Sociology
M.H. SayahTaheri
Abstract
The main view of thinkers, with respect to the impact of cyberspace on religion, is that its continuous use would help lead to “secularization” of individuals and society. However, it seems that this process, under the influence of some interfering factors, has overturned and, in some cases, ...
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The main view of thinkers, with respect to the impact of cyberspace on religion, is that its continuous use would help lead to “secularization” of individuals and society. However, it seems that this process, under the influence of some interfering factors, has overturned and, in some cases, even strengthened the religious outlook of some users of the virtual space, a process which we call “desecularization”. In this article, the attempt is being made to examine what are the most critical factors that enhance desecularization in social networks, and how desecularized users resist those secularizing effects? This research has been done using a qualitative approach and based on grounded theory as well as the theoretical sampling method. The statistical population was undergraduate students from universities of Tehran who were religious and each of them having about a thousand followers on Instagram. Finally, 27 of them were interviewed through structured questionnaire. MAXQDA20 software was used to encode and analyze the data which were deduced in three stages of sub-and-main concepts. The 10 categories that were selected include: pre-network context of the individual; scientific protective armor; transnational knowledge; activism power of users; religious lifestyle; reminding and meditating about life's priorities for users; maturity in interactions; internal and external care; intellectual patience and to build a social network with indigenous characteristics. All these aforementioned characteristics are gathered under one title called “conscious struggle”.
Cultural Studies
A. Ghorbani; N. Ounagh; A. Salehi
Abstract
Youths are valuable assets of the society who would determine the future of that society. As a matter of fact, identifying different dimensions and factors affecting young people as well as finding solution to their problems are of great importance. The aim of this study, as the title indicates, is to ...
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Youths are valuable assets of the society who would determine the future of that society. As a matter of fact, identifying different dimensions and factors affecting young people as well as finding solution to their problems are of great importance. The aim of this study, as the title indicates, is to sociologically analyze the effect of socio-cultural factors affective on social isolation with a case study of the city of Bagh-e Bahadoran. The research is descriptive and survey-based; with the statistical population being youths aged 17-25 years from that city. The statistical population included 2000 people, 322 of them were selected by the proportional sampling method. The theoretic framework of this research was based on viewpoints of different thinkers such as Durkheim, Hari Alper, Merton, Simmel, Almond, Paul, Inglehart, Gwen, Giddens, and Marcuse. Findings show that there is a direct relationship between religiosity, social participation and social isolation but they are not meaningful and thus the hypothesis is rejected. With respect to socio-economic base and social isolation, there is an inverse and meaningful relationship. A direct and significant relationship is also shown between social media viewing and social isolation. Also, there is a significant relationship between socio-economic base and the ratio of social media viewing with social isolation. The regression analysis results show that two independent and dependent variables are attached to a good model and are able to explain social isolation. Similarly, they found to provide a suitable fit in the modeling of media structural equations and socio-economic base. As a result, socio-cultural factors explain social isolation.
Sociology
M.R. Taleban
Abstract
For more than two centuries, the social sciences have been subjected to the “irrational actor axiom" in the scientific study of religion. Religiosity and religious behavior were explained on the basis of primitive thought, neurotic impulses, and social conditioning; and the decline of religion ...
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For more than two centuries, the social sciences have been subjected to the “irrational actor axiom" in the scientific study of religion. Religiosity and religious behavior were explained on the basis of primitive thought, neurotic impulses, and social conditioning; and the decline of religion and religiosity was also seen as the inevitable consequence of scientific enlightenment and technological advancement. From the late 20th century, and especially early 21th century, an increasing set of empirical data from social science research has shown that this traditional approach to the scientific study of religion is defective. Many of these data have seriously challenged the old but still popular social sciences scholarship on "incompatibility of science with religion”, "the gradual decline of religion" and "pathological roots of religious commitment." The research evidence presented in this paper also showed that most of the extensive literature on the relationship between university education and the reduction of students' religiosity, which was dominated by the secularization paradigm and the incompatibility of science with religion, does not have the necessary empirical support. Also, analyzing the data on the religiosity of Muslims in Iran showed that the difference in religiosity of the population was more affected by their religious background of their family rather than by studying at the university.
Arash Hassan pour; Soraya Memar
Abstract
Religiosity has been pluralized and diversified at present era. This study, accepted this presupposition that religiosity as a varied, diverse and instable issue is out of duality of being religiousness or not. By accepting this presupposition we study and interpret one type of religiosity among youth ...
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Religiosity has been pluralized and diversified at present era. This study, accepted this presupposition that religiosity as a varied, diverse and instable issue is out of duality of being religiousness or not. By accepting this presupposition we study and interpret one type of religiosity among youth in Isfahan. To achieve the given purpose, by review the previous studies, in interpretive approach, qualitative method framework, Grounded Theory tradition, interview and Simmel theory about religiosity, data is collected. Based on the findings of the study, and with criteria of “self-recognition” we discovered and identified Self referential religiosity. Also, the results of the qualitative data reveal that religiosity of Youth change to: individual, non-compulsory, private, dispositional, and selective, based on self- Intellection, non-accepting heteronomy of religious institution and tend to contingency, hedonistic Phenomena. Finally In this study we also tried to offer, describe and illustrate paradigmatic model of qualitative data in frame of casual, contextual, consequential circumstances about advent and influence this type of religiosity.
