جستجوی مقالات مرتبط با کلیدواژه « the death of the other » در نشریات گروه « علوم اجتماعی »

The main goal of this article is to have a deconstructive reading of the death of Kulbars. The sign-event of Kulbar’s death is here a means to reflect on a condition in which the phenomena of Kulbari has been created and Kulbar has become an object to be controlled and managed. This process of calling and objectifying is the other side of deleting moral responsibility of the dominant subject in respect to the death of subaltern other. This research is an attempt to deconstruct this death, or to describe deeply mechanisms and devices used by dominant discourse to construct an image of the other ad negotiable and dangerous. To do this, some theoretical themes like those of Levinas and Freud are used. Then deconstructive reading as a method is used to interpret critically the lived experience of Kulbars. The Findings show that the dominant political economy on western provinces has caused lower and middle classes to become redundant and useless people and to go toward illegal economic activities. This political economy has caused a condition in which apparent military security and burglary are the two side of the same coin and Kulabars are the main victims. In this context, the death of Kulbars is represented as a sudden and random event, a normal phenomenon that must be occurred foe the sake of social security.

This study attempts to shed light on some aspects of “death-wish” in the paintings of the great artists of Herat school which is mostly rooted in political ideals of governing dynasties in the specific era. Death-wish may be defined as an outlook in which man wishes to die fearlessly and eagerly in order to actualize a great goal, or get a precious thing. In this paper, some theoretical perspectives of death are discussed; then using the descriptive-analytical method, the concept of death-wish is studied and compared in 2 works of art:  The first, reflecting the concept of good-evil struggle in “killing the White Demon by Rostam in  Baysonghor Shahnameh and the latter, reflecting the concept of amorous and mystic death-wish in “Farhad Death” in Nezami’s Khamseh (created by Kamal-al-din Behzad). In addition to such comparison, the visual attributes of these two paintings and the related poems are analyzed to determine their similarities and differences. Findings also show that the political ideals of the ruling governors are influential in the formation of these different approaches to death and the concepts evidenced in works of the artists can be regarded as signs which indicate the spirit of the time.

Over the course of history, death, in addition to life, has been a social phenomenon of major concern for human beings. Sudden demise, among other things, disrupts mental health, social interactions, and family relationships of the bereaved. Although there is a huge body of research on demography, burial, and rituals of death, few researchers have addressed sociological aspects of death in detail with reference to social and cultural backgrounds of how the bereaved behave in the event of sudden demise, the process of self-deconstruction, and the role of supporting agents such as relatives. The aim of the present study was to identify the behavior pattern of the bereaved and their relatives in the event of sudden death and the role the relatives played in the deconstruction process. Allied to this, a qualitative approach and the Grounded Theory were employed to collect the data. The bereaved who lost their loved ones within 4 months to 4 years ago gave in-depth unstructured interviews. The data were analyzed via open, axial, and selective codings. Afterwards, the results and findings were presented in tables in a story line based on the paradigmatic model. The results showed that the connections between the bereaved and their relatives and the consequent behavioral and emotional exchange shaped certain dynamisms. These dynamisms signified the establishment of a dualism about the emotional expectations of the bereaved from their relatives resulting in the emotional deconstruction between them.

Death is a problem that modernity cannot solve it by internal referential knowledge. Death and dying should do out of the public sphere because they are important taboos. More people in modern society currently die at hospitals, hospice, and palliative care, and experience old age and dying in different way of past, because; first, their life spans increase. Second, they reach to old age. Third, infectious conditions shift to degenerative conditions as causes of death. While dying place and time are change, it is quietly natural that dying patterns to transform too. Clive Seale identifies four "cultural scripts ", or ways (patterns) to die well: modern medicine, revivalism, an anti revivalism scripts and a religious script. Cultural scripts are guiding rules for individuals. People in Iran have belief to religion strongly. Thus, the aim of this article is answering to this question that how cancer patients in a religious society and in hospital- a modern institution- can make meaningful process of dying themselves. In this research had used grounded theory methodology. Gathering data techniques were observation and deep interview (with patients, physicians, nurses and social workers) at hospitals. Totally, we do thirty-two deep interviews. We observed that having '' spirit '' or moral support is important for make meaningful dying processes. Failure of hospital facility, lack of medical ethics in physicians and speaking to patients, and destructing cancer metaphors in Iran, causes ''spirit drop''. Drop of spirit itself is cause that patients discontinue ''struggling'' to cancer. Also other result indicate that criteria for recognizing ''deed'' and meaning of '' miracle'' have change in Iran since two recent decade . Those rise due to social changes and equipment technologic progression of medicine. ''Dead'' is who his/her brain becomes die, namely death of brain equal '' departing soul of body'' and '' death of man''. Thus, not only decease of body equal with end of exists, but also '' death of brain'' (center of rationality) means'' death of man''. This kind of death determines and declares by physician not God, in the other hand once, that his/her brain die, else patients family and her/his self do not anticipated performing miracle.