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کاربرد نوع شرط:
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: آشوب,خودسازماندهی,ایرانی,هویت اسلامی,هویت اسلامی-ایرانی,خودهمانندی,پیچیدگی و خودترمیم
- چکیده: در جهان امروز برخورداری از هویتهای چندگانه ملی، محلی، بینالمللی، دینی، شغلی، جنسیتی، حرفهای، گروهی، قومی، زبانی و ... جزئی از اقتضائات زندگی اجتماعی است. این هویتهای چندگانه و پیچیدگی آنها ما را متوجه این سؤال میکند که هویت اسلامی ایرانی در دوره حاضر تحت تأثیر چه عناصری قرار میگیرد و این عناصر چگونه به شکلگیری، شکوفایی و زوال این هویت منجر میشود. ما برای پاسخگویی به این پرسش، این فرضیه را به آزمون میگذاریم که هویت ایرانی - اسلامی تحت تأثیر عناصر متعامل گوناگون و بازیگران بیشمار، به صورت خودسازماندهی شدهای سامان مییابد و آسیبهای آن به صورت خود ترمیمی درمان میشود. برای آزمون این فرضیه از نظریه آشوب که نظریه شناخت سیستمهای پیچیده است، استفاده میکنیم. ما در این تحقیق به این نتیجه رسیدیم که عناصر هویت ساز نه به صورت هرمی، بلکه به صورت شبکهای رفتار میکنند. ویژگیهای هویتی به صورت خودهمانندی در همه بخشهای آن تکرار میشوند. هویت اسلامی - ایرانی به خودترمیمی می پردازد و به پدیدههای بسیار کوچک که اغلب نادیده گرفته میشود، حساس است و همه این رفتارها به صورت خودسازماندهی شدهای صورت میگیرد و در نهایت اینکه برای سامان هویت اسلامی - ایرانی در این سیستم آشوبناک و پیچیده باید به این ویژگیها توجه و مطابق آن برنامهریزی و فعالیت کرد.
- چکیده انگلیسی: Introduction In today's world having multiple identities, national, local, international, religious, occupational, gender, professional, group, tribal, linguistic and so on is a part of the requirements of social life. This paper seeks to investigate the elements formulating Islamic-Iranian identity in the current period. This period has experienced strong progress in all aspects of science, art, and literature, which has in turn brought about new needs and problems. What is clear is the fact that with the advent of the twentieth century and its idiosyncrasies, human beings appear to be bewildered, frustrated, alienated from themselves. Philosophers, intellectuals and ordinary people are confronted with a state of confusion, asking themselves: Who am I? What am I? Why am I here? With an understanding of the complexity of multiple identities, the big question that remains is: What factors affect the Islamic Identity in the present period and how these elements contribute to formulation, prosperity, and decline of this identity? In reply to this question, we put this hypothesis to the test: Islamic Iranian identity under the influence of various interactive elements and numerous actors will be organized through self-organizing and its injuries are treated through self-healing. Material & Methods In this research, a comparative method is used in which political and social phenomena are compared to biological, technical and mathematical phenomena. In this paper we use the theory of chaos and complexity. Many scientists believe that twentieth century science will be known for only three theories: relativity, quantum mechanics and chaos theory, which refers to systems that, despite their irregularities, contain a latent regularity which express irregular, unpredictable, complicated and nonlinear behavior, and the system is believed to enjoy a pattern of ultimate discipline within all this chaos. Discussion of Results & Conclusions Identity making is a collective phenomenon in a way that everyone can have a role in shaping it. Community identity is like a living and dynamic system that continuously moves toward an endless excellence. We have argued in this paper that components of the Islamic-Iranian identity function not as a pyramid but rather as a unified network: 1- Self-similarity identity: Iranian identity, ranging from religion to politics and from the political parties to economic groups, is presented as a system made up of self-similarity components. Hence, our daily activities are like our identity construction. If Iranian identity structure experiences any crisis and injuries, these damages are also observed in micro and macro scales. 2- Self-Organization identity: Iranian Community regulates itself with no need for external factors. This organization is brought about as a result of the behavior of individual members and will continue to an infinite boundary. 3- The Butterfly Effect and Identity: Based on the theory of chaos and the Butterfly Effect, factors like individual behavior, individual thoughts and have a great impact on the whole structure of our identity. 4- Strange attractions and identity: Basically, identity and self-understanding is something fluid, fragmented, incomplete and changing. Because of its chaotic system, identity has nonlinear and non-repetitive behavior, and the relationships among the elements are not periodic or spot. Rather, due to the immense complexity of the next point of departure, identity behavior is not clear. 5- Iranian Islamic identity self-healing in dealing with the Western civilization: Iranian identity identifies the errors or injuries resulting from globalization and then works them out identifies system malfunctions and initiates corrective policies and enforces them without disturbing the environment. Hence, these corrective measures may involve changes in a particular element or all the elements of identity. The remaining non-defective parts of the identity find their way to go on without the defective parts. In light of the above arguments, self-healing seems to be an important component of Islamic-Iranian identity. This identity is composed of some components which make up a unified system. Now that some elements of this identity have been challenged by other identities, its unaffected parts will remain dynamic and will go on to self-heal itself like sophisticated systems. In the new era, institutions such as universities and schools are inefficient in identity making, and scatter everyone to form a separated identity.
- انتشار مقاله: 25-03-1395
- نویسندگان: ولی موسوی نژاد,حمداله اکوانی
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: سرمایه اجتماعی,برنامههای تلویزیون,برنامههای کانالهای ماهوارهای,رسانههای جمعی
- چکیده: مقاله حاضر به تحلیل مقایسهای اثرهای استفاده از برنامههای تلویزیون و ماهواره و برخی متغیرهای رسانهای اثرگذار بر سرمایه اجتماعی و ابعاد و مؤلفههای آن پرداخته است. چهارچوب نظری مورد استفاده در این پژوهش نظریه «کاشت» است که به وسیله جرج گربنر و همکارانش بسط و گسترش یافته است . هدف مقاله حاضر، بررسی رابطه سرمایه اجتماعی افراد با میزان استفاده آنان از رسانههای جمعی داخلی و خارجی و برخی متغیرهای زمینهای، مانند: جنسیت، محل سکونت خانواده، طبقه اجتماعی، رشته و مقطع تحصیلی دانشجویان و میزان مصرف رسانهای، الگوی مصرف رسانهای، میزان اعتماد رسانهای، میزان احساس ترغیب به مشارکت اجتماعی از سوی رسانههای جمعی، میزان احساس آگاهیبخشی رسانههای جمعی و نوع مصرف رسانهای بر اساس ترجیح مصرف تلویزیون یا ماهواره است. براساس نتایج پژوهش، در هر دو گروه مخاطبان تلویزیون و ماهواره، افرادی که از نظر الگوی مصرف رسانهای دارای مصرف کیفی هستند، از سرمایه اجتماعی بالاتری نسبت به مخاطبان دارای مصرف عامیانه برخوردار هستند. میزان سرمایه اجتماعی بینندگان عادی برنامههای تلویزیون و ماهواره از مخاطبان پرمصرف بیشتر است. براساس ضرایب بتای متغیرهای مستقل مورد بررسی در تحلیل مسیر عوامل رسانهای اثرگذار بر سرمایه اجتماعی، متغیرهای میزان اعتماد رسانهای، میزان مصرف رسانهای، نوع مصرف رسانهای، محل سکونت خانواده، جنسیت، میزان احساس آگاهی بخشی رسانهها، میزان احساس ترغیب به مشارکت اجتماعی و سیاسی توسط رسانهها و الگوی مصرف رسانهای به ترتیب بیشترین تا کمترین تأثیر را بر سرمایه اجتماعی دانشجویان دارند.
