Alvi, S. (2013). Voguing the Vei:Exploring an Emerging Youth Subculture of Muslim Women Fashioning a New Canadian Identity. Ottawa. Canada: Faculty of Graduate and Postdoctoral Studies.
Ameli, S. (2003). Globalization, Americanization and British Muslim Identity, Compilation. London: ICAS press.
Āmeli, S. R. (1383 [2004 A.D.]). Do jahāni šodanhā va āyande-ye hoviyat hā-ye hamzamān. Zamime-ye xeradname-ye hamšahri, 26, 10-11.
Āmeli, S. R. (1385 [2006 A.D.]). Farhang-e mardom pasand va šahr-e mardom pasand, Tehrān šahr-e mahalli- jahāni. Faslname-ye anjoman-e irāni-ye motāle'āt-e farhangi va ertebātāt, No: 5, Pp: 13-50.
Āmeli, S. R. (1392 [2013 A.D.]). Ravešhā-ye tahqiq dar motāle'āt-e farhangi va resāne. Tehrān: Entešārāt-e Dānešgah-e Tehrān.
Beauregard, R. A., and Bounds, A. (2000). Urban Citizenship. In E. F. Isin (Ed.), Democracy Citizenship and The Global City. London: Routledge. 243-256.
Caouette,
J. (September 26, 2012). Personal Identity: Who are you? What am I?".
A group blog discussing a wide range of topics. http://aphilosopherstake.com/2012/09/26/personal-identity-who-are-you-what-am-i/
Chatman, C. M.& Eccles, J. S. & Malanchuk, O. (2005). Identity Negotiation in Everyday Settings. In Downey, G., Eccles, J.,& chatman, C (Eds) Navigating the Future: Social identity, coping, and Life tasks. 116-140.
Chaudhury, S. & Miller, L. (2008). Religious Identity Formation Among Bangladeshi American Muslim Adolescents. Journal of Adolescent Research. 23 (4). 383-410.
Cline, T. and Abreu, G. (2012). “Silent” Monologues, “loud” Dialogues and the Emergence of Hibernated I-positions in the Negotiation of Multivoiced Cultural Identities. Culture & Psychology. December 18, 494-509.
Crocker, J. S. & Major, B. (1989). Social Stigma & Self-Protective Properties of Stigma. Psychological Review. 96 (4), 608-30.
Cross, W. E., & Strauss, L. (1998). The Everyday Functions of African American Identity. In Prejudice: The Target’s Perspective. edited by Janet K. Swim and Charies Stangor. San Diego: Academic Press.
Darawish, L. (2014). The Shiite Law of Migration: Preserving Identitiy. Safeguarding Morality.
Studies in Religion/Sciences Religieuses. 43 (1). 70-101.
http://sir.sagepub.com/content/43/1/70
Deaux, K., and Ethier, K. A. (1998). “Negotiating Social Identity.” In Prejudice: The Target’s Perspective. edited by Janet K. Swin and Charles Stangor. San Diego: Academic Press.
Dorudi, N., & maleki, H. (1392 [2013 A.D.]). Fetrat dar āyāt va revāyāt. Adyān va erfān, ma'refat, 187, 29-46.
Erol, A. (2001).Understanding the Diversity of Islamic Identity in Turkey through Popular Music: The Global/Local Nexus. Social Compas. 58 (2), 187–202.
GhazalRead, Jen’nan & Bartkowski, John p. (2000). To Veil or Not to Veil?: A Case Study of Identity Negotiation among Muslim Women in Austin, Texas. Gender & Society. Jun 1, 2000, 14, 395- 417.
Golmohammadi, A. (1381 [2002 A.D.]). Jahāni šodan, farhang, hoviyat. Tehrān: Našr-e Ney.
Haviland, W.A. (1993). Cultural Anthropology .Fort Wrth: Harcourt Brace Jovanovich Colloege.
Javādi Āmoli, A. (1381 [2002 A.D]). Tafsir-e mozu'i-ye Qorān-e karim (surat va sirat-e ensān dar Qorān). (2nd ed.). Qom: Asrā'.
Jenkins, R. (1381 [2002 A.D.]). Hoviyat-e ejtemā'i. (Persian translation of Social identity), translated by Yār Ahmadi, T. Tehrān: Entešārāt-e Širāze.
Jian Sin, W. (1384 [2005 A.D.]. Negāhi be vaz'iyat-e mosalmānān-e Žāpon. Čašmandāz-e ertebātāt-e farhangi, 19, 51-55.
Khan, Z. (2000). Musilim Presence in Eurpupe: The British Dimension – Identity, Integration and Communication Activism.
