جستجوی مقالات مرتبط با کلیدواژه « family » در نشریات گروه « علوم سیاسی »

In order to identify and explain the basis of the social life of al-Mizan and Faizal, this research has used the comparative method, content analysis, and logical analysis, and by using documentary and library information, to answer the question of whether a person after weighing the expediency of social life has chosen the social life or the structure Has his existence led him to this life?, he answered. Al-Mizan discusses this on two levels; The principle of sociality of life and human employment and heterogeneity in social life. These two issues are actually two sources and bases for the formation of social life in Al-Mizan's view, which are located at the same length. The view of the shadows is more different in this regard. Because he has linked this issue to family and nature and considered them as the main source of social life. In family takaful, Faizalal of the opinion that the family is the first brick of the social building. The family itself is based on fixed foundations in human nature and on affection, friendship, mercy, requirements and building materials. Al-Mizan to three types of people; natural savagery, moderation in natural savagery; To some extent, he has mentioned a type of mutual employment and those who turn to social life to ensure their intellectual perfection and innate purposes, and he considers the family as one of the important and primary elements of the social group and commitment, moderation, unity, consultation, harmony. and cooperation are .

In this regard, the current research tries to investigate the position of women in the family in two Islamic and Western legal discourses, and especially the two legal systems of the Islamic Republic of Iran and the country of Canada, tries to investigate the issue of women's rights in the family institution. The main question of this article is as follows: In the two legal discourses of Iran and Canada, what position and rights does a woman have in the family? In response to this question, the main hypothesis of the article stipulates: Western legal discourse, especially in countries like Canada, with a materialistic and reductionist view, considers the position and rights of women in the family in her individuality and freedom, and it is based on the dimensions He compiles his sexuality and material; This has been formulated in the Islamic discourse based on the rights and duties of women in the sacred sphere of the family and its constructive role in human education and excellence.

A review of the literature and research conducted in the field of comparative analysis of legal systems and discourses clearly shows that less research in this field has investigated women's rights in the two legal systems of Iran and Canada. Meanwhile, only one article has been compiled in this field, and most of the works are about women's rights in the family in Islam, Iran, or other countries such as France, England, and America. From this point of view, this article has innovation and tries to provide the ground for further research in this field. In the following, we try to examine the most important and closest articles in terms of content and topic.Maruti et al. (2019) in the article "Comparative study of women's legal system discourses in Iran and Sweden" discussed the issue of abortion and women's rights in this matter; The author has concluded that the prevalence and prosperity of women's absolute freedom in countries like Sweden is due to the prevalence of "freedom of choice" theories, which emphasize the absolute freedom of the "body" with a philosophical view of the world, and against the discourse Divine laws in the legal system of a country like Iran arise from the duality of right/duty, which is the continuation of the divine view of human existence, therefore, absolute and unbridled freedom cannot be believed.Zainaldini and Razavi (2019) in the article "Investigating the requirements for the entry of the property sharing system into the structure of the family financial system in the laws of Iran with a view to the laws of the province of Quebec/Canada" talked about two models of financial order in the two legal discourses of Iran and Canada and has concluded that the legal system of the Quebec state of Canada, believing in the equality of rights and responsibilities of couples in the family; The financial system presents the property sharing of spouses as a legal financial regime for the family, in which men and women share each other's income in the family; But in Iran's legal system, following the model provided by Imami jurisprudence, couples have chosen "financial independence".In the article "Comparative study of female alimony in the laws of Iran, England and America" ​​(2013) Tashet and Hejbari discussed the issue of the right to alimony from the economic rights of women in the family. In this article, the authors have concluded that "in the legal laws of the Islamic Republic of Iran, alimony is the responsibility of the man, and in the common legal system, it is the responsibility of the husband and wife, and in the comparison between these two models of Iranian law, with regard to the duties that are customary for couples It is defined in the family as being closer to justice. Also, the receipt of alimony by a woman depends on fulfilling her duty towards her husband (obedience), while in common law, the financial need of the spouses is a condition for the obligation of alimony, and apparently as soon as the marriage contract is concluded or without the marriage contract and cohabitation for a period of time. Special payment becomes obligatory.Abbasi and Ramezani (1400) in the article "Women's non-financial rights in Iran's legal system and its compatibility with international documents" have made women's non-financial rights the principle and concluded: Women's non-financial rights in international documents and in the legal system Iran has been formulated under the shadow of cultural and ideological considerations and political-social developments, and these rights have always been formulated under the dominance and structure of the male approach, and it has not been able to realize women's rights in the non-financial dimension.Johnson (2017) in the article "Family Matters: Gender Justice and Success of Litigation in Canada's Supreme Courts" tries to examine the issue of gender justice in the family and family litigation in Canada and has concluded that in the courts Supreme Court of Canada, female judges pay more attention to women's rights than male judges and have caused many successes in family disputes for women and have been able to establish more gender justice in the realization of women's rights.