- چکیده انگلیسی: Introduction Social capital and its major components and dimensions are related to social values, norms, institutions, and performances of activists and its improvement depends on factors that can lead to the development and expansion of social trust, participation, and unity. The development and spread of social perspectives, values, and norms can create social constructs that lead to social capital and in that way cause the improvement and development in any society. One of these ways is the mass media and how to make use of them. Some scholars believe that together with the spread of communication technologies and their use in Iran, the awareness and general knowledge of the youth has increased rapidly and has led to a cultural development and consequently to the increase of the social capital. Some others have pointed to the reduction of social interactions among the youth and the flow of information in a society being one-way and consider them as the cause of reduction in the social unity within any society. Some sociologists consider mass media as the cause of a permanent social trust (Coleman, 1999). Others believe that it is a tool to dominate masses culturally through turning it into a cultural industry (Horkheimer & Adorno, 2002 Ritzer, 1996). Horkheimer and Adorno in their article titled, âCulture Industryâ argue that, âNowadays, culture influences everything. The TV, cinema, and publications have established a system that is unified, exactly like a whole. Obviously, culture has been turned into an industry and follows the rules of production in the market (Horkheimer & Adorno, 2002). In their view, this industry tries to change the satisfaction of the audience and in this way provide for their needs to have fun and hubbies. In addition, Ritzer considers the culture industry to be âlogical and bureaucratized constructsâ (like television channels) which influence culture (Ritzer, 1996). Robert Putnam has used the concept of social capital in relation to the studies on social communication in the U.S. The main theme of his work on American society was that after 1960, it has shown a uniform trend towards isolation from the social life. He considers mass media as one of the major reasons for such a phenomenon. The subject of his study was the lack of social capital in the U.S., which is related to the fears, and hopes of many people. His studies have attracted the attention of many experts, policy makers, and even a large number of young people. Putnam considers social capital as good and lack of it as bad and calls for actions to restore societies to health. He believes that the growing number of media technologies especially that of television is the main reason of laziness among Americans. In Putnamâs view, television is the main reason of Americansâ isolation and reduction of social capital through the disconnection of social interactions. He thinks that watching TV has not replaced social interactions and has not led to inner satisfaction among Americans since he believes that those who watch many television programs despise it gradually and enjoy less (Field, 2008). Putnam argues that spending time on social media especially television prevents human beings from thinking about serious social issues. Examples of reduction in the rate of involvement in voluntary activities and helping those in need originates from the excessive attraction of the youth towards television and radio programs and the Internet. It seems that what the media transfer to the youth reflects the point that what image do we have of ourselves as citizens (Field, 2008). Thus the purpose of this paper is to study the impact that TV programs and Satellite channels have on social capital among students. Material & Methods Survey research has been used in the current study in order to collect data. The data required for the evaluation of the rate of studentsâ use of domestic news from internal TV and the effects of the rate of media consumption and media consumption patterns on their social capital were collected using questionnaire. In order to determine the validity of this instrument, face validity assessment, test-retest method, and established measures were applied. In order to assess the reliability of the instrument, Cronbach's Alpha was used. Based on this analysis, the reliability of the questionnaire of subjective social capital was determined as 0.852 and the reliability of the questionnaire of objective social capital was determined as 0.824. The research population consisted of all the students studying in state universities in the city of Tabriz during 2011-2012. The sample size is consisted of 381 students, chosen based on stratified random sampling method. Discussion of Results & Conclusions The testing of the first hypothesis reveals that the ordinary viewers of TV programs do have a higher degree of social capital compared with the high-consumption group of viewers. The reason for this might be originated from peopleâs detachment from the realities within a society that are happening in a daily fashion and can be effective in forming oneâs thoughts, opinions, and socials activities. The high-consumption viewers loose themselves in the world of visual media and movies and other programs. So become unable to demonstrate a whole picture of the realities of a society and because of their limitations, are only able to picture a part of social realities that are objective and can be pictures. With regard to satellite channels, since the majority of the viewers watch Persian-language programs and the managers of those channels have their own underlying political aims, by which they only portrait a part of realities in Iranian society on various social, cultural, and political aspects that are in line with their own goals, thus the viewers are integrated into a world that is made up for them and become detached from the realities of their own social environment, alienated from their surrounding society. Those who make use of several media such as the Internet, satellite, and newspapers put a low trust in news that is broadcasted from domestic television while those who use domestic television and radio agree more with that. The reason for people to watch the programs of satellite TV might be due to a compensatory approach and complementing their information and knowledge in the combination of the programs in domestic TV with the programs of satellite channels. When audiences face the programs of other media, their attitudes and mentality becomes influenced, too. Maybe this is the reason for the lower trust of the users of the Internet, newspapers, and satellite in the perspectives that are presented on domestic TV on various issues.
