نشریه زن در توسعه و سیاست
سال هفدهم شماره 2 (تابستان 1398)

Abstract The policy of Compulsory "Unveiling" was implemented in January 1936 (Dāy 1314) as the official policy of the First Pahlavi Regime, and accordingly, women were forced to unveil by the police force. In September 1943, during the Second Pahlavi era, the government ordered to eliminate the term "compulsory" in this policy. This article is studying the resistance of social actors, in particular women's agency, to the implementation of this law and will show that in three main periods, from 1927 to 1935, and from 1935 to 1941, and from 1941 to 1943, three different forms of resistance against unveiling has been formed. The beginning of World War II in 1939 and the occupation of Iran by the Allies in 1941 are the most important structural changes that have provided context for action of social actors. The Second Pahlavi required that the clergy (Ulamā) support his monarchy or at least they do not disagree with it. This is another important change that helps the institutional revival of the clergy as an important power in topic of hijab. The article will show that there is no uniform and planned process in confronting women with "Unveiling" whereas this is resulted from the historical and social dispersed forces which provides the context for "Return to Hijab" in 1943. Women pursue a set of strategies against the policy of unveiling such as positive resistance and innovation in clothing design, negative resistance and physical conflict with police officers, immigration, staying at home and social deprivation, as well as petitioning for legal authorities. During the course of this resistance and return, the next discourse of hijab is formed such as "Hijab as Freedom" or the responsibility of the government to promote hijab. The Foucault method of analyzing historical trends, and first-hand documents, and official reports of the police and the Ministry of Interior, and oral history at the aforementioned time periods has been used in this paper.

The purpose of this study was to investigate the marital life experiences of women in Kermanshah. These women are the ones who have spent at least a decade of their married life together and are unwilling to divorce. The research method was narrative analysis and purposeful sampling was used. Finally, 20 women were interviewed. Qualitative analysis (themes) The story of women's marital stability experience can be narrated in five situations: First position: family's desire to get married: This situation involves two sub-categories: the preference for family experience and interest over the girl's interest in marriage. stage two: Couples living under one roof: This includes events and conflicts that include: feelings of childlessness for mothers, sexual needs, conflict until divorce.Stage Three: Impact on Couples' Adaptation: After the height of conflict, couples gradually adapt. It has a great impact on separation from the paternal family and independence. Stage Four: Begin Honeymoon Living: Couples' attention to shared desire gives them a sense of calm. Women also experience some form of marital stability after having children. Stage Five: Satisfying Marital Life: At this point, women have had enough experiences to continue living. They have also learned to manage relationships within and outside the family. Thus, the stability of marital life can be narrated in the form of external family supervision and couples' internal commitment.

Although in general, politics in contemporary Iran have had patriarchal orientation, efforts and actions taken place regarding reforming women’s condition cannot be ignored. In this article, we have tried investigate the changes of orientations, factors and consequences of gender politics in Iran between the years of 1270 to 1320. According to theoretical approach of this article, transformation of gender policies has been differed from an era to the other; and influenced by three factors: 1-Ideas and movements regarding transformation of women’s condition; 2-Conservative forces resistance; 3-Government orientation and actions. And we have found that in a 15-year period before constitutional movement, the very primary sprouts of ideas and movements related to transformation of women’s condition have been started. But the major weakness of this movement which was the fierce resistance of conservatives on one hand and the authority’s reluctance on the other hand prevented a drastic change in women’s condition and transformation of gender related ideas. After the victory of constitutional movement until the 1299 coup, there were plenty of opportunities to make some changes in women themselves and also have the support of some authorities and new political organizations such as the Parliament and reform parties for transformation of women’s condition. It was in this era that the right of women’s education was granted. Moreover, new demands and ideas like legal equity and women’s right to political participation were brought up.in the 20 years after the coup in which the government itself was in charge of transformation of women’s situation, although there were noticeable changes in education, employment and on top of that presence of women in public arenas, imperious nature of these changes and their incompatibility with the dominant culture not only did prevent the development of ideas and reform movements regarding gender, but also was the starting point for development of orientations and the retrogressive forces in next era.

