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

The task of the sociology of religion is to know the various ways of using religion that people use. Therefore, religiosity is the benefit and application of religion in the context of people's daily lives, which has found various forms according to their economic and social situation. The purpose of the current research is to investigate the state of religiosity of the new middle class. This research has been conducted with a qualitative approach and grounded theory method. The participants in this research are religious activists of the new middle class in Shahrekord, who were selected through purposeful sampling. The data was collected through semi-structured interviews with sixteen people in this class. In order to analyze the data, open, axial, and selective coding methods were used, and Guba and Lincoln’s criteria were used to ensure validity and reliability. The resultes show nineteen selected categories in the form of a paradigmatic model with a main category (secularization of religious activism of the new middle class), causal conditions (modernism, rationalism, scientism, individualism, and materialism), background conditions (non-mandatory religious socialization), intervention conditions (high socioeconomic status), strategies (rational religiosity, modern religiosity, ethical religiosity, selective religiosity, and secular religiosity), and consequences (decrease the role of religion in daily life, worldly attitude towards religion, self-diagnosis in religious matters, religious tolerance, desacralization, and tendency towards new spiritualities) are organized. The results show that although the religiosity of the new middle class has taken different forms and distances from its traditional form, religious elements have not yet disappeared from the collective mentality of this class and are accompanying it.

The epidemic corona disease has surrounded worldwide for several mounts. However, in this short period of time, it has left very significant social, economic, political and even cultural impacts on all communities that affected by this disease. In this paper, it is tried to analyze the effect of corona disease on the religion in Iran, through qualitative and participatory observation method. Trend analysis of the corona's prevalence and observation of the actions of social agents showed that this disease has had significant effects on the socio-religious actions of agents, the political legitimacy of the government and cultural changes in the field of religion. According to strong interconnectedness of religion and politics in Iran, it can be said that the physiological and medical challenge of Covid 19 has led to a political-religious challenge for the government. Also despite the lack of security conditions based on the vital emergency, visible changes are taking place in the process of changing from religious beliefs to customary values.

The main view of thinkers, with respect to the impact of cyberspace on religion, is that its continuous use would help lead to “secularization” of individuals and society. However, it seems that this process, under the influence of some interfering factors, has overturned and, in some cases, even strengthened the religious outlook of some users of the virtual space, a process which we call “desecularization”. In this article, the attempt is being made to examine what are the most critical factors that enhance desecularization in social networks, and how desecularized users resist those secularizing effects? This research has been done using a qualitative approach and based on grounded theory as well as the theoretical sampling method. The statistical population was undergraduate students from universities of Tehran who were religious and each of them having about a thousand followers on Instagram. Finally, 27 of them were interviewed through structured questionnaire. MAXQDA20 software was used to encode and analyze the data which were deduced in three stages of sub-and-main concepts. The 10 categories that were selected include: pre-network context of the individual; scientific protective armor; transnational knowledge; activism power of users; religious lifestyle; reminding and meditating about life's priorities for users; maturity in interactions; internal and external care; intellectual patience and to build a social network with indigenous characteristics. All these aforementioned characteristics are gathered under one title called “conscious struggle”.

social networks have become a part of the everyday life of Iranians. at the same time, there are discussions about the role of social networks in religiosity and the user behavior toward religion in society, and the question is whether Internet social networks make their users secular or not? so far, no study have focused on this phenomena independently, however it is been mentioned within other researches without providing any reasons against or behalf of that. This article tries to provide at least seven new arguments for the impact of Internet social networks on users, including secular content, hidden content management, no place and communication with countless individuals, timelessness and engagement , fast and continuously diffusion of information, individual privacy and finally interactivity and importance of likes. It is also noted in this paper potential reasons for the possibility of resisting the secularization such as "the greater impact of the real world, the usage type and time spend in social networks, the freedom of speech and behavior of users in these networks and the possibility of the formation of religious community in the Internet". the polarization theory has also been applied to research findings and all discussed arguments summarized under substantial changes of social networks.

