Sociology
Vajihe Javani; Mojtaba Amiri
Abstract
The hijab is one of our Cultural religious norms and on the other hand, it is one of the most important aspects of soft war on behalf of enemies of the Islamic Revolution of Iran. Therefore, the bad Dressed is undoubtedly one of the consequences of cultural invasion. And cross-sectional approaches couldn’t ...
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The hijab is one of our Cultural religious norms and on the other hand, it is one of the most important aspects of soft war on behalf of enemies of the Islamic Revolution of Iran. Therefore, the bad Dressed is undoubtedly one of the consequences of cultural invasion. And cross-sectional approaches couldn’t be useful for understanding the problem deeply and doesn’t provide enough knowledge for effective and efficient cultural planning. The study aims to investigate the causes of the emergence of bad dressed and ways to deal with it. At this descriptive-survey study field as well as library studies were used to develop a theoretical frame work. Data collected through the researcher-made questionnaire that was validated and justified. The data was analyzed through using structural equation modeling. Conceptual framework was based on systematic thinking and comprehensive approach to the bad dressed phenomena. Thus the hijab is considered as a social system and the main elements in four sections; inputs, process, outcomes, and feedback were investigated.
Ali Jafari; Mohammad Mehdi Esmaeili
Abstract
The changes of women veil in Iran after the Islamic Revolution and examining its cultural, social, political and economic aspects and outcomes is very important and has turned into a hot issue for cultural studies on veil in the Islamic Republic of Iran. "Chador' as an outstanding type of women veil ...
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The changes of women veil in Iran after the Islamic Revolution and examining its cultural, social, political and economic aspects and outcomes is very important and has turned into a hot issue for cultural studies on veil in the Islamic Republic of Iran. "Chador' as an outstanding type of women veil in Iran has been affected b general trends of these changes and considerable parts of public culture and media atmosphere of Iran specially I RIB and cinema have represented these recent transformations. Although a great part of Iranian women actions on Chador take place in its traditional and classical form , considering these kinds of changes in the sign and function of Chador for some parts of social body and media representations of this veil makes this phenomenon very important and sensitive for cultural studies of dress and veil in Iran. This article has studied some degrees of semiotic, functional and semantic changes of chador hijab in I RIB series. Through 4 focus group interviews with 15 academic and seminarian women dressing traditional and classical Chador, this study analyzed the recent IRIB constructions of Chador dressing women and girls" which describes the wide functional and semantic transformations of Chador representation in IRIB dramatic programs. Thus some media and cultural malfunctions are observed in these progI'3rIlS and Chador hijab has degraded to an attractive and flashy "cape".
Hassan Bashir
Abstract
Hijab is a sign, a sign of cultural differences which has various emergences in different communities. In this article the Islamic veil among Muslims in the West is discussed as an “Islamic Identity” and as a phenomenon of “Cultural Difference” with the Western societies. This ...
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Hijab is a sign, a sign of cultural differences which has various emergences in different communities. In this article the Islamic veil among Muslims in the West is discussed as an “Islamic Identity” and as a phenomenon of “Cultural Difference” with the Western societies. This sign has represented the Muslim not only as a religious group, a minority which belongs to the East, and a group of people that their culture is different with the dominant culture of the West, but also is different from Westerners how does not accept the culture of veil for women in general. Furthermore, it is emerging different cultural and religious discourses in the Western societies which could be assumed as a challenge to the dominant culture of freedom, liberalism and feminism discourse. This paper aims to clarify the approaches of cultural semiotics, especially, the cultural policy of difference as a new approach to strengthen the neo-orientalism and neo-colonialism approaches and how the discourse of the veil and the otherness is developed in the Western societies. Discourse analysis of various news and reports in Western Media demonstrate the emergence of new methods of discourse on issues related to Islam and Muslims in general and the “Islamic veil” as a special way of life to put the “Islamic Identity” in opposition to the “Western Identity” which is affected by the orientalism discourse on its old and new approaches. This new way of discourse is trying to institutionalize the idea of “I and the other” based on the new understanding of “otherness” and “the cultural policies of difference”.
Abolfazl Shakoori; Jalil Dara
Abstract
As an Islamic obligation in Iran’s Society, the Hijab doctrine was regarded by Pahlavi Dynasty as an impediment in the way of development. Therefore, the “politics of Nudism” is pursued by the regime. It was not acceptable to the people. The current research argues that Islamic Schools ...
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As an Islamic obligation in Iran’s Society, the Hijab doctrine was regarded by Pahlavi Dynasty as an impediment in the way of development. Therefore, the “politics of Nudism” is pursued by the regime. It was not acceptable to the people. The current research argues that Islamic Schools established during the reign of second Pahlavi, from Social Capital perspective, were an influential and significant institutions that acted as a network, which possessing a strong norms such as “Hijab”, contributed greatly to the strengthening of hijab culture in two ways: first, because observing hijab rules in these schools was obligatory, it reinforced the culture of wearing hijab among students and their families. Secondly, from social capital point of view, these networks are suitable places for trustful cooperation. So, with continued governance of Hijab culture in these schools, it naturally opposed the “politics of Nudism” and, therefore, contributed to strengthening of Hijab culture.