Addressing the issue of women in the body of knowledge often takes a network of their problems, and the generated knowledge is generally focused on the issues of this stratum as a case. That is, we are always faced with a range of findings focused on personal, family or social issues in relation to women's issues that in a blurred form, does not provide a clear-cut model of the meaning of women in the discourse of the Islamic Revolution. The lack of a systematic approach and a clear model of women in the discourse of the Islamic Revolution is one of the most important shortcomings. Therefore, this research, regardless of the case and selective view of women with the aim of drawing the conceptual model of the revolution leader's thought system in the subject of women, seeks to answer this fundamental question: in Ayatollah Khamenei's thought system in what conceptual model is a woman portrayed? In order to answer this question by adopting a qualitative content analysis method, in the framework of the Systematic approach, two key concepts of the “third model” and “revolutionary man” were obtained, that Each of these implies the dimensions of the image, and The resulting image represents revolution leader’s humanist look, but with gender considerations on the issue of women in the vast array of his thought system.

Unlike many previous studies that have been inspired by some kind of medical and pathological discourse to investigate the consequences of hookah and tobacco use on consumer’s health, the purpose of the present study is to understand the semantic implications of this phenomenon Among Baloch women residing in Damen village of Iranshahr city. In view of the main issue of the research and the most important goal outlined, in the methodological dimension we have also adopted a qualitative approach appropriate to anthropological work, namely “ethnography”. Finally, the findings show that the tendency to use hookah among the study population is not merely an individual tendency and it’s not anti-social and abnormal. Rather, it must be seen along special cultural contexts that have unique semantic implications. This topic is discussed in the following six categories: 1) Hookah using and continuation of traditions; 2) Hookah consumption, affirmation and social identification; 3) Hookah using, redemption of tension and woman’s agency; 4) Hookah using and leisure; 5) Hookah using and treatment of disease; 6) Hookah using, strengthening and maintaining of group cohesion.

An imposter phenomenon is about people who have very high scientific and artistic abilities and abilities, but do not internalize these beliefs and achievements. The purpose of this study was to investigate and compare the causal relationship between masculinity and femininity gender roles and family flexibility with self-centered self-mediating self-denial mediation in girls and boys in Shahid Chamran University of Ahwaz. The statistical population of all undergraduate students was studying in the academic year 1396-1397. Of these, 200 (120 boys and 80 girls) were selected by multi-stage random sampling. The instruments used in this study included the Rice and colleagues shortness form (SCS) questionnaire (2011), Bami's gender role-related questionnaire (BSRI), the Clancy's CIPS (1985) scale and Shakeri family's resilience scale (1382). Results indicated that the relationship between gender roles of masculinity and femininity and family flexibility and Imposter by Self-compassion is mediated. The results of the group specificity of structural relations showed that the relationships between gender roles of masculinity and femininity, family flexibility, Imposter and Self-compassion were equivalent for both groups. All of the regression weights in the global model and for each of the two groups (girl and boy), were statistically significant and model' predictors accounted for 18 percent of the variance in Imposter. The results showed that female students showed gender role of femininity and higher scores in dementia and lower levels of self-incapacitation than men. But men were associated with male gender roles and high levels of Self-compassion and lower scores in imposter.

Suicide is one of the social injuries in various societies, which is done in a variety of ways; self-immolation is one of the most painful of these practices. The aim of this paper was to the lived experience of women survivors of self-immolation in Kohnani district of Kohdasht city, which during the years 2004 to 2017 committed self-immolation but survived the death. In this qualitative research, researchers have used the method of interpretive phenomenology, purposive sampling and deep interviewing technique with 10 women to collect information. All interviews were recorded and immediately imprinted on paper and analyzed with an interpretive approach.Research findings indicate that the seven main categories of "Cultural Traditionalism", "Economic Challenges", "Lack of Relational skills", "Violence of husbands against women", "Unpleasant divorce", "self-expression and deliverance", and "easy access to the materials of self-immolation"; are contexts and conditions which affect the attempting self-immolation for women. The results of this study indicate the interaction of different cultural-social, economic and psychological dimensions in the process of self-immolation in rural women. Based on the findings, this study offered some suggestions.