This article has been compiled using the descriptive-analytical method and has collected its data and information through documentary and library methods.
4. ConclusionIn this article, an attempt was made to examine the status and rights of women in the two legal systems of the Islamic Republic of Iran and Canada with a comparative perspective. In this regard, the main question of the article was as follows: In the two legal discourses of Iran and Canada, what position and rights does a woman have in the family? In order to answer this question and based on the research done in this article, it should be said that the two Islamic and Western legal discourses regarding women's rights have basic differences. A woman has great dignity in the Islamic discourse because of the expectations and duties that are expected from her in the form of building a family. The subsequent legal system of the Islamic Republic of Iran, which is based on Imamiyyah jurisprudence and Islamic teachings, has taken a family-oriented approach and by adopting the discourse of legal propriety for women in the family. These rights are all in line with the role of women as the main pillar of the family. On the other hand, the Canadian legal system, influenced by the doctrines of individualism, libertarianism, materialism, and feminism, has tried to regulate the rights and position of women in the family like men by adopting a subordinate and analogical approach. From this point of view, women's economic and non-economic rights have been drawn and compiled in a completely equal way without any difference in the roles and responsibilities of men and women within the framework of the family. In this system, the family is the product of a completely biological choice that can be started and ended at any time by the will of one or both couples; Regarding the economic rights in Iran's legal system, the man is responsible for securing and realizing the economic rights of the woman, and for this purpose, he imposes various models (dowry, alimony, etc.) Building and managing the family should be provided by the woman. It is for this reason that the financial system of the family in Iran's legal system is based on the system of financial independence; But in the Canadian legal system, this financial system is based on the sharing of property and assets by men and women; because each of them is equally responsible for the economic provision of the family; And according to this common procedure, they can choose multiple models of the family financial system. Regarding women's non-economic rights, it should be said that the legal system in Iran has tried to protect women's rights and legitimate and legal freedoms against men. For this purpose, it has considered ten rights in its civil and family laws for women to guarantee their rights. Also, these rights guarantee a woman's active role in performing the tasks expected of her in the family; This means that the duality of right/obligation has been seen by the legal and the legislator; In this way, if rights are considered for the woman in the family, it is for the purpose of doing the tasks that have been asked of her; And this duality has been based on the natural need of man to form a family and the active role of men and women for the promotion and excellence of this social institution. However, the non-economic rights of women in Canada, which are formulated at the core of the unwritten system of common law and based on subject requirements in the courts, are set with emphasis on femininity and gender justice to guarantee the preservation of individuality and freedom of women in the field. His numerous personal and public. Therefore, in this system, due to the emphasis on the individuality and freedom of the woman in regulating her rights and status, the concept of family does not have its Eastern and Islamic meaning and is merely an interpersonal contract that was formed during a historical process in the society and is changing day by day. The benefit of feminist demands goes to the sidelines and takes a nuclear form. In the following table, we can discuss the most important differences between these two legal discourses.

Choosing a name is the first social experience of a human baby, which is done in the institution of the family and based on the set of social and cultural values. So, the current research, which can reflect the cultural atmosphere of Ardabil society, has been studied by a survey method among a sample of 384 people. The analysis of the names based on linguistic origin and identity trend showed that most of the names have Persian roots and are neutral in terms of identity. Families have spent considerable time choosing names and this choice is mostly based on the agreement of the parents. The choice of baby names is highly dependent on gender and to some factors such as cultural capital, watching TV and, to a lesser extent, on parents' education. The fading of differences in different social contexts in the space of name selection and the existence of a kind of convergence in the selection of gender-centered neutral names in a nuclear family structure implies that the cultural atmosphere of the society has been transformed and complicated in order to reduce the effectiveness of the previous determining variables