Secularization occurs first at the level of economics, politics, and then at the level of "family, values, culture, and the level of meaningful resources" and affects societies, individuals, and religions with globalization; Such as the Western lifestyle and intellectual paradigm, as well as competition in cultural obedience. The aim of the present study is to study secularization and cultural alienation in the age of globalization and the research method used in it is basic and qualitative data. The method of detection and inspection for access to credit has flowed into it. Based on the findings of the present study, the existence of various media and cultural tools in the era of globalization of Western culture and the domination of the capitalist system in the world, the category of "globalization of culture" has been raised and we see cultural changes in Iranian society. Therefore, the study of globalization and its effects on Islamic identity and culture is considered, and finally, views and approaches to the category of secularization, globalization, culture and identity, and how to deal with the threats and challenges arising from globalization and secularization. Cultural alienation itself is explored.

In this research, we have tried to have a theoretical interpretation of developmentalist ideas and the tendency arising from them to the customary lifestyle. In this article, by presenting definitions synonymous with secularization or secularism, different dimensions of secularization or secularism, secularization theory, the emergence of secularized lifestyle and examining the classical ideas of developmentalist sociologists about secularization such as August Kent, Emile Durkheim and Max Weber. The Thoughts of Contemporary Developmentalist Sociologists on Secularization, such as Carl Dobler, Brian Wilson, and Frank J. Lechner, Malcolm Hamilton, Jean-Paul Willem, Peter Berger, Roland Robertson, Talcott Parsons, Fan, Robert Bella and Larry Scheiner attempt to provide an in-depth analysis of the impact of these theories on secular lifestyles. Methodological discussions on the study of the concept and theories of development are very broad, critical and diverse. What is the method in the present study according to the intended objectives is a critical and qualitative analysis that seeks to understand and present the semantic, cultural and social aspects of theories of development and customary lifestyle. In this research, information has been collected through the study of library resources as well as the Internet and e-books and authoritative scientific articles in cyberspace. The findings show that the developments resulting from the implementation of development programs based on their classical and contemporary development theories are based on other foundations and results such as scientism, materialism, worldview thinking and the growth of rationality, division of social actors in following the opinion.

Secularization has caused the role of religion and its functions in the social and individual context to collapse. Modernity and its components (globalization, individualism, scientism) intensified the process of secularization. This research investigated the effect of modernity components on the dimensions of secularization of graduate students of Yazd University. The variables were measured using a researcher-made questionnaire and a stratified sampling process was used for sampling. The results indicate a direct and significant relationship between the components of modernity (individualism, globalization, and scientism) and the students’ secularization (P <0.001). The structural equation model shows that the effect of the components of modernity on the secularization of students is 0.47, which indicates the direct relationship between these two variables. In general, the research findings show that modernity and its components have played a key role in expanding the secularization process in a way that it is easier for young people and students to embrace the elements of secularization and management due to generational changes.

For more than two centuries, the social sciences have been subjected to the “irrational actor axiom" in the scientific study of religion. Religiosity and religious behavior were explained on the basis of primitive thought, neurotic impulses, and social conditioning; and the decline of religion and religiosity was also seen as the inevitable consequence of scientific enlightenment and technological advancement. From the late 20th century, and especially early 21th century, an increasing set of empirical data from social science research has shown that this traditional approach to the scientific study of religion is defective. Many of these data have seriously challenged the old but still popular social sciences scholarship on "incompatibility of science with religion”, "the gradual decline of religion" and "pathological roots of religious commitment." The research evidence presented in this paper also showed that most of the extensive literature on the relationship between university education and the reduction of students' religiosity, which was dominated by the secularization paradigm and the incompatibility of science with religion, does not have the necessary empirical support. Also, analyzing the data on the religiosity of Muslims in Iran showed that the difference in religiosity of the population was more affected by their religious background of their family rather than by studying at the university.

