جستجوی مقالات مرتبط با کلیدواژه "فمینیسم" در نشریات گروه "علوم اجتماعی"

The separation of sex/gender and then not supervening gender over sex, which has been proposed in social sciences, is one of the most important social issues of scientific approaches due to the legal and cultural requirements and of course the science. To identify the way to enter the debate and judge such a duality, the first question is how to attain the methodological literature of this debate and identify this type of debate and, based on that, draw the discourse of this debate so that instead of confronting the approaches, it is possible to discuss approaches. In this way, it is possible to identify the concerns and methodological arguments of the proponents of this separation and provide a common literature to advance the discussion. Then, in another stage, it is possible to judge about this separation and then its claim that gender is not based on sex through an authentic method.

The method of this article to achieve such goals is a combination of a special kind of historical study combined with common sense reasoning. Access to measurement and comparison between scientific approaches and paradigms requires a type of scientific and intellectual studies that is a combination of a special type of historical studies along with access to public arguments; Arguments that the human mind dictates regardless of paradigms and intellectual approaches. In this article, we identified the historical and intellectual roots of the separation of the two concepts of sex and gender in the history of the formation of sociological knowledge and its concepts in the works of Emile Durkheim. In the history of classical sociology, Durkheim used the conceptual distinction of individual and social conscience throughout his works. Based on this distinction, he was able to explain the social realities, the changeable identity of social reality, and laws as the norms that protect the society, and in this way, he established the theory of mechanic and organic solidarity in the description of traditional and modern societies. Durkheim did this through the concepts of similarity differentiation and division of labor. The division of labor leads to the formation of a special type of solidarity between people, while solidarity is based on the distinction in the social consciences of people. This type of division of labor and as a result this type of solidarity leads to the formation of a new social reality along with its special rights. This historical study shows us what intellectual foundations needed for this separation were how the intellectual space was ready for the birth of this conceptualization in the 70dicades and what conditions caused the emergence of this conceptual separation; A situation that may not be directly described in the current literature on gender issues and feminist studies. Much earlier, the conceptual and intellectual process to explain the transformation of the social rights of feminist movements for the realization of women's rights in Western society had begun, but it had not yet found the scientific and conceptual basis to penetrate the stream of social science until 1972 by Oakley. The distinction between sex and gender based on the fact that gender is something that is determined by society rather than having a natural basis was explicitly established in sociology, and the way of legal struggles in an official and scientific form was provided for feminist movements and found its proper conceptual and scientific basis.But is this primary sociological background in distinguishing individual and social conscience and this determined form in distinguishing sex from gender a correct conceptual distinction?The answer to this question requires a scientific and universal tool for judging and measuring conceptualizations in social science. This tool is nothing but knowledge that is not dependent on any specific scientific theory and viewpoint, and every human being can provide an answer to it. This tool is a general argument that precedes any theory and Allameh Tabatabai stated it before presenting the theory of Etebariat.An anthropological argument as the basis of social sciences, which is taken from Allameh Tabatabai's meta-theory of Etebariat, makes it possible to make an intellectual comparison between the concepts of the common intellectual stream of social sciences with the practical wisdom of the Islamic era, and secondly, the above conceptual separation can be judged.According to this argument, two levels of human life are depicted, one is the natural physical part and the other is the mental, active, and social part. To show which of these two levels is the main level and the other is considered its subsidiary, Allameh Tabatabai raises a question when death occurs which one of these two parts is lost? Is the death due to the closure of the first part or due to the closure of the second part? The answer is clear. As a result, the main part will be the first part that makes human life possible and the second part will supervene on the first part. We called the first part Sex base and the second part Gender structure.In other words, we showed that human and social realities are supervened by the main part and the "base" in humans and proportion to it, in such a way that the gender structure cannot be considered independent of the sex base and in some way separate sex and gender. The structure of people's gender, which is made by society, is not only built based on society but this social structure is based on something called the basis of sex, which is his physical and physical nature. Therefore, the separation of the two concepts of sex and gender, which implies the idea that gender is created independently of sex and is simply created by society, cannot be correct and therefore a correct conceptualization; Because the concepts and separation between them involve contents that automatically impose themselves on human thought and society.Therefore, the use of this conceptual separation introduces contents into the intellectual and cultural literature of the society that is not compatible with common sense. Therefore, to transfer this knowledge obtained from universal reasoning, in addition to the absence of conceptual differences, this fact must also be applied in the words referring to it. Therefore, two words "sex base" and "gender structure" which express the existential relationship between the structure and the base, and the non-separation of the base from the structure were proposed for the linguistic level of this knowledge. With this definition, gender cannot be considered as something constructed by society, although in the order of survival and reproduction, it is the society that decides whether to preserve or reproduce the female or male structures or to preserve the society and the lives of the members of the society. To change this principle can also be explained by Allameh Tabatabai's Etebariat theory under "change Etebariat".