- انتشار مقاله: 25-03-1395
- نویسندگان: داود ابراهیم پور,باقر ساروخانی,غلامعباس توسلی
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: هویت ملی,دانشآموزان,نظام ارزشی,میاندوآب,ارزشهای دینی
- چکیده: هدف پژوهش حاضر، بررسی ارتباط نظامهای ارزشی با هویت ملی دانشآموزان پسر مقطع متوسطه شهر میاندوآب در سال تحصیلی91-1390 است. روش تحقیق پیمایشی و جامعه آماری کلیه دانشآموزان مقطع متوسطه (2423 نفر) شهر میاندوآب و حجم نمونه 300 نفر بوده است. روش نمونهگیری سهمیهای بوده و از پرسشنامه استاندارد و همچنین محقق ساخته برای جمعآوری دادهها استفاده شد. اعتبار ابزار اندازه گیری از نوع صوری و پایایی آن با استفاده از روش آلفای کرونباخ به ترتیب 89/0 و80/0 بر آورد شده است. نظامهای ارزشی براساس تقسیمبندی ششگانه آلپورت بررسی شدهاند. نتایج پژوهش نشان میدهد به جز ارزشهای اقتصادی، بین دیگر ابعاد نظام ارزشی (به ترتیب ارزشهای دینی، علمی، هنری، اجتماعی و سیاسی) رابطه معنادار، مستقیم و مثبت با هویت ملی دانشآموزان وجود دارد. همچنین، نتایج حاصل از رگرسیون چندمتغیره نشان داد که 20 درصد از تغییرات متغیر وابسته هویت ملی توسط متغیر ارزشهای دینی تبیین میشود.
- چکیده انگلیسی: Introduction: Nowadays in a changing world values are changing too, especially value systems and their consequences are very interesting for sociologists and other scholars of culture. Value systems have a main role in the guidance of human life, cultural interactions, selection of technology and attitude to science. One of the most important roles of value systems is the formation of social identity (Elmi, 2009). We can understand believes, attitudes, judgments and identity by studying the value system of people. Social identity has multidimensional. For example, national identity, ethnic identity, gender identity and occupational identity are some important aspects of social identity. Because of the importance of national identity, in this research we focused on national identity as one of the sensitive dimensions in which social identity is represented. This aspect of social identity in countries with more ethnic and religious minorities is very important. There are extra reasons for necessity and importance of studying the value system and national identity. For example, adolescent age is a very sensitive period for identity formation. It is particularly critical during the developmental period of adolescence because this is the time when individuals begin to exhibit increased social and cognitive maturity. Because of increased cognitive capabilities', adolescents are able to consider the different sets of values, goals, and ideals they may encounter and adopt (Umaña-Taylor & Fine, 2004). Also, there are not enough studies about value system and national identity variables among students in Iran, so we need more experimental data about these issues. Due to the above reasons the main purpose of this research is testing the relationship between value system and national identity of male, high school students of Miandoab city in 2011-12. Materials & Methods The method of this research is survey. The statistical population include male high-school students of Miandoab city in the west of Azarbaijan, whose number was 2423. For our purpose, about 300 students were randomly selected from the population, by using Cochran sampling formula and cluster sampling method. For gathering the data, two questionnaires were used. For value system variable we made a questionnaire, based on Allport's model. This model has six components: social, economic, art, political, religious and scientific components. For measuring national identity, national identity scale (NIS) was used. Although the original scale was used in a different context, we conducted a pretest to assess the fitness of the questionnaire. Also, to determine the internal consistency of each scale, Cronbach Alpha coefficient was examined (0.80 for the value system scale and 0.89 for national identity scale). The SPSS software was used for analyzing the data. Discussion of Results & Conclusions The average scores for different dimensions in the value system of students were 69.8 % for economic dimension, 88.4% for social, 77.7% for political, 86% for art, 86.8% for religious, and 94.4% for scientific dimension, respectively. The average score for national identity was 74.5%. The other results showed that there are significant and positive relationships between religious values (0.45), scientific values (0.205), art values (0.177), social values (0.120) and political values (0.117) with national identity variable. However, no significant correlation was found between national identity variable and economic values. Also the results of the multivariable regression showed that 20 percent of the changes of national identity can be explained by religious values. These results were also seen in similar studies in Iran. For example, Armaki and Ghiyasvand (2004), Soliman (2011), Taleban, Mobasheri and Mehraeen (2010), provide empirical support for our findings. According to these results and some of the similar studies in Iran, we can say that value systems affect formation national identity among students. Also, it appears that the main and notable dimension of value system is religious dimension. This result confirms findings of other scholars, who say religious values are a main part of Iranian identity. Based on findings of the current study, for leaders and planners of the educational system in Iran it is necessary to pay more attention to value systems in general and religious values, in particular. Of course for achieving this important goal in the educational system of Iran, appropriate and scientific programs are needed. For a better understanding of the value system of Iranian students and better planning we need more research in this field.
- انتشار مقاله: 25-03-1395
- نویسندگان: بابک نظری,حسین میرزایی
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: تصویر بدن,تصاویر رسانهای,عزّت نفس,خودطرحواره ظاهر,متغیر تعدیلکننده
- چکیده: دنیای امروز که با نام "عصر ارتباطات" شناخته میشود؛ دنیایی است که رسانه در تمام ابعاد و وجوه زندگی انسانها به شکل ناگزیری رسوخ یافته است. ماهواره که یکی از پیشرفتهترین رسانههای بصری تلقی میشود، در طی چند سال اخیر به صورت فراگیری در دسترس عموم مردم قرارگرفته و ارزشها و ذائقه خانوادههای ایرانی را دگرگون کرده است. بدن از جمله موضوعهایی است که بهوسیله برنامههای ماهوارهای در کانون توجه افراد؛ بخصوص زنان و دختران قرار گرفته است. برنامهها و تبلیغات ماهوارهای و تصاویری که در آنها به نمایش در میآید، میتواند نگرش افراد را درباره بدن خود تغییر دهد. پژوهش حاضر با هدف بررسی اثرهای این تصاویر- که نشان دهنده زیبایی ایدهآل هستند-تصویر بدن و عزّت نفس دختران صورت پذیرفت؛ در عین حال،در این پژوهش به متغیر جدیدی به نام خودطرحواره ظاهر توجه و نقش آن به عنوان متغیر تعدیلکننده در فرآیند اثرگذاری تصاویر رسانهای بر تصویر بدن و عزّت نفس بررسی گردید. این پژوهش که به روش آزمایش میدانی و در فضای خوابگاههای دانشجویی انجام پذیرفت؛ دو گروه 20 نفره از دانشجویان دختر خوابگاهی را به صورت تصادفی به عنوان گروه کنترل و آزمایش آزمون نمود. نتایج پژوهش پس از یک دوره 1 ماهه آزمایش نشان داد که بین مشاهده تصاویر رسانهای و پایین آمدن نمره تصویر بدنی و خود طرحواره ظاهر رابطه معنادار وجود دارد، میان نمره تصویر بدنی و نمره خودطرحواره ظاهر رابطه معکوس و معنادار وجود دارد، خودطرحواره ظاهر در فرایند اثرگذاری تصاویر رسانهای بر تصویر بدن اثر تعدیلکنندگی دارد و عزّت نفس به عنوان سازهای که ارزیابی کننده ارزشمندی و توانمندی فرد است، در این فرآیند دستخوش تغییر نمیگردد.