How Religious Pluralism relates to Religious Commitment has been one of the main axes of conflict between the two dominant paradigms on the sociology of religion in the last three decades. The knowledge storage primacy of the social sciences under the secularization paradigm suggested that religious pluralism undermines religious commitment. In contrast, the new paradigm of the religious economy or the market model of religion argued that religious pluralism leads to increased religious commitment. In the present paper, the mechanisms of the relationship between the two variables of religious pluralism and religious commitment are described from the perspective of the two paradigms secularization and the market of religion, and then, their conflicting hypothesis with secondary data of Iran are tested through an inter-country comparative analysis with the provincial analysis unit. The results showed that there was no relationship between religious pluralism and religious commitment in Iran. In fact, the findings of this research could not provide empirical support for two dominant paradigms on sociology of religion in the relationship between religious pluralism and religious commitment, rather, it should be seen as an empirical challenge for both the secularization and the religion market’s paradigms.

The objective of this research is to study the dominant perception in sociology that city and village as environmental domains of modernism and traditionalism leave different impacts on religiosity of their inhabitants. On the basis of the issues related to sociological characteristics and distinctions of city and village, and relying on argumentations about secularization in sociology of religion, two hypotheses have been formulated: First, the average religiosity in village is higher than that in the city; and second, the religiosity variance in village is less than that in city. The hypotheses were empirically tested through a survey conducted among 200 rural and 200 urban families in Ardabil Province of Iran. The findings of the research showed that there are no significant differences between religiosity of urban and rural dwellers, but with regard to ritualistic dimensions, religiosity of urbanites is more than that of the rural dwellers. Overall, the findings did not substantiate the hypotheses.

National attachment sense as one of the components of social Property is a key word in national culture. Any definition of society is Occurred by accepting attachment and commitment sense and the society is existed to some extent because people have positive sense about that. National attachment sense is considered as one the important affairs of any society and its proper recognition and full knowledge of authorities and affair operators about the effective social factors on that can be an effective step in recognizing the existent problems in society. The present research reviewed the relation between cultural components and national attachment among the Yazd citizens. The research statistical society was all of the Yazd’s 15 to 65 years old citizens that 384 people were selected as sample by Cochran formula. The tool of data gathering was researcher-made questionnaire that had appropriate validity and reliability. Sampling method has been multi-stage clustered. Results showed that there was a meaningful relationship between secularization, consumerism and virtual social networks with national attachment has been reverse and meaningful, but the relationship between age and values preferences with national attachment has been direct and meaningful. Independent variables in regression equation managed to explain 39 percent of national attachment variable changes. The greatest impact on dependent variable (national attachment) has belonged to the variables of secularization, age, values preferences and consumerism.

This paper introduces and analyzes religion from "cognitive anthropology" point of view and tries to answer the key question "What is the state of religion in today's Iranian society?". To do this, the secularization concept has been examined and it has been tried to analyze various aspects of the debate from a cognitive anthropology approach. In this paper, after defining the position of religion in anthropological studies, first "cognitive science of religion" and "cognitive anthropology" has been briefly introduced, and then it has been tried to make an interpretation of the state of religion and secularization process in Iran`s today society. The methodology used in this article is the author's theoretical and conceptual analysis based on his lived experience and an auto-ethnographic approach. The author as a professional ethnographer, who grew up and lived in Iran, has analyzed his lived experiences and observations within the framework of cognitive anthropology. The results show that the basic scheme of Iranian society is religious and although structural changes has occurred in the social context of religion in Iran, Iran's cultural models are mainly religious and secularization in cultural models cannot be mentioned.

Religion has played an important role in history of sociological thought and there have been difference of opinions about the future of this phenomenon. Most of sociologists who have contributed to sociology of religion agreed that religion was losing its social and cultural significance and so secularization was inevitable. They have believed that religion was nothing but illusion of man's mind, and finally rationality and science will dominate the world. Not only classics but also modern sociologists have made important contribution to this idea. On the other side, what happened in real world also verified their idea. But some events gradually happened that secularization thesis was unable to explain them. The religion was getting his power back. So there was a need for a new paradigm and new theory for explaining the resurrection of religion. So the paradigm of "religion as a rational choice" has emerged. Sociologists who contribute to this paradigm use economical metaphors for explaining the religious behaviors of people. They reject the secularization thesis and state that religion will retain his pivotal role in human beings life. In this article we want to describe this results and implications.

