جستجوی مقالات مرتبط با کلیدواژه « زوجین » در نشریات گروه « علوم اجتماعی »

The family as the most significant and fundamental social institution exerts direct and profound influences on other societal institutions. It assumes distinct roles and functions and addresses a range of human needs. Central to family life and functioning are the relationships among family members. Communication serves as the foundation through which families define themselves and members acquire the skills to navigate shared meanings (Miller, 2017). Consequently, communication and interactions between family members emerge as crucial characteristics within any family unit. When communication is positive and effective, it ensures the overall well-being of the family and, in turn, contributes to the health of society as a whole. Effective communication skills encompass both verbal and nonverbal elements with effective verbal and conversational skills occupying a significant role in marital communication. Furthermore, communication within the family, like any other form of dialogue, is influenced by cultural and social contexts. Dialogue, in fact, not only stems from an individual's background and social network, but also shapes the formation of future relationships and interactions. As per Michel's definition, a social network comprises unique connections among a specific group of individuals. These connections collectively provide insights into the social behavior exhibited by the individuals involved (Mitchel, 1999). Therefore, recognizing the pivotal role played by tradition, culture, and social backgrounds in fostering interactions and dialogues between couples, this research aimed to comprehend the process of dialogue formation within the context of couples' social relations.

This research aimed to elucidate the process of dialogue formation within the context of social relations. An interpretive paradigm and qualitative methodology were employed. Specifically, a grounded theory approach utilizing Strauss and Corbin's objectivist perspective was adopted as the primary methodological framework. The sample selection followed a purposive and theoretical sampling technique with the goal of achieving data saturation. A total of 31 couples from normal families in Yazd were chosen as participants. In-depth interviews served as the primary method of data collection. With participants' consent, the interviews were recorded and each session lasted between 70 and 180 minutes. The data analysis utilized the theoretical coding method, which facilitated the development of the grounded theory. All recorded interviews were transcribed into text and the analysis process occurred concurrently with data collection. Following Strauss and Corbin’s method, line-by-line analysis was conducted for open-coding, leading to the development of concepts and categories and construction of the grounded theory's foundation. Ultimately, a research paradigm model was formulated. To ensure the validity of the findings, measures, such as prolonged engagement, peer review, negative case analysis, member checking, and detailed description were employed.

This study aimed to elucidate the role of the social network in shaping and influencing dialogue within Yazdi families. The collected data were subjected to open, axial, and selective coding, resulting in the identification of 22 main categories and 63 secondary categories. These categories collectively contributed to the core category of "dialogue emerging from the social network". The research presented a paradigm model and theoretical framework based on these findings.The overall analysis of the results demonstrated that dialogue was a product of the social relationships that the couples had experienced across various domains, spanning from the past to the present. The sociocultural context, particularly within the family, held the greatest influence on the individuals by establishing either a democratic or authoritarian environment. Additionally, friendship groups, educational and occupational systems, and the living environment all played significant roles in shaping interactions and dialogue within the family.When confronted with the impact of this social network, the individuals tended to react in two distinct ways. Some individuals accepted these influences without critical evaluation, implementing them within their family dynamics. However, this approach often led to dissatisfaction within the contemporary family structure due to the changing dynamics of today's society. On the other hand, certain individuals equipped with an awareness of various factors, social changes, and established principles for building relationships engaged in a thoughtful reconsideration of the effects of their past experiences within the family and different social environments. These individuals actively strived to enhance interactions within their current family and effectively managed their familial relationships.

These days, virtual social networks, as a means of communication that can play positive and effective aspects in cultural development and human relations, is a threat to many families due to mismanagement and extreme and reasonless use by users. Today, virtual social networks play a role as one of the most important factor in many divorces, disorders and infidelities in couples' relationships. The present study is a qualitative study that was conducted by grounded theory method. The approach used in this research was the method of Strauss and Corbin (2000). The statistical population of this study is 21 people referred to the counseling center and specialists of the centers selected by a purposeful and theoretical sampling. The method of data analysis was open-axial-selective coding. 72 codes were identified in 13 themes (categories) and finally the pattern of liquid love formation in couples was drawn in social networks. Data analysis was performed using Atlas.Ti7 software. Findings and results of research show that causal factors include self-determination, life autonomy, self-love, individualization and proof of identity, disobedience of otherness and underlying factors including social harms, patriarchy in society, destruction of time and living and economic problems in the family causes the formation of liquid love in virtual networks which weakens the foundation of the family, reduces social capital, emotional divorce, extramarital affairs and freedom in love relationships

The present study was conducted with the aim of comparing the effectiveness of integrative and emotion-oriented therapy on the family functions of couples with post-traumatic stress disorder.

