peace underscores the importance of diplomatic peacekeeping initiatives, while positive peace (even in the face of unlikely warfare) concentrates on fostering peace and creating non-exploitative societal structures.Thus, the causes of war should not be solely attributed to the actions of individual or group decision-makers. Instead, the objectives of peace influence a multitude of issues that hinge on fulfilling basic human needs and enhancing the quality of life. In this regard, Galtung advances two topics in parallel. Firstly, he identifies four types of societal relationships - positive harmony, negative harmony, disharmony, and neutrality - and assesses the achievement of positive peace based on the outcomes of these relationships. Secondly, he examines the dynamics of violence and underscores the need to replace the “good” with the “evil”.In summary, this paper strives to draw logical connections among various themes in Galtung’s pacifist thoughts. The concluding remarks suggest that the resolution of structural contradictions, such as exploitation, colonialism/imperialism, discrimination,and poverty, should go hand in hand with corrective efforts to transform violent structures. This transformation requires the collective participation of all society members to shape their own future and to institute political equality and economic justice. Ultimately, if these efforts lead to the establishment of positive harmony and foster a sense of unity within society, then the goal of achieving positive peace will be realized.

structural violence, is One type of violence, which refers to discrimination, systematic deprivation, and institutionalized prohibitions in society. Unlike physical violence, structural violence lies in the structures of a society and manifests itself in the unequal distribution of power, ownership of resources and opportunities. As a result of some social and psychological consequences at the community level, especially for women and girls. Due to the importance of the subject, the present article deals with the role of structural violence in reducing the mental health of women in Zahedan. Data were collected by survey, The statistical population is all citizens over 20 years of age in Zahedan. Using the Cochran's formula, a statistical sample of 384 people was obtained. The results of factor analysis obtained using PLS software indicate that the relationship between citizenship culture and the smart environment is significant.The value obtained in this test is equal to 0.578, which is a positive value.This basis rejected the null hypothesis of the research and the opposite hypothesis is confirmed.Also, all aspects of structural violence (gender inequality, patriarchal system, and lack of social facilities, lack of legal protection and lack of access to equal employment opportunities) are effective in reducing women’s mental health and each has a specific contribution .

The consequences of the Coronavirus outbreak are so widespread that many social scientists expect the formation of a different world with distinct features called the post-corona world. Such a statement shows the importance of the issue and the extent of its impacts on various aspects and areas of human life around the globe. Undoubtedly, such consequences will have long-term and severe effects on marginal and less-favored areas around the world, including Iran. This study aims to examine how the citizens of Sanandaj’s suburbs confront social problems with a focus on the strategies, facilities, and opportunities of the citizens in the particular case of the Coronavirus. The research was conducted using the grounded theory method. Required data were collected using interviews and was analyzed using Atlas T software. Following the coding process, which yields 56 codes and five key categories, the central category "chain of lack" was introduced as the output of how to deal with the Coronavirus and its surrounding components of Sanandaj’s suburban residents. According to the paradigm model, the term “chain of lack” originates from causal conditions such as social deprivation and social inequality, which can be described with the emergence of mediating factors such as lack of skills, knowledge, and support with underlying conditions such as recession, inflation, mistrust, frustration, depression and lack of access to cyberspace. In brief, marginalized people are victims of their own social and economic circumstances and are more likely to experience problems, indicating that the coronavirus, is not a "democratic" virus, contrary to common belief.

For Johann Galtung (a Norwegian sociologist and peace scholar), peace and violence are at odds, and peace cannot be achieved if there is violence. Cultural and structural violence are the two main obstacles to achieving lasting peace in societies and at the international level. Cultural violence refers to those aspects of culture that justify or legitimize violence, and religion can be a source of cultural violence. Structural violence refers to discrimination, deprivation and institutionalized prohibitions in society; structural violence lies in structures and is reflected in the unequal distribution of power, resources, and opportunities. The present study is of qualitative type and uses the descriptive-analytical method to review the Quranic verses related to peace and violence in order to find out the view of the Quran on these two issues (based on the definition and classification of Johan Galtung). In this regard, the Quranic verses related to the principles of Islam, Islamic ethics and spirituality, the purpose of the mission of the divine prophets and the methods of inviting people to religion are selected and their relationship with peace and violence is examined. Moreover, the characteristics of taghut (false deity) and the social structure of the society ruled by pharaohs are compared with the components of structural violence, and it is concluded that the principles of Islam and the Quranic-Islamic teachings are peace-oriented and anti-violence, and they are strong foundations for cultural peace, but they refute cultural violence and structural violence and are not compatible with them.