Modernization in Kurdistan as an uncompleted process , in it’s historical transition , by religiousness which is the strongest and the most fundamental current cultural and social element , has encountered the researchers with this question that “ What kind of effect has the process of modernization on the rate of religiousness of people? “
This study investigates the relationship between modernization and changing the attitudes and religious behaviors of the young people in the city of Sanandaj and the villages around it. This study was conducted in measuring method in Sanandaj and six villages around it. To assess the theories , 583 of young people ( between 18-29 years old ) in the city and villages were selected by cluster sampling method and also questionnaires related to assess the rate of religiousness ( according to Glock and Stark religiousness scale ) , the rate of modernity ( according to Inkeles , Smith and Sharma ) , the quality of life ( the questionnaire of WHOQQOL – BREF ) ,the rate of social capital and also with using of Berger’s method about “the secondary carriers of modernization “ , the questions about the variables of urbanization , education and the rate of using of mass media ( limited to satellite and internet ) were filled by them.
The results of the data showed that the modernization has a meaningful and reverse relationship with religiousness so that the young people who were more affected by modernization had less religious consideration and dependency. Among the studied variables in Path Analysis , “ scientific orientation “ and “ independence orientation “ as elements of modernity and urbanization had the highest forecasting ability to religiousness rate.

Views and attitudes of religious leaders is an important components of any religion as an institution, because they are usually considered to be religious in the view of most religious people. In this study, by the term religion we mean views and attitudes of the religious leaders. Based on the common theory of religious changes, any religion changes in accordance with unsteady socio-cultural conditions of the very society in which it lives so it becomes more compatible with its new environment. The first half of the 20th century is an important historical period for Shia Islam in Iran. An appropriate approach for investigating this issue is comparative-historical analysis, and two democratic transitions in this period, namely, the Constitutional Movement, and the Nationalist Movement in the second cabinet of Mussaddiq, seem to be appropriate for the comparison itself. Why did the Shia's religious leaders act quit differently in the Constitutional Movement (1906) than in the National Movement (1952)? The dominant process during both periods was a governmental modernization (or defensive modernization). Why were they apparently in agreement with modernization process in the Constitutional Movement, and in disagreement in the National Movement? Did their attitudes get changed during the National Movement and does their opposition to Musaddiq's reforms (the general trend of modernization) contradict the common theory of religious change? Initially, we designed a theoretical model by using theoretical ideas related to explanation of change in religion. Theoretical studies in the areas of cultural change (secularization theories regarding modernity and religion), provide a useful theoretical framework from which such a model can be extracted. Then, we applied this model to two historical events in Shia's history: (1) from the absence of Imam Zaman to the Constitutional Movement (1906), and (2) from the Constitutional Movement to The National Movement (1952). This method (parallel demonstration of theory) is an academic approach in historical sociology. We also applied narrative analysis to study appropriate contexts and conditions of the change. For studying socio-political changes of religion, we considered concepts, approaches, government theories and their changes from the view of religious leaders from the absence of Imam Zaman to the Constitutional Movement (1906), as well as political attitudes of religious leaders from the Constitutional Movement (1906) to The National Movement (1952). We represent two answers to the above questions one from the perspective of historians and the other from our own perspective, which is sociological.Discussion of Results & The results of the study show that religious leaders were influenced by macro transition contexts, and they created relatively stable and unstable changes in religion. Their appropriate and inappropriate positions to the transition process and their effective functioning in transition process are causally important to the transition. Our research indicates that the changes of religion (namely, views and attitudes of religious leaders) may be of a different kind, according to different factors influencing the tension between religion and its social environment, irrespective of how steady the general course of socio-cultural changes of society are. We believe that our theoretical model is capable of explaining the political stand of Shia in the National Movement as well.