The research method was semi-experimental with a pre-test, post-test with a control group and a follow-up stage. The statistical population of the research was all the couples who referred to Hamadan Police Counseling Center. In the first stage, using the available sampling method, 30 people who scored higher than 162 on the marital conflicts scale and 107 on the post-traumatic stress disorder scale were selected and then randomly selected into 2 experimental groups (10 people each combined and 10 people were replaced by an emotion-oriented treatment group) and a control group (10 people). The first experimental group underwent 10 consolidated 90-minute sessions and the second experimental group underwent 10 90-minute sessions of emotion-oriented therapy; But the control group did not receive any intervention. To collect data, the questionnaires of Sanai's marital conflict (2017), Kinney's post-traumatic stress disorder (1988) and Epstein's family functions (1983) were used. The data were analyzed using multivariate analysis of variance and Ben-Ferroni's post hoc test.

The results showed that both educational programs developed in the post-test and follow-up phase had a significant effect on the increase of family functions by 0.626 and 0.736 compared to the control group (P<0.05). In addition, the results of Ben Feroni's follow-up test showed; Emotion-oriented therapy is more effective in the dimensions of problem solving, feeling of roles, emotional

Sexual satisfaction is considered an important indicator of successful marriage, family well-being, and health, and it has implications for family functioning and marital satisfaction.

This study aimed to predict the sexual satisfaction of couples based on the motivational structure and family functioning.

This study was applied in terms of objective, quantitative in terms of data type, descriptive in terms of data collection, and correlational in terms of methodology. The population included all married individuals seeking treatment at the Addiction Treatment Center in Dargaz, Khorasan Razavi Province. Out of this population, 100 individuals were selected using convenience sampling and formed the research sample. The Family Functioning Scale (Epstein, Baldwin, Lawrence & Bishop, 1983), the Motivational Structure Questionnaire (Cox & Klinger, 2002), and the Sexual Satisfaction Scale (Yavari Kermani, 2007) were used to collect data. The obtained data were analyzed using Pearson correlation and multiple regression analysis.

The results showed that family functioning and non-congruent motivational structure had a significant negative relationship with sexual satisfaction, while congruent motivational structure had a significant positive relationship with sexual satisfaction (p < 0.01). Family functioning and congruent and non-congruent motivational structure explained 39.0% of the variance in sexual satisfaction.

Based on the findings of this study, the motivational structure and family functioning can predict the sexual satisfaction of couples. Therefore, by providing education and interventions to improve family functioning and address motivational structure, the sexual satisfaction of couples can be increased.

According to Mathis Kalmin, the question of "what makes intergroup marriage important from a sociological point of view" lies in its inherent dynamics: intergroup marriage does not merely reflect the boundaries that currently separate groups in the society, but also has the potential of cultural, social, and economic changes". (Rodriguezgarcia, 2015:25). Sistan and Baluchistan Province is one of the southern provinces of the country, which has a diverse ethnic and religious structure. From the distant past until now, there has been inter-group marriage among the different ethnic and religous groups and in this province. Today, due to the social, political, and cultural changes inside and outside the country, this issue has become more intense and important. Since ethnic and religious divisions in themselves have the potential to create and intensify social conflicts, inter-group marriages can be effective in reducing and adjusting these conflicts. Due to inter-group marriages, the absorption and integration of groups within each other are accelerated and cultural and social cohesions increase.