- چکیده انگلیسی: Introduction Today's world, recognized as "the age of information", is a world in which media has penetrated into all and each aspects of human life in an unavoidable way. As one of the most advanced visual media tools, Satellite TV has been increasingly accessible for Iranian public in recent years, facilitating cultural and taste changes among Iranian families. Satellite programs, advertisements and images change peoples' attitudes regarding body and believes about beauty. They contain profound impacts on peoples' understanding and perception of their bodies and their level of self-esteem to such a degree that many may actually take initiative and begin to manipulate their body in order to conform to such beauty norms and ideals. Now, women and young girls in particular, because are primarily evaluated and commended according to their physical attractiveness, are more than men inclined to try to obtain fit and attractive bodies. The present paper aims at examining the effects of media images- which promote the ideal of beauty- on body image and self-esteem. In doing so, we introduce a relatively unknown variable named appearance self-schema as a moderating variable, whose role is examined in the process of media impact on body image and self-esteem. Although various studies in the past have paid attention to the role of media in body management and body image, fewer studies have actually considered the role that variables such as appearance self-schema can play. This variable is crucially important not only for understanding experiences of body image in everyday life, but for understanding the amount of investment people have in believes and assumptions related to importance, significance, and influence of appearances in general. Methods and Materials This is a quantitative study, with experiment as its main strategy. Research sample was randomly selected from among female graduate students of the University of Isfahan who lived in University dormitory and were divided into two groups of experiment and control. Limiting research sample to on-campus students and graduate level is due to make sure of the paring principle between the two groups of experiment and control, and also to make sure that we can control the accessibility of the groups to satellite TV programs. In order to measure body image variable, Tomas Cash's (1997) standard questionnaire was used and in order to measure the level of self-esteem, Rosenberg's questionnaire. Also, appearance self-schema variable was measured using Cash's et al (2003) standard questionnaire. Media images, including pictures of attractive and bodily fit women, were sent to members of the experiment group via email as incentive to see how their perceptions might be influenced. Via pre-test, subjects' information were obtained before the incentive is put into effect, that is, scores for variables of body image, self-esteem and self-schema appearance. Then for a period of one month, members of the experiment group were sent image incentives while control group members were supposed to see no similar images. At the end and in post-test, the scores of both groups were again measured to see what changes might have happened. Discussion of Results and Conclusions Research findings indicate that being subject to Satellite TV images does in fact influence body image. Those subjects who watch satellite programs advertising beauty products and physical fitness or films in which attractive, beautiful and fit actors play, have a more negative attitude toward their appearance and body. This is because, we assume, seeing these models takes the standards and criteria of beauty at a higher level among subjects and makes it difficult for them to feel competent upon comparison. This upward comparison produce a negative feeling about one's appearance and body. Also, being subject to media images has a meaningful relationship with appearance self-schema in the sense that those subjects who are more subject to attractive media images obtain a higher score in appearance self-schema variable, which means appearance becomes more of a priority and centrality in their lives, pushing them toward more involvement in appearance-managing behavior. These subjects tend to interpret their life events according to appearance more than others. In fact, appearance turns into a kind of schema for them to process information and influence the interpretation of subsequent information as well. However, being subject to media images does not have a meaningful relationship with the level of self-esteem in this research. In order to account for this, we would argue that as an enduring structure, self-esteem is rather inflexible and resist influence in the face of short-term motivations. Its vacillations are not fast. Therefore, although seeing attractive media images can influence attitudes toward body and even make it negative, it is unlikely that subjects' levels of self-esteem change dramatically. As another finding, a meaningful relationship was found between appearance self-schema score and body image score. The variable of appearance self-schema indicates how much one invests in his or her physical appearance. Subjects with higher scores in appearance self-schema are individuals for whom appearance constitutes one of the most important aspects of existence and interpret most of their everyday event according to it. For these individuals appearance self-schema does have a moderating role, in the sense that the mere encounter with attractive images would not make their attitudes toward the boy more negative, but it depends on how much of an important matter the appearance is for them. In other words, those individuals for whom appearance is very important tend to become more influenced upon seeing media images.
- انتشار مقاله: 25-03-1395
- نویسندگان: وحید قاسمی,وحید قاسمی,مسعود کیانپور,فروغ کاظمی
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: عملکرد شغلی,هوش فرهنگی,سازمان بهزیستی
- چکیده: منصور حقیقتیان، دانشیار گروه علوم اجتماعی دانشگاه آزاد اسلامی واحد دهاقان سعید صادقی، دکترای روانشناسی سازمان بهزیستی استان اصفهان * فاطمه شاهچراغی، دانشجوی کارشناسی ارشد جامعهشناسی دانشگاه آزاد اسلامی واحد دهاقان چکیده هوش فرهنگی به توانایی عملکرد مؤثر در روابط میان فرهنگی، به خصوص در فضاهای شغلی اشاره میکند. اهمیت فاکتور هوش فرهنگی در سازمان بهزیستی در تنوع مراجعان این سازمان در شهر مهاجرپذیر اصفهان است؛ مراجعانی که نه تنها شرایط، نیازها و توانایی آنها از سایر افراد تا اندازهای متفاوت است، بلکه بخشی از آنها متعلق به فرهنگهای قومی و مذهبی متفاوتی نیز هستند. پژوهش حاضر به بررسی تأثیر هوش فرهنگی بر عملکرد شغلی کارکنان این سازمان پرداخته است. شیوه انجام این تحقیق پیمایش، ابزار گردآوری دادهها پرسشنامه و حجم نمونه 193 نفر از کارکنان سازمان بهزیستی بوده است. نتایج با استفاده از نرمافزارهای SPSS و Amos تحلیل شدهاند. بر مبنای یافتهها بعد فراشناختی هوش فرهنگی از طریق بهبود مدیریت روابط، بعد شناختی از طریق افزایش احترام نسبت به عناصر فرهنگی مراجعان، بعد انگیزشی از طریق ایجاد انگیزه برای برقراری روابط بین فرهنگی و بعد رفتاری با توسعه سازگاری کارکنان بر عملکرد شغلی تأثیری مثبت دارد.