Current Sociology. 48 (1). 28-40.
http://csi.sagepub.com/content/48/4/29.
Kuppinger, P. (2013). "Multiethnic Urban Cultures in Germany." Space and Culture, 17 (1), 29-42.
Lindlof, Thomas R., & Taylor, Bryan C. (1388 [2009 A.D.]). Ravešhā-ye tahqiq-e keyfi dar olum-e ertebātāt. (Persian translation of Qualitative communication research methods), translated by: Giviyān, A. Tehrān: Hamšahri.
Mazāheri, M., & Hoseynzādegān, Z. (1390 [2011 A.D.]). Barresi-ye ta'sir-e resānehā-ye jahāni bar hoviyat-e farhangi-ye javānān. Motāle'āt-e rāhbordi-ye jahāni šodan, 2 (5), 39-62.
Mostafavi kāšāni, L. (1379 [2000 A.D.]). Ahvāl-e ensān-e qarbi. Tehrān: Markaz-e Pažuhešhā-ye Bonyādi.
Negāreš, H. (1380 [2001 A.D.]). Hoviyat-e dini va enqetā'-e farhangi. Tehrān: Namāyandegi-ye Vali-ye Faqih dar Sepāh.
Pavlenko, A. (2001). In the World of the Tradition, I was unimagined': Negotiation of Identities in Cross-cultural Autobiographies. International Journal of Bilingualism, 3, 317-344.
Pedziwiatr, K. (2011). How Progressive is " Progressive Islam"? The Limite of the Religious Individualization of the European Muslim Elites. Social Compass. 58 (2). 214-222.
Samovar, L., Porter, R., & Stefani, L. (1379 [2000 A.D.]). Ertebāt-e beyn-e farhang hā. (Persian translation of Communication between cultures), translated by kiyāni, Gh., & Mirhoseyni, A. Tehrān: Entešārāt-e Bāz.
Sartawi, M. and Sammut, G. (2012).Negotiating British Muslim Identity: Everyday Concerns of Practicing Muslims in London. Culture Psychology. 18, 559- 576.
Scourfield, J. […et al] (2012). The Integenerational Transmission of Islam in England and Wales: Evidence from the Citizenship Survey. Sociology. 46(1). 91-108.
Šeyxāvandi, D. (1380 [2001 A.D.]). Nāsiyonālism va hoviyat-e dini. Tehrān: Markaz-e Bāzšenāsi-ye Eslām va Irland.
Shell, G. R. (2006). Bargaining for Advantage. New York: Penguin Books.
Skandrani, S. M. & Taı¨eb, O. & Moro, M. R. (2012). Transnational Practices, Intergenerational Relations and Identity Construction in a Migratory Context: The Case of Young Women of Maghrebine Origin in France. Culture & Psychology. 18(1), 76–98.
Smiith, H., (1991). The World's Religions .New York: Harper Collins.
Snyder,W.E. (2003). Perseptions on the Diffusion and Adoption of Skill Soft, an e-Learning Program: A Case Study of a Military Organization, Dissertation Ph.D. at http://scholar.lib.vt.edu/theses/.
Statham, P. […et al] (2005). Resilient or adaptable Islam?'. SAGE Publications. 5(4), 427-459.
Strauss, A., & C
orbin , J. (1390 [2011 A.D.]).
Osul-e raveše tahqiq-e keyfi: Nazariye-ye mabnāyi, raviyehā va šivehā. (Persian translation of Basics of qualitative research: techniques and procedures for developing grounded theory), translated by Mohammadi, B.). (3
rd ed.). Tehrān: Pažuhešgāh-e Olum-e Ensāni va Motāle'āt-e Farhangi.
Tājbaxš, X., & Āmeli, S.R. (1390 [2011 A.D.]). Pažuheši dar zamine-ye hoviyat-e mosalmānān-e ši'i-ye beritāniyāyi. Faslnāme-ye ši'e šenāsi, 36, 7-34.
Thomas, P. & Sanderson, P. (2012). Unwilling Citizens? Muslim Young People and National Identity. Sociology. 45, 1028–1044.
Vanoli, A. (2013). The Muslim world and the Italian identity: New directions for historical research. Forum Italicum. 47 (2), 423-430.
Wagner, W. [… et al] (2012). The Veil and Muslim Women's Identity: Cultural Pressures and Resistance to Stereotyping. Culture & Psychology. 18 (4), 521–541.
Xomeyni, R. (1376 [1997 A.D.]). Tozih ol-masāel. Mašhad: Entešārāt-e Hātef.
ارسال نظر در مورد این مقاله