The purpose of this study is to "identify the factors affecting the preservation and consolidation of the family institution" and to answer the question, what factors are basically effective in the preservation and consolidation of the Islamic-Iranian family? It has been done by using the exploratory research method of "foundation data" based on the "semi-structured interview" tool. Two strategies were used to select the sample in this research; In this way, first by using the purposeful sampling method, those experts who, according to the researcher, are experts in the field of research, were identified and interviewed and asked for opinions; Then, using the snowball sampling method, these people were asked to introduce other people who are familiar with the research topic; In the same way, other sample units were identified and selected. In total, there were 20 people in the sample size of the research, which had theoretical saturation and theoretical adequacy. The findings of this study have shown the effectiveness of "causal", "contextual" and "intervening" factors in this regard, which include factors with cultural, psychological and behavioral dimensions, as well as factors within and outside the family environment of a social and economic nature; So that "cultural", "behavioral" and "psychological" factors (including: change in the attitude towards family and marriage, change in the norms of family formation, moral virtues of couples, nature and quality of communication between couples) among the causal factors; Internal factors such as "man and woman's duties in the family" and "common points between couples" (including: common duties of husband and wife towards each other, man's duties towards his wife, woman's duties towards his wife, matching of couples, etc.) among contextual factors and finally factors of an extra-institutional nature such as "diversity and conflict of socialization factors" and "economic factors" (including: deep cultural changes, mediaization of society and the economic status of the family) among the intervening factors effective in maintaining and Consolidation of the Islamic-Iranian family has been identified and it is necessary to include them in the cultural policies related to the institution of the family.

The current research was conducted with the aim of identifying the components of the Iranian-Islamic lifestyle of the families of Payor employees of the armed forces based on the sixth recommendation of the statement of the second step of the Islamic Revolution. The main question of the article "What are the components of Iranian-Islamic lifestyle of armed forces families?" is. The type of applied research is descriptive research method and mixed research approach (quantitative-qualitative). The statistical population includes 480 experts and experts familiar with the field of Iranian-Islamic lifestyle, with at least a bachelor's degree with at least 15 years of service experience, living in organizational units whose size is known based on Cochran's formula, the sample size is 214 people. Estimated. The method of collecting information is in the form of library (statements of the Supreme Leader and valid documents) and field.After the mixed analysis of the data, the results show the fact that from the audience's point of view, the most important component of the Iranian-Islamic lifestyle of the families of the employees of the Army of the Islamic Republic of Iran, based on the statement of the second step of the Islamic Revolution, among the components presented in the social dimension, are two components - adherence to Family and the component of respecting public rights in the first and second ranks and in the individual dimension two components of honesty and integrity and the component of giving importance to health were ranked third and fourth, respectively.