This study examines level of religiosity among university students in Qom city and creates a typology of their different types of religiosity. Glock and Stark model was used for testing level of religiosity. For identifying types of religiosity, a combinations of different theories on the topic was used and seven types eventually selected for the statistical population. The seven types included: layperson, devout, established, modernist, secular, laïc and hybrid religiosity. Peter Burger analysis was used for the two descriptive hypotheses of the study. Independent variables of the study were extracted from the following theories: Berger’s theory of modernization and secularization, Wach’s theory of socio-economic status, Putnam’s social capital theory, Berger’s theory of social life-word, and Grebner’s cultivation theory. A survey method was used in this study. The statistical population included all students of universities in Qom province (43718 students) in 2010-2011. The sample included 354 students selected using quota sampling. The study started with two descriptive hypotheses: “level of religiosity in university students is generally high”, and “varied types of religiosity is observable in university students”. Independent variable of the study included: academic education, socio-economic status, amount of social capital, being a student at the Islamic seminary, and amount of using public communication media. According to the findings, relationship of level and type of religiosity with “amount of cultural capital” and “amount of using public communication media” as independent variables was approved, while with “socio-economic status” and “being a student at the Islamic seminary” not approved. Variables “academic education” and “geographical origin” had a relationship with level of religiosity, but no relationship between them and types of religiosity was found.

In this article initially various theories about secularization and de-secularization universally and specially in Iran have been described. then effects of higher education، democracy and consistency with political system empirically have been explored. Hypothesis were examined with fifth waves of WVS data and structural equation modeling and displayed that despite of little effect of higher education on secularism in Iran، religion is very pervasive and Iranian are very religiousness people.

The present study aims at reaching a reconciliation of the sacred and the profane, the religious and the secular, the divine and the mundane worlds, and also a critique of authentication of the prevalent dualism in this demesne. Serving as a sequel to the present author’s works and field studies, this study tries to demonstrate the arbitrary nature of the distinction as referred to earlier. In treating the instruments employed in mourning ceremonies, sections of the study exhibit that ritual absolutism and sanctification stand in contradiction to social realities. That is to say, the sacred is not totally separated from the profane. For instance, given their religious and spiritual manifestations, mourning ceremonies are diversely connected to the everyday life. Further, the immense cash flow behind such ceremonies helps to sustain the continuity of the ritual.