- چکیده انگلیسی: Introduction Nowadays, people in all over the world experience increasingly diverse contexts. In this situation, which is characterized by cultural diversity, people, particularly in work place, are in need of some skills to work effectively. Cultural Intelligence (CQ) provides employees, managers, and organizations with the capabilities to cope with multi-cultural situations that engage them in cross-cultural interactions and helps them to perform effectively in culturally diverse work places. CQ has been classified into four categories: Metacognitive intelligence, Cognitive intelligence, Motivational intelligence, and Behavioral intelligence. The concept of CQ is proposed in terms of intercultural communications and is mostly related to Job Performance (JP). JP is related to activities that are expected of employees and how well those activities are executed. Performance is an important criterion for organizational outcomes and success. Performance is defined as a behavior. However, it can be non-observable, such as solutions and decisions. Materials and Methods This research is based on a quantitative analysis of 193 questioners. SPSS and Amos software were utilized for analyzing data. Before we distributed the full scale survey, we conducted a pilot survey to check and revise the measurement items of the study. This study adopts the concept of CQ from Earley and Ang (2004) and JP from Campbell, McCloy, Oppler, & Sager (1993). This framework consists of four categories (Metacognitive intelligence, Cognitive intelligence, Motivational intelligence, and Behavioral intelligence) for CQ and four categories (Responsibility, Intra Organizational Relations, Achievement Motivation, and Interactions with Clients) for JP. The importance of "Cultural intelligence" factor in State Welfare Organization of Iran, is rooted in the goals that are declared in its statute. According to the statute of the organization, providing support for families in need, giving diverse services to children, and provision of preventative, medical, and rehabilitation facilities for the physically and intellectually disabled people are some of its organizational purposes. Hence, the clients of Welfare organization are so much different in comparison to those of other organizations. The clients in Isfahan belong to different part of the country, because Isfahan is one of the most immigrant-welcoming cities in Iran. Not only these clients have different situations, needs, and abilities, but a considerable part of them, belong to ethnical and religious minorities. Descriptive statistics were used for checking the demographic and other characteristics of employees in Isfahan's welfare organization. Most of the measurement items for this study were adopted from the previous literatures. In order to conduct the survey, we used a 5-point Likert scale, ranging from "Strongly disagree" to "Strongly Agree". Discussion of Results and Conclusions The Iranian society is replacing a mechanical integrity with an organic one. Compared to a few decades ago, Iranians interact and communicate with people that belong to diverse cultural background. The migration process has a very effective role in this issue. According to our findings, it appears that metacognitive cultural intelligence (through the improvement of communication management), cognitive cultural intelligence (via respecting clients), motivational cultural intelligence (by means of motivating to intercultural relationships), and behavioral cultural intelligence (by way of increasing adaption) all have positive effects on employeesâ job performance in Isfahan's Welfare Organization. However, CQ and JP do not have a considerable difference in terms of sex, education, and length of experience. Keywords:
- انتشار مقاله: 25-03-1395
- نویسندگان: فاطمه شاه چراغی,سعید صادقی,منصور حقیقتیان
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: تبریز,نابرابریهای سطوح سلامت,عوامل اجتماعی تعیینکننده سلامت
- چکیده: سلامت افراد در جامعه تحت تأثیر متغیرهای محیطی، اقتصادی و اجتماعی قرار میگیرد. بر این مبنا، توجه به آگاهیهای بهداشتی افراد، سواد سلامتی، حمایتهای اجتماعی و سبک زندگی در کنار مؤلفههایی، مانند: سواد، وضعیت اقتصادی، نوع اشتغال، شرایط محیطی زندگی و بسیاری مؤلفههای اقتصادی – اجتماعی دیگر در تبیین وضعیت سلامتی افراد جامعه مورد توجه قرار گرفته است و این مطالعه تلاشی در تداوم فعالیتهای علمی جامعهشناسان در زمینه تبیین نابرابریهای سطوح سلامت بین افراد با اتکا به عوامل اجتماعی است. مطالعه حاضر بر روی 650 نفر از والدین خانوارهای تبریزی صورت گرفته است که با روش نمونهگیری چند مرحلهای انتخاب شدهاند. نتایج مطالعه نشان میدهد که مردان از سطح سلامتی بالاتری در مقایسه با زنان برخوردارند؛ به گونهای که در یک مقیاس 100امتیاز نمره سلامت مردان 7/75 و زنان 5/71 به دست آمده است و افراد دارای سطح تحصیلات بالا، دارای نمرات سلامتی بالاتری در مقایسه با افرادی هستند که از نظر وضعیت تحصیلی پایینتر از آنها قرار دارند. همچنین، مطالعه به نتایج متقنی در زمینه تأثیر آگاهیهای بهداشتی، سواد سلامتی، سبک زندگی و حمایت اجتماعی بر سطح سلامت شهروندان دست یافت .
- چکیده انگلیسی: Introduction Health is one of the most important needs of humans. Healthy people can perform social roles completely and in competition with others can obtain good positions. For this reason, attention to health and its distribution is one of the most interesting fields of investigation in sociology, because it is related to social justice and good governance in all societies. On the other hand, health inequalities exist in all societies and countries. New studies show that inequalities in health distribution are deepened in recent years among different groups of people inside countries, among poor and reach countries alike. These observations and scientific facts confronts sociologists with very important and basic question. What are the reasons of these health inequalities? After World War II, sociologists entered to medical institutions and universities and studied health problems in order to answer this important question. They stated that if health, illness and disease were entirely biological in origin then we would expect the incidence to be similar across geographical locations and social groupings. However this is not the case and the social patterns of health provides evidence that disease and illness do not affect all sectors of society equally. Methods and Materials This study examines the impact of social factors on health inequalities among residents of urban areas in the city of Tabriz. Environmental, social and economic variables are considered as independent variables. Presuming to affect the health status of people in the community. Therefore, specific attention is paid to people's health awareness, education, health literacy, social support and lifestyle along with other variables such as education, socio-economic status, work and living conditions. This study is an effort towards contribution of sociologists in research activities related to health inequalities among people. Sample size included 650 families, living in Tabriz. The research method is survey and citizens among 15-65 year old were eligible to enter in the study. The main research question is whether or not social factors can influence physical health outcomes, mental and individual perceptions of health status in Tabriz? Demographic factors and lifestyle considered as independent variables and their effects on health were examined using appropriate statistical methods. Health, as a dependent variable, was measured through SF36 questionnaire, which is known as a health related quality of life questionnaire. It has 8 dimensions, 4 of which are related to physical health, and 4 to mental health. Discussion of Results and Conclusions The results of this study showed that, compared to women, men have higher levels of health scores (75/7 vs. 71/5), and people with high education have health scores higher than those with law education. This research proved the effectiveness of health awareness, education, healthy lifestyle and social protection of citizens on increase of health level. Also, an indirect and powerful correlation was observed among age and health related quality of life. This result shows that aging is a very important variable in health status of people. Aged people have mental health problems in particular. On the other hand, there were very significant differences between men and women in mental health scores. Women have a very bad condition in this regard. The results of this study showed the importance of social factors in health inequalities among citizens. As a result, attention should be paid to social factors and attempts should be made to diminish social and economic inequalities and discriminations in society.