The victory of the revolution led to the emergence and redefinition of religious values and concepts, and the intensity of its impact on the cultural aspects and the value developments of the concept of policy-making was more and more influenced by the value and ideological aspects. In the Islamic Republic of Iran, due to the nature of the Islamic revolution, which is mainly cultural, cultural policies have been formed within the framework of Islamic laws, Shari'a and the constitution. Cultural policymaking is a manifestation of the government's political power, which, if institutionalized, can be considered an important indicator in political development.Since the beginning of history, the family has been the main social institution, the foundation of societies and the origin of cultures, civilizations and the history of human. The family has a high position in the system of the Islamic Republic and the official policies of the country. The Islamic Republic of Iran looks at the family as a means of honoring and respecting the human position. Paying attention to the many functions of the family has caused the family to be recognized as one of the most basic social pillars, and this issue has also caused the constitution to pay attention to this important issue in its tenth principle and stipulates: "Since the single family It is the foundation of Islamic society, all related laws and regulations and planning should be aimed at facilitating the formation of a family, protecting its sanctity and establishing family relationships based on Islamic law and ethics.The main question of the current research is as below:what effect did parallel institutions in the field of culture have on the realization of cultural policies in the field of family in the Islamic Republic of Iran? The hypothesis of this research is based on the fact which parallel work of cultural institutions in the field of family has led to the ineffectiveness of the actions of these institutions and caused the cultural policies of the Islamic Republic to be not very successful in this field and the problems related to the issue of the family in the last three decades are currently is an increase.The method of collecting the necessary data to conduct such a research has been the "documentary method", in the framework of which a collection of experiences related to the forty-year "controversies" over the "process of exercising power" in the Islamic Republic of Iran, focusing on the cultural policies of the family area, is recognized and collected. has been These experiences are presented directly or indirectly in the form of a series of books, articles, reports, notes and interviews. This research was conducted in the "interpretative" paradigm and in the "qualitative method". The method of data analysis in this research is done using correlation. This type of research seeks to know the existence of a relationship between variables. It is not necessarily a cause and effect relationship. In this research, the positive and negative correlation between the two variables of cultural institutions and the exercise of power in the political development of the Islamic Republic of Iran is studied.This article does not have a theoretical framework and instead a conceptual framework has been used. This research has tried to use the method of solidarity and institutionalism approach to the concept of political development and with regard to the correlation between parallel cultural institutions and the cultural policies of the family in the Islamic Republic of Iran, the degree of success in exercising government power and its impact on political development in this system. Review. In this article, the theoretical model of "Papitz" "Political Power Exercise Index" has been specifically considered in explaining the challenges of more institutionalization of power and political development in Iran, which is a proposal to understand and make the whole meaningful in the transformation of the exercise of institutionalized political power, formalization. Or, as Papitz says, it is the formalization of the exercise of power.Public policymaking is the manifestation of the will of the government in the field of action. Policy-making in the field of culture is considered one of the most important areas of exercising political power and an indicator of political development. And considering that culture is one of the main components of sustainable development; Policy-making, in which the ability to implement these policies in order to achieve the defined goals, plays an important role in the success of public policies of governments. Culture is one of the most important areas of policymaking, because culture is one of the main components of sustainable development. The studies conducted on the success rate of cultural policies announced in the field of the family during the last two decades clearly show that the implementation of these policies is facing serious challenges and The result of the evaluation of process of family evolution is far from the desired path in these policies. Examining the indicators extracted from the aforementioned policies and evaluating them in Iranian society can draw a better perspective of the degree of realization of the goals of this cultural policy.The conflict between the roles of different cultural institutions in the government and outside it is one of the most important disputes that have been discussed since the first days of the victory of the Islamic Revolution until today. The performance of institutions outside the executive branch has led to the weakness and fragmentation of the country's executive branch due to the overlap of their duties with other institutions of the country, and sometimes it has been accompanied by direct and indirect protests from political and executive authorities. The connection of these institutions with the ideals of the Islamic Revolution has sometimes led them to functions outside of the legal and executive procedures of the country and has become the basis for the dissatisfaction of the executive bodies with the performance of these institutions. At the same time, the executive power of some of these institutions is sometimes wider than the power of the government and outside the supervision of the monitoring devices and elected institutions such as the Islamic Council, which is in conflict with the democratic exercise of political power as an important indicator of political development. In addition to role conflicts, the emergence of "parallel roles" among cultural institutions is one of the main executive problems of the country. The functioning of parallel institutions, the multiplicity of cultural institutions and the overlapping of their duties have often led to conflicts and differences between these institutions, and this has increased the cost of running the country and reduced the accountability of various institutions regarding their functioning, which can be summarized in a final summary. He acknowledged that the result of such a process, in the terms of conceptual framework as well as analytical models of the current article, is considered to reduce and weakness of political development. Many cultural institutions have been established in the country during the years after the revolution, and in some cases parallel work can be seen in the duties of these institutions. This parallelism is due to the lack of attention to the country's general policies and vision, the imprecise explanation of the duties of cultural institutions, the frequent replacement of officials, and the creation of institutions based on fleeting needs.Examining the state of implementation of cultural policies in the field of the family, which has been considered in this research as a special indicator for measuring the success rate of cultural institutions in the Islamic Republic, shows well that according to the cultural state of the country during the last three decades in the field of  family such as the decline of the sanctity of the family institution, facilitating divorce and reducing the desire for marriage, the spread of new patterns of choosing a spouse, reducing the generality of marriage and increasing the age of marriage, increasing sexual relations outside of marriage and reducing the desire to have children and making family; It has shown the low efficiency of cultural institutions in this area.

