Transgressions (socially non-normative behaviors) and misconducts find a brand-new way of manifestation through online social media. Hence, social control of such behaviors is crucial to assure users’ tranquility and safety and to restrain the contagion of these transgressions into real society. The current study aimed at exploring Iranian Instagram users’ perceived transgressions, and perceived effective social control means. A qualitative content analysis was conducted on the data from online interviews by a questionnaire, with closed- and open-ended questions, filled out by 58 participants. The results showed Obscenity, Transgressive Information, Emotional Release, Market-Related Content, Risky Behaviors, and Criminal Behaviors as perceived transgressions. Five perceived personal means (Personality Traits; Social Status; Personal Attitudes; Media Use Habits; Ignoring/ Inaction), and also six perceived social means of social control of cybercultural transgressions (Family Structure; Social Groups; Technological Tools; Legal Factors; Awareness Raising; and Societal Attitudes) were identified. It can be inferred from the results that filtering and domestic social media are not effective social control means. The results can be used to devise formal and informal social control policies and initiatives to decrease social media transgressions.

Disorder is any type of behavior that are incompatible with official norms or laws or customs of ethnic and social expectations and norms. Disorders caused collective commitment and responsibility rather than collective interests on personal life, and the feeling of safety and mental and seriously damaged and fall hazard. In the meantime, social control as one of the factors affecting Disorder. The purpose of this study was to evaluate the impact of the weakness of social control disorder (in both social and physical) among citizens of Tehran The research method is survey and using a questionnaire was conducted. This questionnaire has face validity and content. The 400 residents of Tehran were selected by multistage cluster sampling. The findings suggest that social disorder is a significant relationship with the weakness of social control, in this case the weaker social control among citizens social Disorder between them increases. But physical disorder is not influenced by the weakness of social control and the relationship between these two variables is not seen.

Before the establishment of the Pahlavi Dynasty, the Iranian Society relied on entities and associations that were independent to a significant degree; this paper tries to explain the relations between society of Iran and its antagonistic opposition with the government in in the era of Pahlavi emergence. From this point of view, before the establishment of the Pahlavi Dynasty, the Iranian Society relied on entities and associations that were independent to a significant degree and Social control were prevented by them. In this regard, for example the Shi’i scholars had the opportunity to criticize the governmental actions due to their financial independence and having the mosque tribunes under their control as well as having the exclusive right to interpret the religious rules. Therefore, Reza Shah who was aware of the power of opposition gradually started to show a negative reaction to them. Therefor Government to achieve its modernization goals did not bear the power of social networks. Using case studies and revision political actions and combining the social Control theories, this paper tries to explain the relations and Competition between the society and oppressive government on social control, in the era of Pahlavi.
Design/Methodology/Approach:Case study research is a methodology which refers to the in depth analysis of some historical facts before the establishment of the Pahlavi Dynasty and some facts about society of Iran in the era of Pahlavi emergence.
Findings: The concepts of social control and governance are closely related, from this point of view Reza Shah who was aware of the power of the society in Iran gradually started to show a negative reaction to the oppositions against his suppressive and secular policies and in place of reinforcing a legal authority, he tried to suppress the social movements through threatening, dual game, assassination, conspirators as well as using the militaristic powers. Therefor Government to achieve its modernization goals did not bear the power of social networks. This policy not only was based on Iran cultural and social condition but also created many fundamental problems and specially caused antagonism between tradition and modernity in Iran.
Originality/Value: Along with the emergence of modern states, the concept of social control has undergone a fundamental transformation and governmental approaches were ruled to governmental surveillances. This article reviews the concept of social control to re-reading the history of the modern state in Iran. From this point of view, before the establishment of the Pahlavi Dynasty, the Iranian Society relied on entities and associations that were independent to a significant degree and Social control were prevented by them. Using case studies and revision political actions and combining the social Control theories, this paper tries to explain the relations and Competition between the society and oppressive government on social control, in the the era of Pahlavi.

Crime prevention methods in the shape of legislation is a limited meaning of social control that has motivated the creation of discourses in different parliamentary runs of Islamic Consultative Assembly (Majlis). These discourses are impressed by social and political changes. Although from first runs of Majlis the general movement of the discourses of social control sways from articulation of punishment element towards rehabilitation and then prevention, there are returns and reversed movements depending on social conditions. Altogether, discourse of punishment can be distinguished from discourse of reparation and discourse of valued return.Although the reformist discourse of the sixth Majlis had fundamental similarities with the leftist discourse of the second Majlis, it abandoned emphasis on punishment and articulated more elements inside it in comparison with that. The discourse of seventh Majlis on social control in a non-simultaneous dialogue with the tracks of reformist discourse, articulated element of value inside it. In general movement of the social control discourses, although criminalization still continues to live on due to committing new crimes, the decriminalization simultaneously revives by prevention and differentiating limits of crime and non-crime.

This article studies control on legislative tensions and conflicts and its origins at Islamic Consultative Assembly. These tensions and challenges can be explained in terms of Discourses on Social Control. Depending on crime prevention policy shaping legislation, These discourses can be distinguished as “discourse of punishment”, “discourse of reparation”, and “discourse of value return”. These discourses apply different methods to meeting legislative challenges and tensions, but increase in crimes shows that they have not successful. Understanding weaknesses and inefficiencies implicit in system of social control, making an appropriate decision and containing crimes require a deep knowledge on different and complex dimensions of social control. From this perspective, this article will introduce a strategic Model of social control.