Development in social and economic foundations of welfare states after the World War II, resulted in more divers human lives, in the sense that nowadays every social individual and group can be differentiated from others due to variations in life places, cosmetics, clothing, arts and aesthetics, selection of entertainment and methods of spending leisure time (Gibbons, 2002 and Giddiness, 2004). Lifestyle is a point of intersection of construction and action, because it is, on the one hand, related to the power of actors in selection and, on the other hand, effects on the structure of this selection. Lifestyle is a result of all selections that everyone does for him or herself. It is most of the time self-evident, meaning that everyone introduces themselves to the world by their lifestyle and it provides young individuals with an opportunity to make transactions with social structure and conform to this structure or make changes in it. Accordingly, the reality of concurrent experiences of freedom and social limitations has become properly manifest in the notion of lifestyle (Zokaiei, 2007, p 102). The situation of lifestyle in Iran is an indication of evolution and change, as if lifestyle is a promise of social modernization. Diversity of lifestyles is an evolution in collective unconsciousness. Meanwhile, elements of religion has a main role in selecting lifestyles. Religion puts people in a situation to not only compare their lifestyle with others, but also to control their consuming culture and lifestyle (Bakak, 2002, p 177). Although the effect of religion on lifestyle is changeable in various social fields, it has sociological value. This has been observed in countries where religion is weak within the public sphere. With a wide spectrum of metaphysical and moral values as well as a set of traditional behaviors, religion can play a constructive role in making and changing lifestyle. One of the prevalent arguments in the field of sociology of religion is to address secularization and its expressions within society in contemporary world. “Carol Dibbler” studied secularization in three different levels of religion, individual and social. In his opinion, at religious level, secularization includes intra-religious transformation that lead to more individual mundane. At individual level, it decreases religious inclusion and undertaking and at social level it leads to separation of social structures and function of social institutions (Shojaieizand, 2001, p 144). Insufficient and improper patterns of development in a society such as Iran (Shojaieizand, 2006, p 20) makes the issue of secularization even more complicated. The present article is a brief introduction to the issue of secularism As it is expressed in the lifestyles of the youth. This is a survey research. Method of gathering data is questionnaire, with Likert Spectrum as its measurement base. Statistical population of the study includes all young residents of Isfahan whose total number was 551653 in the year 2006.The method of sampling was “Quota sampling”, which was based on municipal areas of Isfahan and age of participants (between 15 and 29 years old). Isfahan Municipality has divided the city into 14 districts. We distributed the questionnaires according to the percentage of young residents in each district proportionally. Moreover, each area was divided into north, south, west, east and central sectors and determining streets and alleys. According to Cochran Formula, sample size was calculated to be 385.Discussion of Results & Main focus of sociologists of religion is on religion and its function in human society. Religion helps increase collective agreement about content of social requirements and therefore provide values that are useful for putting perspective of society's members into certain pathways and supports requirements of social solidarity. In this role, religion helps create systems of social values that are contiguous and integrated. Durkheim states that common religious beliefs and accompanying customs have such important role that any society needs a common religion. He claims that the reason of most social disorganizations in modern societies is undermining of the belief system and following only individual and private interests. The results of the study indicate that at personal and social levels our society is full of holy religious symbols, i.e. religious and legendary personalities like Imams. People respect these sacred figures. Therefore, religion is important for young people and religious experiences are valuable and thus religious beliefs are in a suitable level. So we cannot say that Iran goes towards a perfect secularization. In other words, at the level of religious symbol our society is not secular and is religiously orientated. Religion has been accepted as an instructional guide in daily life among people. In institutional view, however, people are independent from religious institutions, particularly political institutions. But in this level, secularization follows a slow trend. In Iran secularization means intellectualization, specialization, structural- functional differentiation, bureaucracy, and monotony of micro social systems. In this sense secularization is very important because all people, especially the youth are affected by modernization and rely on their personal deduction of religion. Generally, it can be said that Islamic revolution in 1979 and the subsequent establishment of the Islamic Republic System led governmental leaders to reconstruct cultural and political spheres on the basis of this revolution, in the hope of making a society based on Islamic morals.Since more than two decades ago, young citizens have been under internal and international pressures. On the one hand, they are exposed to local forces, programs of Islamic development and national identification with Islam. On the other hand, however, they are influenced by global forces and personal identification with other institutions. Although the efforts of officials is based on training of young citizens in accordance with Islamic values and norms, a considerable section of Iranian youth are in some areas of social life has another definition for acceptable norms and “good life”.

The present paper has been written by the aim of investigating «study sociological effecting factorial of religiosity» of the students of Shahid Chamran university in ahwaz. The theoretical frame of this thesis has been taken from the ideas of «Joachim Wach»، «Gorg stolz»، «Peter Berger» and «glock and stark». According this theoretical frame، the variables such as Socioeconomic Status، etnic identity، secularization have been taken as some factors effecting on the religiosity. The data of research has been collected by survey from a sample made of a volume of 400 person taken from the students population of 14099 Shahid Chamran university in ahwaz through a stratified sampeling. The results of multiple regression show that independents variables account for approximately 0/37 percent of the variance of religiosity and «secularization»، «Socioeconomic Status» inversely enfluence on religiosity. “Socioeconomic Status” and «secularization» weren’t in relationship. it should also be noted that the variables «ethnic identity» weren’t in relationship with «religiosity».