The authentic culture of the Caucasus can be found in the handicrafts of this region, which is tied to the culture of Iran and shows the creativity, thought and taste of the people of this land. The diversity of climate, weather and culture was well reflected in the variety of handicrafts of the people of the Caucasus during the period of Tsarist Russia, which had a great impact on the family economy.With the occupation of the Caucasus in the territory of the Tsarist Russian Empire, the government's economic policies in the Caucasus, during the period of establishing the sovereignty were accompanied by many problems to determine the relationship of the South Caucasus with the governing body. Different points of view would fail and as a result, neither the central government nor the local government could pursue a coherent policy. Despite this, the Caucasus never found a better place than a reliable raw material depot for Central Russian industries.The first half of the 19th century until the peasant reforms in 1861 AD, handicrafts in the Caucasus in order to strengthen the regional economy, social welfare and restore the relationship between the people and the government, in line with the general policies of the government, found an opportunity for prosperity and active participation in domestic and international markets such as Nizhny Novgorod; To the extent that they do not dominate the sale of Russian products in the region and serve the central Russian industries to supply their raw materials, so that perhaps by changing their customs and traditions, they can become closer to the Russian culture. Handicrafts played a great role in the region's self-sufficiency, depending on the geographical conditions of the region to respond to the needs and solve them or provide welfare.With the peasant reforms of 1861, the economic conditions in the Caucasus underwent many changes and colonial policies became more apparent than before. The Caucasus became a largest warehouse of raw materials and a larger sales market for Central Russian industries. Handicrafts became the target of this policy and Caucasian family management gradually changed. At the end of the 19th century, the number of artisans decreased sharply, but instead, the prosperity of some crafts increased and because these industries had great economic values ​​for the benefit of the government, the government took steps to develop these industries.The South and North Caucasus had completely different conditions in terms of agriculture. Because the share of fertile agricultural land in the North Caucasus was more, agriculture flourished in this region and handicrafts were produced to the extent of their needs, but a large part of the land in the South Caucasus was made up of pastures, which had good conditions for ranching. For this reason, a lot of wool, silk and leather were produced in this region, and due to the lack of suitable land for agriculture and on the other hand, to fill leisure time in the cold season, handicrafts flourished. Research question: The main goal of this research is to answer the question of what role handicrafts played in the Caucasian family economy in the last century of Tsarist Russia.Research Hypothesis: Our hypothesis in this historical research is based on the fact that according to the agricultural and rural structure, climate diversity, available raw materials and socio-political conditions in the Caucasus under the Russian occupation, handicrafts by expanding the spirit of participation of family members and raising the level of employment and increasing per capita income bears a significant part of the economic burden. The current fundamental research is based on qualitative method of content analysis, the tool is historical data which is analyzed with a descriptive-analytical approach. Although the tsarist Russian government could not have a coherent policy regarding the role of the Caucasus in the imperial policy, it turned the Caucasus into a reliable source of raw materials for Central Russian industries. From the point of view of the government, the development of handicrafts in the Caucasus was justified to some extent so that they would not dominate the sale of Russian products in the region and serve the industries of Central Russia. Despite this, the role of handicrafts in the family economy in the Caucasus was large, and it was a function of geographical conditions, people's lifestyle, access to primary resources, culture and politics, and according to geographical and cultural conditions, it had a lot of diversity and most people were engaged in several fields. In addition, handicrafts provided the opportunity for the participation of all family members in strengthening the family economy, and each family member at any age worked in a part of handicrafts depending on his abilities. People's employment during the cold season, when communication routes between villages and cities were closed, provided a very good opportunity to strengthen the Caucasian family's economy, which in addition to entertainment, also brought income. With the industrial development in the region, in the late 19th century and early 20th century, some handicrafts flourished in this region and became the main occupation of the people in the South Caucasus. The share of handicrafts in the family economy of the South Caucasus was higher than that of the North Caucasus, and it covered nearly one third of the living expenses of the families of the South Caucasus, which contributed more to their expenses in the conditions of war, unrest and drought.

Certain and accepted patterns prevailed in the political and cultural life system of Muslims in the pre-modern era, which generally underwent changes with the arrival of the new era in the 19th century and the active action of the colonists. Central Asia was part of the extensive Islamic lands that experienced such a process. Parts of this vast geography were annexed to Russia with the dissolution of a part of the political structure and the formation of the General Governorate of Turkestan and two other political units of the Emirate of Bukhara and Khanate of Khiva were also preserved in the form of protectorate powers. In more than half a century of Russian presence, they implemented the policy of Russification in order to make changes in various political, social, cultural and even political geography fields and finally adapt the region to the empire.Research Question: The ambiguity that forms in the mind during the study of the historical documents of this period is that, unlike many social and cultural contexts in Central Asia, family status and women's lives experienced little change and very little experience of modern change under Tsarist Russia.The above ambiguity becomes more important when we know that in the general process of the entry of the Muslim word into the modern world order and the entry of colonial countries into them, in general, there have been changes in the social and political actions of women and the passivity of women in Central Asia or the lack of change in their lives is not compatible with the current trend in other Islamic lands, including Iran and Egypt. Based on this duality (incidence of changes in most fields and lack of change in women's lives) , the question of this article is designed in such a way that why the life of women in Central Asia and family-state relations do not change much during the presence of Tsarist Russia in the region?Research Hypothesis: We believe that the lack of change in women's lives in Central Asia is because the Tsarist Empire, as an Eastern power, has recently been influenced by the flow of Western modernity, as well as the continuation of cultural traditionalism in its society, so in the field of women, it has behaved differently compared to Europe.

