مجله جامعه شناسی ایران
سال بیست و یکم شماره 3 (پیاپی 69، پاییز 1399)

Sometimes some concepts, due to the excessive use in various fields, become elastic and lose their explanatory power, and also instead of explaining reality, they become the veil of reality. What about the concept of fundamentalism? Does this concept explain what is called fundamentalism? Or should alternative concepts be used? And can the concept of fundamentalism be applied outside of the origins of twentieth-century Protestant America?In answer to these questions, there are two groups in favor (those who believe in the adequacy of the concept of fundamentalism) and those who disagree (those who believe in inadequacy). Lawrence, Riesebrodt, Altemeyer, Summers, Schwartz, and Lindley are among the first to believe in the definition of fundamentalism based on similarities in different religions and cultures. In contrast, proponents of inadequacy, such as Roton, Hunter, Saeed, Bruninson, and Freedman, have criticized the use of fundamentalism in other cultures and religions and sought to falsify the concept. One of these cultures and religions is the Islamic world and the religion of Islam. What about the equivalents of fundamentalism in the Islamic world? To answer this question, 18 experts were interviewed and through the analysis of the content of these interviews, the concepts of literalism (appearances), extremism, fundamentalism, Islamism (political Islam), radicalism, and dogmatism as equivalents of Islamic fundamentalism were obtained. After reviewing them, the two concepts of "salafi jihadi" and "jihadi literalism" have been proposed as equivalents.

The proliferation of new religious groups is one of the general manifestations of religious developments in the contemporary world. From the second half of the 20th century, social thinkers have suggested various ways to study these developments. Examining why and how these groups were formed, and the young joined these groups, has been one of the most important areas of research in this field. Here, this area of research has been studied under the heading of conversion. Our methodology was logical inferential analysis and inference, we examined the research findings in the field of sociology of religion and related fields. Although there is no universally accepted model or theory that fully explains the mechanism of conversion among the youth, the models and types of conversion that are presented here can trace the main lines and major tendencies about the process of conversion and help to plan and predict the future.

Skills training has been considered a new approach, especially in the education system. Also, it is believed that skill training is a tool for the development and progress of the country. The prevailing approach in empirical and policy-making texts pays less attention to the problematic facet of this issue. The main purpose of this study is to identify the theoretical and fundamental issues and challenges of skill training. In addition, this paper deals with the critical views to reveal the new dimensions of it. By systematic and critical reviewing of various theoretical traditions, we discussed the problems and challenges of skill training. The findings revealed that the fundamental issues in skill training are: degradation of work, tacit knowledge, the impossibility of planning for training, and skills as the reproduction of existing inequalities.

The construct of erotic woman in the history of Iran is a focal point in the history of sexuality. This study is designed to investigate when the woman become erotic using the genealogy. This article used two groups of historical documents: erotic pictures of the Safavid era, and written documents from this period. During the reign of King Abbas, the Great, a transition occurred from literary nudes to erotic nude in paintings. And since then, the images of women were presented with greater individuality in the organs. Towards the Late Safavid, nude images of women are continually symbolized the West. However, the question is not about the dualities of Western women and Persian women, but it is about the controversy between Christianity, Sufism, and Islam. Also numerous dissertations were written about this controversy. Therefore, nudity was attributed to the Western Christian woman. Through depicting female figures in solo paintings and murals, a new definition of femininity gradually began to emerge in the Persian man's imagination, and a kind of geographical shift in the Persian male desire was formed. The Christian woman become the object of Persian man 's longing, whose aftershocks were seen in the Qajar era more severely.