This research sought to analyze the semantic system of religiously different couples living together in Sistan and Baluchistan Province. Due to the sensitivity of the situation of the studied society and acquisition of deep and real information from qualitative research, in addition to discovering a conceptual model of this process based on the participants' points of view, the grounded theory methodology was used. In fact, the researcher sought to create a theory by examining and studying those, who were involved in similar action or interaction processes (Strauss & Corbin, 1999). To select the participants from different parts of Sistan and Baluchistan Province and due to the restriction of religious heterosexual marriage and lack of easy access, a targeted sampling method was firstly utilized.The selection criteria of the participants were based on the different religions of the couples living in Sistan and Baluchistan Province and their other differences and dissatisfaction with their married lives. In this research, the couples, who differed based on the type of religion in Islam, were selected in a way that one of them was Sunni and the other was Shia. The couples’ qualities of married life were determined by asking them to express their opinions about the following issues at the beginning of the interviews: satisfaction of married life with the spouse, feeling of regret for marrying a person of a different religion and recommendation of this form of marriage to others (for example, how is the relationship between you and your spouse now? What advice do you have for a girl and a boy, who want to get married in a similar way? Why do you want to marry a person of another religion? Have you ever regretted marrying your wife and why?). In case of expressing dissatisfaction and regret and disagreement with the spouse, more exploratory questions were asked (for instance, Describe your experience of being married to a person with another religion? What was your biggest disagreement during this period of your life? What happened when a disagreement occurred? How was it resolved? What were the circumstances that led to the disagreement? What consequences do you think marriage with a person with another religion has?). After analysis and classification of the interviews and comparison of their categories, the theoretical sampling was applied to complete the conceptual model.

Discussion of Results & Conclusion :

Despite the predominance of consanguineous marriage in Iran (Hashmi et al., 2013), the different forms of non-consanguineous marriages are especially observed in Sistan and Baluchistan Province as a province with a diverse cultural context. Due to the expansion of social dynamics and interactions in the modern world and the clash of different cultures with each other, the possibility of the formation of heterosexual ways of marriage in societies increases. What is important is that the regulations within the family are not the same among different social and cultural groups and marriage between two different cultures may lead to conflicts and family tensions in the absence of suitable contexts. Family conflict is different from other forms of conflicts because the family context is more compatible with the idea of unity and coherence, as well as completeness of relationships and close ties. The findings of the present research indicated that the couples under study experienced many family challenges and conflicts in the religious heterosexual family. The conflicts could range from a simple disagreement to acts of violence. People in the different religious families, who had been separated, experienced a different world with different feelings, meanings, paths, and lifestyles. In this way, the couples and their families faced many different challenges and consequences.The inappropriate and risky style of choosing a spouse causes family conflicts in the lives of couples of different religions. The most important factor that, if missing, can increase the family tensions of couples of different religions is non-peaceful and fanatical interactions in the family. In the context of society with cultural gaps, such as religious and ethnic conflicts, people desire for intra-group communications and inter-religious marriages can face many challenges. These challenges affect all family members, including husband, wife and children. It overshadows the quality of family interactions. This social process leads to family disintegration and finally couples and children’s dissatisfaction with their stressful life. Also, the religious heterogeneity of parents brings educational conflicts and mental turmoil to the family, especially to the children, which causes their distance and isolation according to the pluralistic point of view.

Being a prisoner may reduce the feeling of joy and happiness in a person's relationships and family interactions and lead to learned helplessness and marital Burnout.

 This study aimed to evaluate the effectiveness of cognitive-behavioral couple therapy on marital burnout and learned helplessness of couples referring to the care center after leaving Isfahan Central Prison.

 The research method was quasi-experimental with a pretest-posttest and control group. The statistical population of the study included all couples who were referred to the care center after leaving Isfahan Central Prison in 2021, from which 18 couples with the conditions to participate in the study were selected and randomly selected in the experimental group (9 couples) And control (9 couples) was replaced. The experimental group underwent cognitive-behavioral couple therapy interventions for 9 sessions each session for 120 minutes, while the control group was on the waiting list. Data collection tools included the Quinless & Nelson (1988) Helplessness Questionnaire and the Pinnes (1996) Marital Burnout Questionnaire. Data analysis was performed using analysis of covariance. The

The results showed that there was a significant difference between the experimental and control groups in learned helplessness and marital burnout. Findings showed that cognitive-behavioral intervention has a positive effect on reducing learned helplessness and reducing marital burnout in couples (p<0.05).