What seemed necessary in the rest of the article to find the answer to this problem was to provide a definition of the concept of change, that is, what do we mean when we talk about the occurrence of change or its non-occurrence? Using the theory of Guy Rocher 's social change, we found this indicator that to examine a particular community, when a behavior has clearly changed over time, we can talk about change and this difference has continued and effects on the construction or tasks of the social organization and changing its flow. According to this definition of change, the current article (with a qualitative method and a descriptive-analytical approach and data collection from historical documents) while describing the two currents of conservative and Russian radicalism and their attitude towards women, deals with the evolution in this field.

Our research findings show that unlike many political and social fields, the definition of the world of women in Russia shows many similarities and commonalities with the social life of Muslim women in Central Asia, and it can be clearly seen in many surviving works from this period of Russian history. Despite all the ups and downs in this approach and despite reaching the peak of power and adopting modernist policies by some tsars (such as Peter the Great and Catherine), in general, this traditional view was preserved to a large extent, so that such an approach is fully reflected in literary works that are the manifestation of social life. In the 19th century, right at the time of advancement and the peak of domination over Central Asia, although this traditional view was slightly broken by the Western trend and changes occurred in Russia in the field of women's lives, the duality of traditionalists and modernists and their ideological competition has still kept its shadow on this issue. Therefore, we are witnessing the lack of alignment in policy making in women's life and the ineffectual pressures of Russian Westerners in Central Asia.The result of this was that during half a century of the presence of Tsarist Russia in Central Asia, the Tsarist authorities could not implement a coherent and unified policy to change the living environment of women and the family state.

By returning to the theory of "Guy Roche" we conclude that the definition he had as a social scientist of social change and the indicators he expressed for a change, cannot be found in the context of Russia's colonial practice of women in Central Asia. The answer we got at the end of the research can be summarized as follows: " The predominance of the traditional discourse in Russia about women and the divergence of the two currents of Westernism and the Slavophilic attitude towards women have caused inconsistency in the policy of Russians in this field.  Therefore, unlike other fields, there have been no lasting and extensive changes in this field.

One of the most dangerous social harms that human society has suffered from since its inception is violence, and among these, violence in the family is the most dangerous and costly type of violence. Violence in the family, like any other social phenomenon, is caused by factors that must be identified in order to combat it. Therefore, the present research in order to understand the factors of violence in the family in order to prepare the ground for combating it, the individual and social factors of this type of violence with the benefit of Quranic verses, interpretive narrations, comments of commentators and combining the results Field research has explained by descriptive analytical method. The results of the research show that factors such as jealousy between children or couples, suspicion between couples, couples not knowing each other or parents not knowing their children, discrimination between children, especially between half brothers and sisters, poverty and public culture play an effective role in the occurrence of violence in the family. It should be said that the discussion of the causes of violence is an important and fundamental matter, if not to say that its importance in fighting violence is more than the discussion of ways to prevent violence, it is not less than that. But getting into solutions requires a separate space and this research does not have the capacity to discuss factors and solutions together. Therefore, we leave the study of solutions to another opportunity.

The main goal of this study is to investigate the impact of embodied cultural capital (internalized values) and the return to traditional and modern types of family among young people. Finding out the answer to this question, whether the cultural capital in its physical and institutional dimensions causes the tendency to a traditional or a modern family? Shahr Khoram-Abadik society is transitioning from a traditional, tribal and tribal situation to a modern and modern one. RishehCommon ethnicities manifest the feeling of national identity in this city. The cultural waves that are presented to the people of the province through satellite television programs and internet communications are effective in changing their attitudes and people's easy and quick access to internet communications and mostly in the existing virtual space. It is affected by the incompatible part of the western way of life and the Iranian life has given different dimensions to this change of attitude. With the spread of objective and virtual social communication and the expansion and development of communication tools, a tendency to modernize in the western way was formed in some members of the society, especially the young generation, which led to the two ways of social life based on official norms and the way of life based on informal norms or the western style.Quantitative, purposeful, applied methods have been used to analyze the nature of the data, and post-event methods have been used to collect the data.

