مجله جامعه شناسی ایران
سال بیست و چهارم شماره 1 (پیاپی 79، بهار 1402)

The current research aims to analyze the mechanisms of capital preservation by non-institutional actors and how to deal with Kolbary through the description of Kolbary field. In order to achieve this goal, the Structuration theory of Anthony Giddens was used to formulate concepts. The research method is critical ethnography with Karspeakan approach and the study field of Baneh border region, 25 informed and involved people were selected for semi-structured interview by purposeful and snowball sampling method. Based on the results, Kolbari field has the characteristics of authoritarian-exploitative relations, one-sided planning of the Kolbary process, absence of collective agency, unfair distribution of profit and risk, and the priority of goods over Kolbar. Actors beyond the appropriate and natural channels of situation, invisibility, breaking camouflage; The creeping advance is trying to stabilize the position and continuity of Kolbary.Through the mediation of Kolbary, as the main survival tactic, in various ways, by rebuilding a kind of moral life, and through mechanisms such as compromising acceptance, accepting the dangers of Kolbary, justification, and negative struggle, they accept and perpetuate Kolbary. In the end, the existing inequalities in the field of border trade between the inferior groups and other groups should be evaluated in their weakness in mobilizing resources and non-participation in the dialectic of control, in other words, the lack of agency.

Justice is an important social subject and the justice research is a necessary action of humanities. Justice research is a scientific and methodical study of justice for social change and applicability or theoretical and non-applicable research that is carried out in the fields of the basics and methodology of justice research and theorizing and implementing justice. In this research, the theses of sociology of the top universities of Iran have been analyzed with a systematic review method. The findings indicate the sixth rank of social sciences and social justice among disciplines and subjects of humanities. The quantity of justice research by formulating a system of problems, analyzing the problem position of justice research in sociology and the role of governments and discourses of justice and its quality by strengthening methodological dimensions, balance of research strategies, applied research, the balance of the aspects of justice research and the harmony of ontology and epistemology of theses will increase. The most important opportunity for the justice research for sociology is organizing the concepts related to justice, but the lack of sociologically attention to the justice research is a threat that its solution is the semantic research of justice and the return of the normative view of sociology to justice.

After the Islamic revolution, a religious discipline became dominant. This question appeared whether in postrevolutionary society people are more religious. In previous researches, it is mentioned that there is a gap in religiosity data. The gap is between religious believes, experiences, and emotions on one side and collective rituals on the other side. Also, the gap is between individual religious behaviors on one hand and collective rituals on the other hand. It is rarely discussed the gap inside the collective rituals. However, it is an important gap that enables us to analyze the religiosity in contemporary Iran through concepts other than secularization and privatization of religiosity. According to secondary analysis of data from two national surveys in 1390 and 1395, secondary rituals like pilgrimage were considerably popular. People turn to these rituals relying on their emotions. Besides, self-referential religiosity that is based on emotions has become important. Based on this, religious crowds have been formed which could be an important base to reproduce the dominant ideological apparatus. The duality of religious crowds and formal religiosity does not give us a realistic depiction. Nor does the duality of formal and individual religiosity. Furthermore, although the centrality of emotions and desires can lead to the formation of creative subject- as Alain Touraine said- but looking at the policies of government on secondary collective rituals, it is more probable that it will lead to the merge of the individual into the crowd. In this way, the ideological apparatus of the state will be reproduced and authoritarianism will be strengthened. The study of religious literature in Iran indicates a change in the ideological apparatus of the state from emphasizing individual worship such as prayer and fasting to collective rituals and sacred spaces.

Following the importance of studying migration as a possibility in recent migration literature, concepts such as "migration willing" and "staying willing" have been at the center of attention. Migration aspiration is defined as the priority of migration over staying, which is built into the biographical narratives of the potential migrantsIn this study, we have tried to interpret the information obtained from the narrative interview with some respondents by using the thematic narrative analysis. We selected the participants in a purposive sampling from young people between 20- 40 years old living in Isfahan. The findings show that the themes of willing to leave the homeland in the biographical narrative of the participants can be interpreted in three parts: turning points, anternarratives and proleptic reasons. Turning points are often formed by the narrator's interpretation of a specific action or happening in the past of his biography, which was the decisive moment of his decision to migrate; These actions and happenings drive his aspiration and lead to other anternarratives or reasons for migration. anternarratives are other reasons for those who aspire to leave their homeland, which originate from rethinking their personal experiences or knowledge and awareness of the context in which they live. Proleptic reasons are also related to predicting the future of life in the destination country or the future of life in the homeland in the continuation of the practical rationality of those who aspire to migrate.

From Qajar until now, the conflict between tradition and modernity became an insoluble equation for the country. The Fardidiyeh movement has a Heideggerian approach and its prominence is a radical opposition to modernity. The purpose of this work is to know why the Faridiyeh movement opposes modernity. Using the method of discourse analysis, the investigation showed: In the discourse of modernity, material ontology and the rationality of the subsistence mentality were opposed to the existential ontology and the rationality of the resurrectionist. In modernity, the central sign of humanism and signs such as scientism, technology, capitalism, individualism, freedom, liberalism, Protestantism, human rights, secularism and democracy found meaning with it. The central signifier of Fardidiyeh's discourse was the conscious and obligated human heart. Signs of sacred science, denial of technology (manifestation of human soul authority), denial of capitalism (manifestation of human selfishness), denial of secularism (loss of the concept of God and deification of man), Quranic wisdom, freedom of soul, Islamic human rights and God's rule, were detailed. And made a difference. In the political theory of modernity, the demand for maximum welfare and freedom for man, but the Fardidiyeh trend denied any tolerance and tolerance towards the subject itself, the foundation.

Decision-making is related to the political-social action of the political elites, who speed up or hinder the political progress of the society with their performance due to their power and influence. This research aimed to investigate the role of political elites in the process of developing political and social rights in Iranian society. The present research method was descriptive-analytical and relied on library sources. According to the results, to the extent that the elites and the worthy rule over the affairs, government and governance achieve high levels of efficiency and effectiveness, and aspects such as legitimacy, acceptability, and justice of the government are strengthened. Also, with the rule of the elites, other concepts in the field of politics, such as the participation of the competition, the circulation of the elites, etc., will be in an optimal state, and the political and social development will be on a growing path.