The findings of this study show the effectiveness of cognitive-behavioral couple therapy on learned helplessness and marital burnout of couples and therefore it is suggested that psychologists and therapists use this method to improve the learned helplessness and marital burnout of couples.

Given that the laws governing the family in Iran are based on Imami jurisprudence, it is expected that the customary view of wife rights in Iran is in line with the teachings of Islamic jurisprudence. On the other hand, some common beliefs in the society have become the source of incorrect notions about the status of women in Islam and consequently in the Iranian family, and have imposed unjust attacks such as the opposition of Islamic rules to women's rights on the minds of members of society. Therefore, this research has evaluated the common customary attitudes towards the rights of the wife in the family by analytical-descriptive method with the measure of Imami jurisprudence in order to identify its variable examples for participating in the jihad of explaining the position of the wife in Islam. The findings indicate that there are at least 16 different areas between the customary view of the wife's rights and Imami jurisprudence. These include the three general categories of the wife's financial rights, The wife's non-financial rights, and the wife's interactions with children can be examined. Among the results of the research, we can point to the need to legalize the jurisprudential views abandoned by incorrect customs, the need to amend laws without the ability or guarantee of implementation, and the need for awareness and explanation of customary attitudes in conflict with Imami jurisprudence.

This research was conducted with the aim of providing a suitable model for the relationship between couples and relatives with the "qualitative content analysis" method. Two relative coefficients of content validity ratio (CVR) and content validity index (CVI) were used to check content and validity quantitatively. This research was done in two stages: First stage: First, the concepts related to interaction and communication with relatives were explored in Islamic sources, then the components and concepts related to interaction with relatives were extracted. The second stage: the content validity of the components was evaluated by the cvi-cvr method by experts (ten people) in such a way that according to the Likert scale, the similarity of these concepts to the interaction pattern of couples with relatives was scored. The above studies showed that in order to draw a suitable behavior pattern for couples to communicate with relatives, there are seven components: seeing and re-seeing (commuting), honoring and respecting relatives, giving to relatives (economic function), refraining from harassment and Harassment of relatives, social support of relatives, guidance and guidance relationship with relatives and fulfillment of kinship rights are needed.

The purpose of this study was to determine the effectiveness of counseling based on extramarital relationships on marital instability in couples with extramarital relationships. The research design was semi-experimental, pre-test-post-test with a control group. The statistical population included all couples with extramarital relationships who referred to counseling centers in Shiraz in 2021. 32 couples were selected as a sample by purposive sampling and were randomly assigned to an experimental group (16 couples) and a control group (16 couples). The intervention group underwent 60-minute extramarital relationship therapy in 11 sessions, once a week but no action was taken on the control group. The research tools of marriage instability were Edward, Johnson and Alan Booth (1987). Data analysis was done with descriptive tests (mean and standard deviation) and univariate covariance analysis using SPSS version 23 software. It showed that the treatment of extramarital relationships had an effect on the stability of marriage in unfaithful couples (P < 0.001). According to the results of this research, the treatment of extramarital relationships can be used to reduce the problems of couples and increase the stability of their lives through increasing the individual's insight into himself and the awareness of why marital infidelity occurs and escalates.

The present study examines the rate of marital conflict index in Iran by secondary analysis of national family survey data in Iran. The results of the Couples Conflict Rate Index in Iran indicate that 15.3% of the total number of married respondents have no conflict with their spouse، 40.7% have low conflict، 26.6% have moderate conflict and 17.5% have high conflict with their spouse. Married people have the least conflict over other issues related to conflict in the type of job and related issues. Among the issues of conflict between couples، the presence of the spouse on time at home with 22.1% and spending time with each other with 21.7، respectively، had the highest percentage of high conflict between couples. Among the existing solutions for resolving the conflict، referring to the judicial authorities and the court has the lowest rate among the solutions for resolving the couple’s conflict، so that (88.8%) of the respondents stated that they do not go to the court and the authorities to resolve the conflict with their spouse. In this regard، 76.5% use a lot of tolerance and 74.5% use a lot of dialogue to resolve the conflict with their spouse، which these two categories had the highest values among the conflict resolution solutions between couples.