The issue of political socialization of women has been one of the most important concerns of the intellectual, cultural, social and political circles of the Third World in recent decades. Although this phenomenon is one of the achievements of modern culture and Western civilization, but today it has become a global concern that does not belong to other Western societies and the reason for this is its globalization and expansion. The present study was an attempt to answer the main question: to what extent is the extent to which political sociability is realized among educated women in Tehran? And what factors are considered as variables affecting it as an independent variable. For this purpose, to measure political sociability, according to studies and backgrounds conducted abroad and at home, he has used the three main indicators of political awareness, political attitude and political participation, and the sum of these three indicators makes our dependent variable. The research method of this research is survey, which has surveyed 384 educated women in Tehran using the Cochran's formula as a sample population, using a questionnaire. The reliability of the research questions was confirmed by Cronbach's alpha with an average value of 0.819. The results of the study confirm the relationship between the level of political socialization with the maps of family, friends and peers, religiosity, marital status, education and age of respondents.

The aim of this study was to investigate families located at different stages of the family life cycle. In this research, a qualitative approach and contextual method have been used. The statistical population is couples living in Karaj that 80 people were selected by purposive sampling method, so 20 people were assigned to each period of life cycle. (Except for the empty nest stage). Qualitative data were collected through library studies and semi-structured interviews. In this section, data were analyzed in three stages of open, axial and selective coding, which led to the identification of 20 indicators and 5 components. The results showed that the family life cycle has different stages that despite the common features that the stages have with each other; Each stage has special characteristics that can represent that stage of the family life cycle. In general, it can be said that the worries of life in the early stages of life are knowing the spouse and reaching a common point of view. As children reach adulthood, economic concerns such as education and marriage costs become a priority, and ultimately in old age, parental health is their top priority at every stage of the life cycle, so that the family can continue to function and reorganize in the role and Requires rules. Among these factors such as women's employment, life satisfaction, marital satisfaction are very important in the life cycle.

Determining the dowry for women's health in marriage is a confirmation in Islam and God Almighty has emphasized to pay it. Although it is emphasized in Islam that the acceptance of dowry is low and its abhorrence is high, but in recent years its amount has increased a lot and this has created problems in the society, for which it seems that the quorum has been determined. It can pave the way. In Islamic jurisprudence, there are two theories about dowry: The first view, which is the well-known opinion of the four general jurists, is that the dowry is not installable, but it depends on the consent of the parties, that the civil law also follows the popular view of the Qur'an and medicine. is. Although the acceptance of this theory in its own time and place did not challenge the dynamic laws and jurisprudence of Shiites, but now the society is waiting for the intervention of the sharia in this category. Despite the fact that in Islam, the acceptance of dowry is low and its abhorrence is emphasized, in recent years, the amount of dowry has increased a lot, and this has created problems for men. One of the problems with the family institution is the dispute over the amount of dowry of the wife, how to pay and increase or decrease it. An increase in the dowry after marriage and sometimes a decrease after the practical beginning of cohabitation.

The family is the most influential educational unit in societies. The most important factor in the stability or collapse of the family is how the emotional relationship between family members, and failure to do so can lead to divorce. Research shows that the negative consequences of life after divorce can lead to psychological problems for divorced people. Research shows that the negative consequences of life after divorce can cause psychological problems and moral problems for divorced people. The purpose of this study is to combine two quantitative and qualitative methods to understand the views and experiences of divorced women based on designing an educational model It is based on the treatment of act. The statistical population of the study included divorced women referring to counseling centers in Kerman. The method of qualitative data analysis was based on triple coding and quantitative data analysis for descriptive and inferential results was a structural equation model. Sequential Cresol-Planocark combined research method is the basis of the present study. Findings showed that divorced women suffer from many psychological and moral problems after separation, which were significantly reduced by using active treatment techniques. The results of the present study showed that act therapy with cognitive reconstruction creates a relationship between words and thoughts and feelings that teaches clients to recognize their cognitive errors in any challenge and to be able to move towards moral values ​​by accepting their feelings.