- انتشار مقاله: 25-03-1395
- نویسندگان: بهمن عبدی,حسین بنی فاطمه,جعفر شهامفر,محمدباقر علیزاده اقدم,حسین بنی فاطمه
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: نگرش,استبداد ایرانی,حکومت دیکتاتوری,حکومت استبدادی
- چکیده: مقاله حاضر درصدد تحلیل نگرش محمدرضا شاه پهلوی به حکومتگری، طبقات و جریانهای پرنفوذ اجتماعی در دوره پس از کودتای 28 مرداد است. محدوده تاریخی تحقیق سالهای 1332 تا پایان 1355ه.ش را در بر میگیرد. پیش فرض نظری طرح چنین موضوعی این است که نگرش شاه پیوندی دیالکتیکی با شرایط سیاسی و اجتماعی زمانه او داشته است . چارچوب نظری این پژوهش بر مبنای آراء همایون کاتوزیان در نظریه استبداد ایرانی صورتبندی شد. روش تحقیق کیفی از نوع تحلیل محتوای کمّی و کیفی است. اطلاعات براساس تمامی سخنرانیها، پیامها و مصاحبههای شاه در دو دوره زمانی از سال 32 تا42 و از سال 42 تا 56 به دست آمد. طبق یافتههای تحقیق حاضر، در دوره پس از کودتای 28 مرداد، با انقلاب سفید، چرخشی آشکار در نگرش شاه نسبت به حکومتگری، گروهها و طبقات اجتماعی پرنفوذ، دین، قانون اساسی، مشروطیت، دموکراسی، غرب و نظام جهانی به وجود آمد. بر این اساس، دوران پس از کودتا را باید به لحاظ نگرشی به دو دوره اصلی پیش، پس از انقلاب سفید تقسیم کرد. روند کلی نگرش او نشاندهنده چرخش از یک پادشاه دیکتاتور به یک پادشاه خودکامه و خودسر است و حتی در زیر دورههای مورد مطالعه در این تحقیق میتوان به این نکته اشاره کرد که شاه در طول مدت سلطنت خود به لحاظ نگرشی پیش از کودتای سال 32 یک پادشاه دیکتاتور و پس از آن یک پادشاه مستبد بوده است و میل او به دیکتاتوری و استبداد، ناشی و متأثر از شرایطی، همچون: وجود یا عدم افراد و گروههای پرنفوذ و مستقل در عرصه سیاسی، میزان درآمدهای نفتی و چگونگی سیاستهای حمایتی آمریکا بوده است. بنابراین، یافتههای پژوهش حاضر در چارچوب تحلیل محتوای سخنان شاه، نظریه استبداد ایرانی را تأیید میکند.
- چکیده انگلیسی: Introduction Second Pahlaviâs era, due to its unique role in providing the context for the Islamic Revolution of Iran, is very important in contemporary history of Iran. According to the studies on this era, we can say that formation of the Islamic Revolution had a close interrelationship with policies which were adopted in the period. In describing the nature of the state at Pahlaviâs era, different researchers have expressed their views derived from different perspectives. Among them, we can see three different groups: the first group sees the state as a dependent capitalism and the second group sees it as a rentier state and the third group sees it as an absolutist state or despotism. Despite of differences between these groups, they all agree that the nature of the state at Pahlaviâs era is essentially different from previous periods in which government was under the dominance of tribal systems. First Pahlavi with proceedings such as formation of national boundaries, promotion of nationalism, reviving of ancient traditions, debilitation of pre-modern classes, the use of new ways of taxing, unification of clothing and education and creation of modern army and bureaucracy, fulfilled his absolutist power by using naked force (Kasraai, 2013). However, the process continued during the second Pahlavi era, which is the focus of this article, but during this time the 1953 Iranian coup, 28 Mordad coup, was a critical turning point. The occurrence of this coup was an important indicator showing that the kingâs attitude toward the governance had changed. Since the Mohammad Reza Shahâs political positions had a significant effect on the social and political transformations of the period, we attempted to study the kingâs attitude toward governance, classes, and influential social movements in the period following the 1953 Coup. Materials & Methods In this research, we studied the Mohammad Reza Shahâs attitude toward governance, classes and influential social movements in the period following the 1953 coup by content analysis of the shah's speeches, messages and interviews during two main periods: before and after the White Revolution (1963). In this content analysis, the recording unit is subject, which is defined as a single expression about things, and the context unit is paragraph. Besides, we adopted indicators that in the Iranian Despotism Theory are brought up for dictatorship and arbitrary rule concepts and then tried to answer two main questions: 1) was the attitude of Mohammad Reza Shah toward governance, classes and influential social movements during the period before White Revolution (1342/1963) totalitarian? And 2) was the attitude of Mohammad Reza Shah toward governance, influential social classes and movements during the period after White Revolution (1342/1963) arbitrary? Analyzed texts include all speeches, interviews and messages of the Shah in the period after the 1953 Coup, which were collected from a ten-volume book named â Writings, Speeches, Messages, Interviews And Expressions Of Iranâs Shah Mohammad Reza Shah-E Pahlaviâ published by Keyhanak Publication Company. The texts selected by using purposive sampling. Discussion of Results & Conclusions In the post period of the 1953 coup, with The White Revolution, a noticeable turn happened in the Shahâs attitude toward governance, classes and influential social movements, religion, the constitution, the West and global order. This era can be divided into two main periods: before and after the White Revolution (1963/1342). Thus, this event was a turning point which facilitated Shah's change from a totalitarian king to an arbitrary one. The findings show that the transformation in the attitude of Shah depended on three elements: 1) existence or nonexistence of independent and influential individuals or groups in the political sphere, 2) condition of oil incomes and 3) the U.S protection policies of the Shah. However, none of the periods were smooth and flat. To put it in a nutshell, all findings support the ideas of the Iranian Despotism Theory, proposed by Homa Katouzian, which shares some features with three approaches on the nature of state in Iran that mentioned above, as its emphasis on dependent development, rentier nature of modern Iranâs state and its historical despotism.