"Gender" as one of the most important dualities in social and cultural structures, has been the subject and focus of sociologists and culturologists. And, feminism as one of the branches of sociology has dealt more than any other approach with the duality of "woman" and "man" and its impact on the cultural construction of societies. Existentialist feminists argue that men's worldviews seek to impose "gender identity" on women through cultural tools that lead to imposition of stereotyped behavior and special norms on women. Persian proverbs, as effective and practical cultural tools in public domain, have been unable to reflect gender standards well. Emphasizing the existential feminism theory and with the method of qualitative description and analysis of existing and common Persian proverbs, it can be said popular culture has not only ignored the women's existence but increased or decreased their freedom, selection and choice, and applied ways and behaviors to control them. Women's responsibility and social activity has also been limited through cultural means i.e. public culture can also impose dependence and sense of belonging on women. The same way, it can regulate, monitor and control the emotional and economic dependence of women. This article attempts to evaluate and analyze the issue of "gender identity" in Persian proverbs from the point of view of existentialist feminists.

Qasim Amin was a prominent Egyptian intellectual who, through his two writings, initiatednumerous social reforms in Egypt. These reforms were subsequently replicated in otherIslamic countries. He initially expressed his personal opinions regarding the position ofwomen in society and their hijab in a manner that was sympathetic to Islam. However, heeventually began to express his own views that were not in accordance with Islam. Heregards the hijab worn by eastern women as the cause of regression in eastern countries,while the lack of hijab worn by western women is the source of progress in westerncountries. He also maintains that the hijab worn by women stimulates and intensifies thedesire of men. He was of the opinion that women are subject to four historical periods, andwhen they reach the fourth period, they have achieved complete liberation, similar tocommunism. He believed that the hijab was a form of sex slavery and that it was onlyappropriate for the women of the Prophet. He also held the belief that hijab is a consequenceof the interaction between Islamic countries and their neighboring countries. These aremerely a few of the issues that Amin addressed in his two renowned works, Tahrir al-Mur'aand al-Mur'a al-Jadidah, regarding hijab. In this article, we compare Amin’s perspectives onthe hijab with those of Morteza Motahari. Amin will be provided with appropriate responsesin accordance with Morteza Motahari’s comments. The impact of Western modernity and therole that Westerners have depicted for women is evident in Amin. Amin’s works areprimarily focused on the development of gender, with a particular emphasis on women’seducation and the notion that women's independence is a precursor to Western civilization.He considers the hijab from the perspective of Islamic jurisprudence, but ultimately reacheshis own personal opinions regarding the hijab and pursues complete freedom from it.

This article deals with the topic of Representation of the social movements of women since (1920-2016) in movies (Suffragette, The northern land , Iron javelin angels, The Rosa Parks Story ) . The women's movement is an organized movement to achieve women's rights and an ideology for the transformation of society, whose goal is the dream of eliminating all types of racial discrimination and oppression .In this article, the author examines four movies by qualitative and Charles Sanders Peirce's semiotic method and the theory of Charles Tilly’s collective action and fundamental theories of feminism wants to show that how effective movies are in representing social movements of women. Movies seem to play a significant role in representing the social movements of women in society. Research findings indicated that the meanings represented in the films have been: Negotiating the existing situation and oriented identity, having a plan and organized collective behavior, determine the goals, having ideology, obligation and commitment, opposition to violent acts, radical movement, worthiness , commitment and unity.