Social control has been proposed as an indisputable principle in Quranic literature and as a genuine function in sociology. Social control or supervision are the ways in which a person can be forced to adapt to the culture of a society. This culture includes the values, beliefs, norms and in general the deep layers of the social world. By introducing this term to the Qur'an and recognizing its Qur'anic equivalent, the purpose of this article can be achieved, which is the processing of systematic organizational social control from the Qur'an's point of view. This article has been done in a descriptive-analytical manner and the information has been collected using the library filing method and an attempt has been made to use Islamic science software. The findings indicate that God, as a prudent and efficient manager in managing all of creation as a macro-social system, has used various methods of organizational social control. Social control in the literature of the Qur'an has been achieved openly and directly, covertly and indirectly, and most importantly, public social control. Therefore, with different and efficient observers in different fields, it will achieve a fast and appropriate movement towards the desired society. This attitude is a model for drawing a desirable society so that the process of internalization of norms in each individual of the researcher community and society achieves its goal.

Interdiction: Statement of issue: Today، addiction is one of the most essential social problems. Several factors influence the tendency of people، especially the young''s who abuse drugs Parents who abuse drug or are addicted، especially fathers، can cause familial distortion and tendency of other family members to addiction. However، in these families، there are people who despite parents with substance abuse and addiction problems، are resident to addiction and so they have resiliency to the dugs. This study examined the relationship of social control and social support with resiliency against drug abuse in the children of addicted fathers. Design was case - control. Sampling was non-randomized. Data gathered through both social control and social support questionnaires and a demographical researcher- made scale. Data were analyzed by Chi-square test، independent sample t-test and logistic regression. Social commitment، social isolation، attitude to drug abuse، use of recreational facilities، cultural and social support، were significantly higher in resilient Group than in non-resilient (control)، group. There was not any difference between two groups about social control. Logistic regression analysis of variables revealed that social control، attitude to drug abuse and using recreational - cultural facilities are predictors of resiliency against drug abuse. The results of this study suggest that social control، attitude to drug abuse and recreational - cultural facilities are major determinants of resiliency against drug abuse in the sons of fathers who are addicted.

The purpose of this study is the explanation of sciological rituals and religious practices. Durkheim's theory constitutes the theoretical framework for this study. The dependent variables are religious rites and practices. The independent variables include religious socialization, social solidarity, social control, community revitalization, and gender. The research population is the population of high school students in Dezful in the 2011-2012 academic year from which a sample of 350 students has been drawn based on Cochran’s formula. Findings have been arrived at using the SPSS software package for data analysis. These findings show the existence of positive significant relationships between religious rites and practices on the one hand and other independent variables the study on the other hand including religious socialization, social control, social solidarity, and social revitalization operationalized based on Durkheim's theories. Multiple correlation coefficients point to the fact that social control has the strongest relationship followed by the variables of religious socialization, social solidarity, and social revitalization respectively. Results also showed higher female religiosity levels shown as compared with religious practices reported for boys.

Human being is a social creature and his collective life endurance requires considering order and accepting legal and ethical frameworks. In this regard, the interest contrasts and possible differences among human beings in social life makes social control an inevitable issue. Thus it seems essential to propound thinkers’ viewpoints in this regard and reflecting on them in order to reach a desirable order in social life. In this direction, the present article raises the question: How have Khajeh Nasir’s spiritual approach and his concern for justice and ethics affected his attitude towards social security and establishing better social control? The findings indicate that as a Shiite sage and theologian, Khajeh Nasir Tusi tried to propound more positive solutions such as education and nurturing in family and society, emphasizing nurturing moral virtues and struggling against moral rascality, attention to the role of state and social institutions in creating a secure environment in society and finally concern for economic issues and the necessity of solving financial problems of people in order to raise the necessity of social control. He has a comprehensive and applied approach towards the issue.

Social control refers to monitoring tools that includes both formal and informaldimensions. Control theorists believe that social control mechanisms from theviolation of the norms and rules of holding mass society. And through cohesivenessand connectivity to social institutions reduces criminal behavior. Accordingly, the mainaim of the present research is to explain the effect of social control on the potentialof abnormal behaviors And the theoretical model used is Hirschi's four-dimensionaltheory. Research method was the survey one, the population was all citizens aged 18to 65 in the urban and rural areas of Kohgiluyeh and Boyerahmad province that 450people were selected using multi-stage random sampling method. Research tools weretwo researcher-made questionnaires whose validity were measured using content andconstruct validity, and their reliabilities were calculated through Kuder- Richardsonand Cronbach Alpha’s coeffcients. Results of the structural equation modelingshowed that; ssocial control has a signifcant negative effect on the potential forabnormal behavior And is able to explain 94 percent of the variation of the dependentvariable. Also, the effect of social control on the abnormal behavior potential (-0.97)is signifcant, which is signifcant due to the T (16.2) value of this coeffcient Andshows that, for each unit of change in social control, the probability of abnormalbehavior is 97 percent in the opposite direction of change.