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

Collective conflict in local communities is always an issue that has been the focus of social researchers in our country in recent years. This occurrence poses a threat to the peace, security, and quality of life of the populace, particularly in traditional and tribal communities, where it induces tendencies toward dominance and anxiety. In recent years, it has been increasing in our country and for this reason, many researchers have investigated this phenomenon, the current research was conducted to understand the background, causes, and main factors of conflict formation in Iran.This investigation implemented the meta-synthesis methodology. The demographic of our study 34 articles were chosen in accordance with the criteria, and they were published in scientific journals and theses. We conducted an analysis of the findings of this investigation and identified 10 categories. In order to ensure the quality of our categories, we obtained the approval of an expert and calculated Cohen’s Kappa coefficient.The findings of the research indicate that the studies conducted at the level of description have primarily concentrated on the relationship between background variables and the degree of tendency to conflict. The research conducted at the level of explanation has identified social, cultural, and ecological causes as effective in generating conflict. Some research has attempted to address this phenomenon by proposing solutions such as restorative justice and trust. In the most extensively researched studies, the primary causes of collective conflicts are scarcity, environmental challenges, vertical collectivism, tribalism, and rights and property issues.Its analysis and meta-synthesis demonstrate that the primary causes and factors of collective conflicts in Iranian society have been centered on the three primary axes of tribalism and vertical collectivism, as well as the challenges of rights and property and environmental resources. The conflicts that transpired in the central and arid regions of Iran were primarily precipitated by environmental and resource constraints, while those that transpired in the west and southwest were primarily influenced by tribalism and its repercussions. In the east and south-east, conflicts have been primarily influenced by the experience of conflict, deprivation, and socio-political insecurity. In the northern areas, there have been more causes of inequality and a sense of relative deprivation.

Tribalism, the strong loyalty to one's own tribe, is a characteristic of traditional and tribal structures that still exist in some regions of Iran and can affect formal elections. This research aimed to investigate the factors related to the tendency towards tribalism in Parsabad's parliamentary elections of the Islamic Parliament of Iran. 

Methods and Data: 

This cross-sectional survey was conducted among 384 people over 18 years of age (who were eligible to participate in the elections) in Parsabad. They were selected through multi-stage cluster sampling technique. The data was collected by a questionnaire with content validity and Cronbach's alpha reliability. 

The research findings showed that legalism, the feeling of relative deprivation and the embodied dimension of cultural capital were related to tribalism in elections. 

Tribalism in the elections has led to the exclusion of people who could have provided many services at the local and national level. Key Message: A competent electoral system plays an important role in the formation of an efficient parliament and government as well as political and social stability. This aim is achieved when the mechanisms and cultural and social contexts of the elections are well-established. The election of worthy people from all tribes enables public participation in the administration of the country's affairs. Tribalism can be reduced by developing political parties.

This paper examines the role of loya Jirga as a traditional civil society. The problem addressed by this study is defined in term of mismatch between actions of Loya Jirga as a traditional civil society and civil society functions; sometimes Loya Jirga has contributed to the process of democratization and occasionally assisted authoritarian rulers in Afghanistan. The paper aims to answer the question: what conditions make Loya Jirga contribute to the process of democratization in Afghanistan? Conceptual framework model used in the research is composed of socioeconomic underdevelopment, tribalism and limitation of Loya Jirga’s democratic action. The empirical findings indicate that if the rate of economic development increases and tribalism, as an anti-democratic political culture, is weak, Loyal Jirga contributes to the democratization in Afghanistan. It means that Loya Jirga has an institutional capacity to democratize the country, however, the nature of its functions depends on its economic, social and political contexts.

The aim of the present study is to investigate the sociological barriers to the realization of citizenship rights with emphasis on tribalism in the province of West Azerbaijan. The present study mainly uses the theories of Marshall, Faulks, Parsons, Giddens, and Castells.