A woman plays a role as a foundation in the home and society, Because on the one hand, by playing the role of a wife, mother, and proper planning, she drives away the shortcomings of motherhood from life, And it replaces spiritual values, and on the other hand, it is responsible for humanizing.

In this research, a mixed method (qualitative-quantitative) has been used, So that for the qualitative part (coding and extraction of themes) the theme analysis method was used in the MAXQDA environment, And for a small part, FMEA risk management technique has been used.

The research findings have shown that 120 expressive phrases and selective texts are organized into 25 basic themes and 6 organized themes, They are classified in relation to the position of women, Among the harms that have been identified based on the western model in the society, there are 23 risks in 5 potential effects, The risk level of all of them has been reported as obvious and serious.

By identifying and extracting the guidelines of the Supreme Leader and Imam Khomeini (RA) as(Taking role models from the prominent women of Islam, paying attention to the jihad of explanation, paying attention to the rights and responsibilities of women according to their physical and mental abilities) Risks have been reduced to an acceptable level.

One of the significant passages through the way of understanding the women’s identity relations in contemporary Iran is the re-reading and interpretation of discourse conflicts in limiting and defining The sexuality and its connection with the intellectual and practical existence of women. To the extent that if neglected, it can deprive women of a less distorted knowledge of their status, their demands, and their social and political rights. Relying on historical and discourse analysis derived from the results of in-depth interviews with 8 women born in the sixties in Iran, this article depicts the dominant discourse forms around the signifiers of 'women and sexuality' and shows the hegemonic disputes over its meaning, with the focus on the elimination and integration of sexuality in historical moments. According to the result of this study, we concluded some broader types of action subjects within the discourse of resistance in post-revolutionary Iran (which we have here called the fluid discourse of feminism), whose subjectivity, based on the theoretical logic of this research, is the cumulative consequent of repressed demands by the dominant discourse. We have also shown how people react to this discourse in the context of their daily lives and manipulate and change it in how they use it.

Self-esteem is one of the prominent and key issues in the life of every human being, which can affect his life and become the main factor of his success or failure. In fact, due to its special importance in Islamic education, this issue is considered as an important and prominent goal in the realization of health in the dimension of human spirit and soul. Honor has been one of the important characteristics of great people, which shows a kind of inner strength in a person and can help him in different situations. Self-esteem can increase a person's effort to the extent that he can overcome difficult situations in life. This article is compiled with analytical and documentary method.The findings of the research show that one of the vital issues in raising a child is strengthening this inner strength; It means dignity so that he can become a strong and strong person in the future against the adversities of life. In the religion of Islam, the importance of honor, especially its strengthening during childhood and the child's ability to be educated, has been mentioned many times, which speaks volumes for the effect of this attribute on a human being. It is a fact that if a person grows and develops with dignity especially during childhood, he can overcome any situation and remain strong. For this reason, this issue has been discussed in great detail in this article.

Verse 34 of Surah Nisa is one of the challenging verses of the Holy Qur'an in the field of women. Different and contradictory readings of it have been presented by Islamic commentators, jurists and scholars, and the mention of the guardianship of men over women in it has given rise to anti-Islamic doubts or interpretations. has provided a feminist interpretation of the Qur'an. Considering the serious gap in the field of interdisciplinary research on Quran and ethics, the present research tries to answer the question "How can the concept of male guardianship over women with the moral dignity of women be solved?" Answer with analytical-critical method. In this regard, after explaining the concept of conflict between guardianship and the principle of dignity, he has tried to find the roots of the concept of conflict and has reached two important roots; The wrong idea of ​​consistency and the wrong idea of ​​dignity. By presenting the selected meaning of guardianship and redefining dignity in Islamic culture, this research has shown that basically there is no contradiction between guardianship and moral principles, and the spirit of guardianship leads to the respect of women and the balance of her position compared to men. , is based on real moral material.