Sirous Asadian; Marziyeh Mogaddam
Abstract
The purpose of this research is to study the impact of religious cartoons on religiosity of female six-grade students. This study is a quasi-experimental with pre-test, post-test and control group. The statistical population was primary school's sixth grade female students of Miyandoab city who were ...
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The purpose of this research is to study the impact of religious cartoons on religiosity of female six-grade students. This study is a quasi-experimental with pre-test, post-test and control group. The statistical population was primary school's sixth grade female students of Miyandoab city who were studying in non-public schools. By random sampling, a class of 15 people as experimental group and a class of 15 people as a control group were selected. Before performing any intervention, religiosity questionnaire was used in both groups. Then, after two weeks in experimental group, interventions (religious cartoons) were performed during 11 weeks andin the other class (control group) no intervention was done. Finally, after three months religiosity questionnaire was used again in both groups and the results were analyzed using MANCOVA. The results showed that religious cartoons could have significant impact on religiosity of students in experimental group.
masoud hajizadehmeymandi; Akbar Zareshahabadi; Hamid Taghavi Maryamabadi
Abstract
Religion is the most important value system in any society that needs to reproduce for society's stability in next genereations. Many different factors may effect this process but socialization is the most important among them and family among socialization agencies is very important . In this article ...
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Religion is the most important value system in any society that needs to reproduce for society's stability in next genereations. Many different factors may effect this process but socialization is the most important among them and family among socialization agencies is very important . In this article we study the effect of family on the religiosity of youth in Yazd city according of Parson's & Chalabi's macro& micro functional theories about social order.Yazd city is a desert ancient city in Iran that was built before Islam and is called Isatis and after Islamic appearance and the people's tendency to this religion, this city called Dar- al- ebadeh. Yazd city also have been called as the city of Badgear-ha, Negin-e kavir, the city of Khesht-e-kham and also the city of Ghanat, Ghonoot and Ghanaat.It seems in the late decades, the process of modernization has effected cultural traits & social institutions including religion and family institutions. The method of this reaserch is survey. The population study is 136000 Yazd households that the sample sized is computed according of Cochran's formula (325 Yazd households). The data analysis techniques which have been used , include multiple- regression, variance analysis and correlation coefficient. The findings showed there is a meaningful relationship between religiosity as a dependent variable and common family harmony as independent variable and this relationship is direct& positive, it means with increasing family harmony the religiosity of youth will increase.
Alireza Shojaeezand
Abstract
As a fascinating issue for the scholars in Religion Studies, religious experience has a long-lasting theological and social background in Christianity and Occidental history which has caused to the present increasing attention to the matter. However, as other concepts ad categories, its development in ...
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As a fascinating issue for the scholars in Religion Studies, religious experience has a long-lasting theological and social background in Christianity and Occidental history which has caused to the present increasing attention to the matter. However, as other concepts ad categories, its development in Iran has experienced a distorted process of just Academic and theoretical debates and not to experience it practically. Avoiding evaluating the term from Islamic theological point of view, while introducing some of its theological or historical and social backgrounds in the west, I attempt to make theologists and philosophers of religion, in addition to the religious psychologists and sociologists pay more attention to the necessity of caution and focus on the nature and status of religious Experience in Religion Studies, and its relation with religiosity.
Azam Ravadrad
Abstract
This paper attempts to study the correlation between IRIB’s Religious and Non-religious programs, and the levels of religiosity in Iran. Accordingly, I would firstly explain the key concepts as religious program, non-religious program, religious broadcasting, and Ideological broadcasting; then, ...
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This paper attempts to study the correlation between IRIB’s Religious and Non-religious programs, and the levels of religiosity in Iran. Accordingly, I would firstly explain the key concepts as religious program, non-religious program, religious broadcasting, and Ideological broadcasting; then, analyzing some instant programs, from non-religious to religious, I would attempt to formulize their impacts on one’s definition of religion –either as a private or simultaneously private and public matter. It is shown that in the trilogy of purely religious, purely entertaining, and mediated religious programs, it is the third which satisfy a religious television’s ideal.
Mehdi Faraji; Abbas Kazemi
Abstract
The present study attempts to illustrate transformations in religiosity in Iran in last three decades. Leaning on the survey data in last three decades in Iran, we attempt to explain the transformation of religiosity among Iranian adults, youth, men, and women respectively; in addition to the degree ...
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The present study attempts to illustrate transformations in religiosity in Iran in last three decades. Leaning on the survey data in last three decades in Iran, we attempt to explain the transformation of religiosity among Iranian adults, youth, men, and women respectively; in addition to the degree of transformation among different social classes over the time. Results show that one cannot argue about the transformation in religiosity as a whole, but should consider different social groups and different aspects of religiosity separately. It shows that individual religious behavior is steadily increasing, although with some degree of variation among different social groups; while some common rituals has decreased within which aspect women show different behavior from the others. Furthermore, Beliefs and religious experiments and intuitions was in high levels.