- انتشار مقاله: 25-03-1395
- نویسندگان: جمشید ترابی اقدم,ثریا معمار,ثریا معمار,علی ربانی خوراسگانی
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: سرمایه اجتماعی,اعتماد اجتماعی,مشارکت اجتماعی,هویت دینی,شهر یاسوج
- چکیده: دین و آموزههای آن میتواند با ایجاد باورها و ارزشهای مشترک میان پیروان خود، موجبات شکلگیری، استحکام و دوام سرمایه اجتماعی را فراهم آورد، امّا این مفهوم کمتر مورد توجّه محققان رشتههای مختلف قرار گرفته است. بر این اساس، این پژوهش با هدف میزان تأثیر هویت دینی بر سرمایه اجتماعی در بین شهروندان شهر یاسوج انجام گرفته است . در این تحقیق، چارچوب نظری با استناد به نظریهپردازان سرمایه اجتماعی (جاکوبز، پاتنام، فوکویاما، لین و کلمن) و نظریهپردازان هویت دینی (کلارک و استارک، گیدنز و دورکیم)، تدوین گردید. شیوه تحقیق پیمایشی و با نمونهای به حجم 382 نفر با ابزار پرسشنامه در پانزده محله شهر یاسوج انجام گرفت. نتایج تحقیق نشان دادند هویت دینی و ابعاد آن، رابطه مثبت و معناداری با سرمایه اجتماعی دارند. نتایج تحقیق همچنین نشان داد ورود متغیرهای جمعیتی به عنوان متغیرهای کنترل به مدل، باعث افزایش ضریب تبیین میشود، اما این افزایش اساساَ ناشی از متغیر سن و سایر متغیرهای جمعیتی سهم معناداری در پیشبینی سرمایه اجتماعی ندارند. نتیجهگیری اصلی تحقیق این است که با ارتقای هویت دینی میتوان سرمایه اجتماعی را افزایش داد.
- چکیده انگلیسی: Introduction
Social capital is related to the relationships between human actors and because it is formed through social relationships, it has an intangible and therefore unrecognizable character. Any increase in social capital will lead to better interaction among people. But with the decline and fall of social capital, we may witness discrimination, inequality, migration, lack of common sense, loss of social participation and charitable work, increase in deviances and addiction, family breakdown and more intergenerational gap. On the other hand, religion, as a social phenomenon, while providing answer for ultimate questions of humanity, has an organizing function at the social level and can help to integrate society. Religion can encourage sense of trust, coherence, shared identity, social solidarity and the spirit of cooperation among the individuals. Therefore, it constitutes a large part of human culture that can create shared beliefs and values among its followers and be making a call for them to perform common religious rituals and practices, can bring people together, contributing to social stability and durability. But religion and religious doctrines as very important factors in creating social capital, receive little attention. Therefore in the current Iranian society, which is a developing country and because religious identity is a part of the original identity of the inhabitants of this country, the necessity of considering relationship between religion and social capital becomes important and this paper tries to investigate this relationship.
Methods and Materials
This research is a survey study. The statistical population includes all citizens of Yasouj who are 18 years old and older. Sample size includes 381 individuals, who were selected by means of random multi-stage sampling method. The instrument is a 58-item questionnaire, designed on the basis of a combination of researcher-made questions and standards measurement scales. Clark and Stark's religious identity scale is a 19-item questionnaire that assesses the construct of religious identity and is scored on a five-point Likert scale. For assessing the significance of religion, four aspects, including ritual (5 questions), faith (5 items), emotional (5 items) and outcome (4 questions) are used. Confirmatory factor analysis and varimax rotation were used to assess the validity of the questionnaire. KMO test is equal to .902 for the construct of religious identity, which indicates the adequacy of the sampling. Bartlettâs significance test indicates that there exists correlation between the variables. Reliability of religious identity construct was measured using Cronbach's Alpha coefficient, equal to .91, which means the internal consistency of the scale is acceptable. The construct of social capital was developed in the form of a 32-item scale, including four dimensions of social trust, social networks, social participation and social awareness. KMO test is equal to .725 for this construct, which indicates the adequacy of the sampling. Bartlettâs significance test indicates that there exists correlation between variables. Reliability score is equal to .71 which indicates that the internal consistency of the scale is provided. Data were analyzed using SPSS software.
Discussion of Results & Conclusions
The aim of the present study was to investigate the relationship between religious identity and Social capital in Yasouj. Results showed that only 7 percent of the respondents have a low level of social capital and 8/55 percent have a moderate level of social capital and 39.5 percent have a strong level of social capital. Also, based on the average score of religious identity, only 5 percent of respondents have a weak religious identity and 11.3 percent have a moderate religious identity, and more than two-third (that is, 2/88 percent) have a strong religious identity. According to the results of this study, a significant positive relationship exist between religious identity and social capital. This is in line with most of the studies conducted in this subject. This is because most of religious doctrines are based on principles such as respect for the rights of others, cooperation with community members, well interactions with coreligionists, having trust in others and other good and positive religious moral values, which if members of the society act according to them, the consequence would be increase in the level of social capital in society.- انتشار مقاله: 25-03-1395
- نویسندگان: سیروس احمدی,اصغر میرفردی,محمد حسین ابتکاری
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: جوانان,دینداری,گونهشناسی,دینداری تام,دینداری خودتشخیصی
- چکیده: مسأله این پژوهش، تنوع و تکثری است که در مقوله دینداری در زمانه کنونی حادث شده است. این مطالعه با پذیرفتن این پیشفرض که دینداری به مثابه امری متنوع، متکثّر و متلوّن، خارج از دوگانه دیندار یا بیدین بودن افراد است، به گونهشناسی دینداری جوانان شهر اصفهان پرداخته است. بدین منظور، با استفاده از روش ترکیبی (کیفی و کمّی) دادههای پژوهش جمعآوری گردید. نتایج یافتههای کیفی پژوهش، به شناسایی انواع هشت گانه دینداری منجر گردید. نتایج این مطالعه بیانگر آن است که با تأکید بر معیار «توجه تامّ بر ابعاد دینداری» میتوان به انواع «عبادی»، «مناسکی»، «فقهی» و«توسلی» و با تأکید بر معیار «خودتشخیصی» فرد نیز میتوان به انواع «خودمرجع»، «ترکیبی»، «قلبپاک» و «اخلاقگرا» اشاره نمود. همچنین، یافتههای کمّی پژوهش نشان داد که انواع «مناسکی»، «عبادی»، «فقهی»، «اخلاقگرا»، «قلبپاک»، «توسلی»، «خودمرجع» و «ترکیبی»، به ترتیب، برجستهترین انواع دینداری را در بین جوانان شهر اصفهان تشکیل میدهند. علاوه بر این، استفاده از تکنیک تحلیل خوشهای و رسیدن به دو نوع دینداری کلی (دینداری تام و دینداری خودتشخیصی) و انواع ذیل آن، الگوی گونهشناسی کیفی پژوهش را تأیید کرد.