The present study is a descriptive-analytical study that is based on a qualitative method based on grounded theory approach and quantitatively examines the social and spiritual roles of women in society with a based on Islamic teachings. In this research, in the qualitative part, experts and academic experts have been used to collect data. The sampling method was purposeful and using the snowball technique. In a small part of the statistical population of the present study, all women in the 11th district of Tehran, 356 people were evaluated using cluster sampling. In the quantitative section, a researcher-made multimodal questionnaire based on the findings of the qualitative section has been used to measure the variables of the foundation data model. This questionnaire has been approved by experts with the help of Delphi technique and brainstorming. The results of the research indicated that the evaluation has determined the spiritual component for the individual dimension and the social dimension including the social component. These results are important in terms of comparison and differences in the results obtained in several ways.

The current research examines contemporary feminist theories with a critical approach. In this research, critical scientific research method was used and archival method was used to collect data. Feminist theories include a wide range of theories, such as: women-centered theory, theories of difference (cultural feminism, Simone de Beauvoir theory), sociological theories of gender difference (institutional theory and interactionist theory), theories of gender inequality (liberal feminism), theories of oppression (psychoanalytic feminism, feminism radical), theories of structural oppression (socialist feminism, interference theory) and postmodern theories of feminism. Criticism of the research findings shows that feminist theories, due to being ahistorical, not considering different cultures, pessimism towards men, the same attitude towards all men, a purely materialistic attitude towards love, failure to respond to the mechanism of creating patriarchy, considering men as oppressors, Opposing the teachings of world religions and the same attitude to all religions, fanatical attack on heterosexuality, imposing homosexuality on women as a superior epistemology, promoting a new identity against the reversed identity, opposing individualism by claiming individualism, plurality and sexual freedom, and defining sexuality. For women, criticism of the institutional feminist theory, lack of attention to "unrealization", lack of attention to the difference in the body and finally the weakness of psychoanalytic feminism in examining the social arrangements of emotions are criticized. It can be stated that despite their practical and theoretical effects, feminist theories have many theoretical weaknesses that have been addressed in this research.

Most archaeologists, by the middle of the twentieth century, have been ignored half of the human groups, meaning women and the various roles they had in the evolution of human societies. Women’s movements in the 1960s and 1970s made way to an altered views of human societies evolution that focused on women’s roles. If in the beginning, the feminists had the dilemma of looking for women in the primary sources, today they could go on much beyond and challenge assumptions of universal notions such as sex, gender, and subjectivity. However, many archaeologists have distanced themselves from the feminist label, arguing that gender research covers a wider range of gender categories. In the Near East, gender research has been pursued seriously since the 1990s, albeit a clarified need for research using systematic theories and methodology. In Iranian archaeology, a handful of studies have been conducted on the subject of gender and women. In this article, the formation of research on women and gender archaeology have been recounted. Despite the wide range of approaches, no single theory or school of thought has risen to a position of preeminence, and the androcentric view still carry the mainstream research in many studies.

Feminism is a French word means to advocate for women’s rights. It was followed by feminine criticism on literary works that feminism is a modern word, which although it has a long story. Johah Harithi, a well-known Omani writer in her novel “moon women” writes about three sisters who live in the village of Awafi in the central theme. A realistic approach to women’s experiences and their problems in a small and newly modernized society of Awafi village in Oman. Authors in this research try to analyze Harithi’s view of women and describe their situation by descriptive-analytical method according to the feminist concepts used in the novel. In this study, we deal with Important issues like; suppression of love, marriage, childbirth, motherhood, aggression, divorce, patriarchy, different behavior among girls and boys from birth. In addition, by analyzing the characters of women in this novel we find that we can divide them into three categories based on their perspective: traditional, a little modern, modern.