This descriptive study was a descriptive survey that was carried out by cluster sampling and a researcher-made questionnaire on 384 citizens of West Azarbaijan province . To test the hypotheses, Pearson correlation coefficientanalysis of variance were used. Reliability of the questionnaire based on Cronbach's alpha (0.826 citizenship enforcement weakness, 0.87 0.73 kinship, 0.72 manorialism, 0.85 undeveloped civil society), and construct validity and factor analysis technique were used for validity.

Analysis of the data of this survey showed that there is a direct and significant relationship between kinship and its dimensions (tribalism and ethnicity), the dominance of master-slave system thinking and the immaturity of civil society with citizenship enforcement weakness. The difference in scores of weakness in the implementation of citizenship rights based on the socio-economic status of respondents is significant. Weaknesses in the implementation of citizenship rights are higher among respondents in dual-city counties than in urban residents with homogeneous population.

Tribalism was the most important component of the thoughts and behavior of Arabs who had transformed themselves into Islam. In the teachings of Islam, there was no place for tribal prejudice, and the Prophet (PBUH) did not give it an opportunity to rise through his revelation and management. Tribalism re-emerged with the passing of the Prophet and gradually became a discourse and affected many issues of the Islamic community. Families are important components of tribal discourse, and Hashemites, as one of the three famous families of Quraysh, as well as the founding family of Islam, are more than others in the context of its developments and currents. The main issue of this research is the question of how did tribalism affect the virtue and identity of Hashemites after the Prophet? After a descriptive-analytical survey, it was revealed that the Prophet of Islam did not define identity and virtue separately from other Muslims, and the privileges of Ahl al-Bayt and Zil-Qoraba, which were limited to five in the time of the Prophet, were due to their records and virtues and had no connection of being Hashemite. But with tribalism overcoming after the Hashemite Prophet, they were given the opportunity to make themselves a partner in the virtues of the Prophet's household and inheritance. The caliphs' actions and their own aspirations contributed to this issue. The Hashemite gradually shared with the Ahl al-Bayt virtues and found a new identity, and, relying on this identity, claimed the most important legacy of the Prophet, i.e. the leadership.

The present study aims at reviewing the sociological factors impacting formation of peasants' collective frays (Case study; Parikhan Village). As far as the rate of fray in these villages compared with other villages is higher, the present research seeks to find an answer to this question:" what are the factors that lead to formation and enhancement of collective frays in this village?" The research is of survey (quantitative) type. Through stratified and systematic sampling, 300 households have been selected from among 800 households. The members of family who are over 18 have been selected as the statistical colony. Through using various theories: tribalism theories(Triandis, Fukuyama),social surveillance theory( traditional, modern semi-formal resulted from Perdazen theory),reputation and tribal beliefs( through using theory offered by theoreticians on the structure of tribalism and role of fanaticism and pride in it) and theories of resources rarity and real estate disputes( Dolardand Parsonez) and theories of elite competition( theory of Perdazen) the study has dealt with factors contributing to collective fray. In this way, the results of Spearman Test indicates that there is positive and significant relationship between social variables( semi-formal surveillance, formal surveillance, public surveillance and tribalism) economic variables9 disputes over land and resources rarity), cultural resources( reputation issues and tribal beliefs)on one hand , and collective fray on the other. However, there is no significant relationship between political factors within elite competition (competition between village council members and selection of elder of the village) and collective fray.

The present paper aims to study the Iranian-made movie “Aroos-e-Atash” (The Bride of Fire), using semiotic methodology at the three following levels: description (social codes), representation (technical codes) and ideology (ideological codes). The process of interconnections and interactions between these three types of codes resulted in these findings: although the movie enjoys an emancipation dimension and tries to challenge an inhumane tradition (violation of women rights), it totally ignores cultural considerations and adopts a modernist approach (populist, intellectualistic, individualistic, etc.) to review tribal traditions and customs. The film attempts to employ various signs at the three abovementioned levels to place the average urban culture in contrast with tribal culture and judge the tribe’s customs and traditions without considering tribal cultural-social attributes. Such a judgment is far from leading to understanding of cultural differences, but rather would bring about the “marginalization” of the “other”.