Family in Iranian society, as the most important social unit, has an unbreakable link with cultural security and the continuity of desirable characteristics of Iranian-Islamic identity. This function has undergone changes in recent years, so that it seems that in the coming years, the undisputed role of Family in strengthening the cultural security of the society will be challenged. The question of this article is what factors have challenged the functional relationships of the family and cultural security and reduced the influence of the family institution on strengthening the cultural security in the society. In response to this question, the present article deals with the functional relationship of Family on the category of cultural security and examines the challenges in this regard. Manifestations of new and different lifestyles from the traditional framework, the capacity of social networks in giving identity and the contradiction of socialization in the family with formal socialization patterns are among the most important challenges in weakening the functional relationships of Family and cultural security.

Insight is one of the worthy and praiseworthy attributes that a Muslim should have in his personal and social life. In political and social struggles and activities and stances, the position of insight becomes clearer. Without insight, worship, struggles and human wars do not have the desired result and sometimes, after years of worship and austerity or fighting the enemy, the blind man is on the wrong path and against the truth, as in the history of examples There is a lot of Iranian society that is the target of the enmities of the great devils and one of the examples of their enmity is the destruction of the family system. Therefore, an important necessity requires that our women have the necessary knowledge and insight in the fight against these enemies. The purpose of this study is to identify the verses of the Holy Quran in relation to women, family and marriage, the study of which is one of the main intellectual foundations of man. And the worldview follows him. The result of careful study of these verses by the women's community is to gain religious insight and its effect on maintaining the family and society. The method of the present study was to extract and classify Quranic verses in three general topics: women, family and marriage. Subject matter in more detail The choice of central categories in the three general subjects was based on three sources of interpretive guidance, social concepts in the Holy Qur'an and social ideas.

The functions of the media in lifestyle are clear and the impact of media on values and behaviors has been the subject of communication research. Lifestyle and media consumption interact, that is, although media consumption is influenced by lifestyle, but as an independent variable it can affect the dimensions of lifestyle. The purpose of this study was to investigate the role of media consumption patterns and lifestyle of Iranian families with emphasis on Tehran citizens. The research method is a combination (descriptive / descriptive) and applied in terms of purpose. In order to study the subject of this research, using the theories of lifestyle and media consumption, a basic model of research has been obtained. Got it. According to the results obtained from the structural equation model, it can be stated that the fit characteristics in this study fit the factor structure and theoretical basis of the research and indicate that the questions are in line with the theoretical structures of the research. All assumptions were confirmed by the t-test for the variables and indicated that all variables had an effect on the dependent variables. The highest impacts on lifestyle are related to media literacy, media access and cultural consumption

One of the essential components in the issuance of social judgments is the element of expediency, so that if the expediency and changes of society are changed by considering internal and external characteristics or conditions and restrictions; Its provisions also change forcibly. The issue of limiting and developing the jurisprudential rules of temporary marriage due to social necessity and expediency is one of the examples that can be considered in this area, because this type of marriage can reduce sexual insecurity and play an important role in reducing social harm. On the other hand, it may weaken and disintegrate the foundation of the family. In general we can say; Temporary marriage, provided it is not abused, can meet some of the social needs and reduce sexual insecurity, illicit relationships and social harms, including prostitution, but in situations where this marriage harms the permanent marriage and the foundation of the family, or in the interest of society. If not, it is necessary to restrict and draft laws and regulations in accordance with these conditions.

information aristocracy is considered as a fundamental and basic need for sustainable security

this research is applied in terms of purpose, practical and in terms of nature, descriptive - analytic which was conducted in survey method. the study population consisted of تهرانی families of 100 people, selected based on the method of class and using the cochran formula. the data were collected based on a questionnaire and a five - point Likert scale questionnaire whose validity was done in the formal way and its reliability was obtained by cronbach's alpha coefficient 96. the research data were analyzed using friedman test using spss software. the

the research indicates that in external environment, opportunities and threats are equal priority and strengths are almost double the weaknesses in the internal environment, according to experts in this study, the elements of public culture are more valuable than other elements of virtual space and aristocracy.

the results of this study show that public culture, increasing the interaction of people and intelligence organizations, training and training of expert and empowering forces, cooperation with police, modern equipment, science and knowledge of computer science has been influenced by cyber - detectives on intelligence lords in cyberspace and family security.