In the dignity-oriented model of proceedings, the accused or suspected person enjoys some fundamental rights which cannot be taken away from him/her merely by him/her being arrested, accused or apprehended. One of these rights is the right to wear personal, normal, optional clothing; this shall be in a manner which no entity or agency is authorized to deprive him/her of this right and coerce him/her to put on “criminal garb. This is so due to the fact that until is proven otherwise, the accused is assumed innocent and his/her outfit shall represent this state of guiltlessness. It means, the accused shall be treated under the aegis of the presumption of innocence not the presumption of criminality; ergo, the outfit of the accused plays a significant role in his/ her quality of defense, the judicial decision and the public judgment. Notwithstanding, in the proceedings of the current Iranian criminal justice system, the accused is forced to wear criminal clothes— something that leads into them and their relatives being subject to negative labelling and misjudgment. Apropos of the question “what is the legal base of the current practice”, the present study identified that not only the current practice is not in harmony with the national codes and the international standards, but also it is in conflict with the strategic principles of the criminal procedures, particularly human dignity, the presumption of innocence, procedural legality, equality of arms, impartiality and the protection of citizenship rights. In this regard, it is a particular desideratum that the present practice gets more aligned with the universal standards and the strategic principles.

The purpose of this study was to investigate the status of structural violence in Sanandaj city and its consequences by using grounded theory method. The core category was systematic deprivation which implied a severe and absolute privation. The emerged theory showed that the mutual effect of structural violence and contextual conditions make individuals attempt to adapt, change conditions, or deviate while the community uses its own strategies to control the deviance. As a results, we see some different economic outcomes such as poverty, unemployment, and hardship and social outcomes like societal exclusion, committing a crime repeatedly, and vulnerability of family. Therefore, the interaction of structural violence and the agent intensifies the misery and deprivation of the individuals.

In this article, we have tried to establish an appropriate conceptual link between the evolution of international order and the promotion of social capital and sustainable peace, in the context of “Network Order”. In this regard, we take advantage of the formation of a phenomenon called “Bridging Social Capital” as one of the consequences of creating global civil society through the establishment of networked connection between actors of international system in order to examine the feasibility of achieving sustainable peace. In fact, the question is how can we examine the way of realizing the most important problematic in IR which is to achieve sustainable peace, in the context of networked analysis of the international relations? In other words, under what mechanism makes achieving sustainable peace more possible, considering the dynamics of new global system which lead to the creation of networked relations and the emergence of transnational public space called Global Civil Society? Our main argument in this article is that the formation of global civil society in the international system as a consequence of new network structure of global order leads to reduction in structural violence in the international system and provides the possibility of achieving sustainable peace through the establishment of a kind of social capital.

Establishment of Peace and avoiding violence and war has been one of the significant concerns of international relations. Several international manifests and charters have been written and international organizations and institutions established for cooperation among states. The purpose of these measures is to harmonize interests of states and settle their differences peacefully. But what has been observed till date is increasing failure of this experience. Under current circumstances, we are witnessing a kind of structural violence among states stemming from the nature of distribution of power among them and their single approach to law. The discourse of Islamic Revolution as a counter-discourse of the dominant Western discourse in international relations has different theoretical principles for regulation of economic, political and cultural relations. Among them, the Principe of justice is one of the most innovative measures on whose basis the Islamic Revolution of Iran has tried to develop new theoretical foundations. The principle of justice, as a fundamental, absolute and overall good principle has been neglected in the international manifests and attempts for peace. The question that arises here is: how the structural justice discourse of the Islamic Revolution can establish international peace and stability? Structural justice lays emphasis on the lack of monopoly of power in international system. This requires establishment of a right-based balance. As a result, a system based on structural justice, is a network system with proportionate level of state powers that justly regulates the relations among states by using evolutionary and legislative justice and the outcome will be judged by the criterion of justice. In this system violence is not the legitimized and natural outcome of international structures and law and at the same time while its expanses is reduced it becomes exceptional.

It is for years that the Middle East is suffering from domestic and foreign-induced conflicts because the region is very prone to violence, uprising and war. The ill-fated situation is chiefly due to weak ruling systems and dictatorships, border disputes among the states, tribal, ethnic and traditional fabric of communities in this region, … These have brought about wars and violence in the Middle East. Under the circumstances, the players are involved in such a way to take violence as a means of survival and for pursuing their interests. In addition to the above, the presence of Zionist regime’s expansionism have resulted in escalation of violence in the region more than ever. This paper intends to study the role of the Zionist regime in escalation of violence in the Middle East, discussed according to Galtung''''s Theory of Structural Violence. Therefore, the hypothesis suggests that the oppressor regime of Israel has misused the critical condition in the Middle East – that is prone to types of clashes and violence – to escalate violence in the region by resorting to the religious instructions and geographical conditions as well as applying direct and indirect means of violence