Discourses on employment of women entail certain methods that individuals and groups stick to when talking about the need or no need, musts and must-nots about employing women in the society. This paper has picked up the theory and method of discourse analysis based on Laclau and Mouffe theory to develop a comparative study between Imam Khomeini’s views and other common discourses concerning employment of women to extract similarities and distinctions. Our statistical population is historical texts on purposely selected intellectual schools. Findings indicate that pro-women employment discourses chiefly place emphasis on self-sufficiency of women, whereas the opposing discourses invoke natural differences and argue that employment of women disrupts family order. In the midst of these two discourses, Imam Khomeini’s discourse is based on Islamic teachings, the hegemony of which in the area of employment of women, has had immense consequences in safe and calm entry of women into employment centers and at the same time, settling women’s multi-faceted roles in family and career.

Emergence of the Reform Government in 1997 which gained political power through the slogan of political development and the expansion of civil liberties and by the significant participation of women in the electoral field, on the one hand, it has again raised and pursued the socio-political issues and demands of women with greater determination and at a wider level than in the past, and on the other hand, there is room for greater participation and participation of women in community affairs and government.

The main issue in the present study is coverage of the basic features of feminism in the newspapers attributed to the reform movement, which is a practical scientific method of analyzing the content of 8 titles of the leading newspapers in the period 1996 to 2000 And using the T test And two-way analysis of variance.

The findings show that despite developments in the field of women during this period, reformist newspapers still adopt a conservative approach and continue to have a patriarchal approach, focusing less on women's fundamental issues in politics, economics, society, art and media, the family, and the family , Education, legal affairs, sports and entertainment.

The main assumption of this research is that there is a relationship between the components and goals of Qorrat Al-Ain in the framework of the Babieh movement and Western feminism. Qorrat Al -Ain's actions aimed at creating equal opportunities for men and women, realizing women's rights, and seeking to eliminate structural discrimination against them. The question is, "Were there any early elements of the Western feminist movement in her movement?" And if this movement is aligned with its foreign counterparts, what common elements can be seen in the attitude of the Iranian protesting women to the Western feminist movement? With the use of the qualitative paradigm and documentary method, we focused on Babieh movement as hypertext in the Qajar era. Our theoretical framework is based on a review of relevant and selective theories of the macro-feminist approach and Foucault's genealogy of the Plebian experience. The results show that the answer to both research questions is yes. The researcher emphasizes the approach that there is no presumption of a direct connection between the selected sample and Western feminism and the conspiracy theory approach. Also, for this researcher, this movement is like a natural phenomenon caused by the historical and social conditions of Iranian society.

AbstractAs scientific and artistic approaches and ideas became closer to each other, and raising the relationship between society and art, the image presented by various groups, especially the lower classes of society, including women, became a serious subject for research in the media. Based on the ideas of feminist theory and discourse approach, the present article describes how this image is represented in the films (ten films) of the 2000s in Iran. This article analyzes the relationship between the images created by them and the dominant political discourses in this period. According to the findings, in most films, the representation of women's lives tends to be more modern and inclined to none-patriarchal ideas, but these modern women, never find themselves in a polar state. They have the main features of both discourses at the same time. Considering the whole images, in spite of the fact that these works are influenced by the directors' attitudes and their discourse affiliations, there are reflections of the social conditions of the issue of "femininity and masculinity" in these films. It is as if there is a reflection of the conditions of the real transition of society from the traditional to the more modern stage in the films as well.

This study was conducted to study the representation of the concept of "women against women" in cinematic works. Qualitative work in the field of cultural studies that seeks to explain and analyze a particular set of conflicting actions displayed among women in Iranian cinema under the concept of "benevolent xenophobia."Even if cinematic images are not devoid of bias, they can be a slice of social reality. For this purpose, four films from the total of films screened in the 90s have been studied on a case-by-case basis and analyzed by a combined method of discourse analysis and semiotics. The findings of this study show that in a historical and social context, Iranian cinema presents a picture of xenophobia among women, which marginalizes its repressive nature and emphasizes its benevolent intentions. For this reason, the characters in the films in this situation are mainly unaware of and tolerate the reproduction of discrimination against them by their homosexuals. This representation is generally considered to be everyday and natural and is depicted in the margins of the main theme of the film. the characters in the films in this situation are mainly unaware of and tolerate the reproduction of discrimination against their homosexuals.