- چکیده انگلیسی: Introduction
With regard to the significance of religion in Iran, diversity and pluralism which have existed in religiosity as a social- humanistic affair itself, and changes that have taken place in quality of religiosity in recent years, this study tries to provide a typology of religiosity among youth in Isfahan city. Types of religiosity challenges the dual context of either being religious or not being religious in this arena. Indeed, this study, accepting the presupposition that religiosity is a varied, diverse and instable issue, tries to investigate most common types of religiosity and their frequency, regardless of its reasons (emergence of different typology of religiosity). Overall, this study addressed the following questions: What are different types of religiosity among youth in Isfahan? How can be criticized the studies done on typology of religiosity inside the context of Iran? What is a proper logical rationale for typology of religiosity? Note that in this study, religiosity, in general terms, means having religious efforts in a way that attitudes, tendencies, and actions of an individual are influenced. It can also be stated that religiosity is having religious concerns (ShojaeeZand, 1384, p. 4).
Materials and Methods
The present study made use of deductive and inductive methods for studying typology and quantitative and qualitative methods for investigating typology of religiosity. In other words, this study tried to answer its questions using mixed method research design. To achieve this goal, quantitative and qualitative methods were mixed in a form of one methodology or a multi-phase study.
In terms of typology, this study followed two inductions and one deduction. Two inductions used in this study were 1) induction of typologies done in Iran 2) religious induction of actors to identify their religiosity. This study was based on grounded theory in terms of qualitative framework. To collect qualitative data, interview technique was used. Interviews were carried out semi-structurally. In terms of sampling, like other qualitative researches, it was based on purposive sampling technique. To analyze data in the framework of grounded theory, based on Strauss & Corbin (1385), findings were openly coded (deriving basic concepts), then axially coded (deriving major categories) and finally selectively coded (defining core categories- final). At the end, core categories (eight types of religiosity) were identified.
After conducting interviews and passing the induction phase of the study, based on analysis of interviews and identification of types of religiosity, we proceeded to a deductive phase, in which it was tried to define and operationalize the identified types obtained through qualitative interviews. So we prepared a measurement scale to investigate the status of obtained types among the given population. To have a sample representative of the population, it was tried to have classified random sampling proportional to population of each of 14 districts of the city. To determine the size of the sample, a pilot test was administered and 321 participants were selected using Cochranâs formula.
Discussion of Results & Conclusions
A. Qualitative Findings:
Following three-phase analysis and codification of qualitative interviews eight types of religiosity were identified.
1. Devotional: the type of religiosity in which individuals make their utmost effort to do Vajib (obligatory) acts like saying prayers and fasting and emphasizing commitment to them.
2. Ritualistic: in this type, religious person tends and makes especial efforts to take part in group acts like saying congregational prayers (Salat-al-Jamaâat) in mosques and other religious places.
3. Feqhi: the type of religiosity in which people have especial commitment to imitate ahkam and ancillaries of the faith from their Marja.
4. Self-referential: the religiosity of those who largely care about individuality and self-recognition. This group interpret religion based on their own interpretation and subsequently accept some instructions, components and ahkam selectively, while rejecting others.
5. Pure heart: This group considers religiosity an inner affair and put emphasis on having pure intention and character. And this satisfies their religiosity.
6. Moralistic: A type of religiosity whose followers lay emphasis on morals, humanity, general conscience among all, wellness and peaceful coexistence.
7. Tavassoli: religiosity of those who consistently resort to Prophets and Imams and ask from them to fulfil their needs and desires
8. Synthetic: a type of religiosity in which individuals are active seekers who curiously search religions, sects and mystical trends and look for something new besides their previous established religion.
B. Quantitative Findings:
Based on the results, different types of religiosity can be described as follow: 16.7% of participants are ritualistically religious, 15.5%, are Feqhi, 14.8%, are moralistic, 11.7%, are pure heart, 11.4% are Tavassoli, 9.8%, are self-referential, and 5.7% are synthetically religious. Consequently, two clusters of religiosity were identified using cluster analysis. In the first cluster, Total religiosity, 189 (59%) of youth including four types of Devotional, Ritualistic, Feqhi and Tavassoli were placed. In second cluster, namely, self-recognition religiosity which consists of Self-referential, pure heart, moralistic religiosity, 128 (41%) of the participants were grouped.
It should be explained that although true religiosity initially specified larger proportion of youth to itself, a slow and rather serious movement of self-recognition followers is prominent and worth investigating. It indicates a change in social and cultural structure of society in general and youth in Isfahan in particular.- انتشار مقاله: 25-03-1395
- نویسندگان: علیرضا شجاعی زند,آرش حسن پور
- مشاهده
- جایگاه : پژوهشی
- مجله: جامعه شناسی کاربردی
- نوع مقاله: Journal Article
- کلمات کلیدی: جوانان,مدرنیته,یزد,نوگرایی دینی
- چکیده: دینداری، جامعه امروزی در رویاروی اندیشههای مدرنیته و نوگرایی قرار گرفته؛ به نحوی که برخی از افراد مبانی مدرنیته مثل فردگرایی؛ عقلگرایی و تجربهگرایی را با اندیشههای دینی آمیخته و به نوعی از نظر دینی نوگرا شدهاند و بعضاً با مسائل زیادی روبهرو هستند. مطالعه حاضر با هدف بررسی میزان نوگرایی دینی و شناسایی عوامل جمعیتشناختی مؤثر بر شکلگیری نوگرایی دینی در بین جوانان شهر یزد انجام شده است. این پژوهش با روش پیمایش انجام شده و دادههای مطالعه از 384 نفر در گروه سنی 15 تا 39 سال با روش نمونهگیری خوشهای چندمرحلهای گردآوری شد. ابزار سنجش متغیرها نیز، پرسشنامه محققساخته نوگراییدینی بود. نتایج این پژوهش نشان داد که میزان نوگرایی دینی در بین جوانان یزد در حد متوسط رو به پایینی قرار دارد؛ و متغیرهای سن، جنس، امکانات رفاهی، تحصیلات و وضعیت شغلی از عوامل اثرگذار بر گرایش به نوگرایی دینی هستند . به عبارت دیگر، هرچه افراد جوانتر بوده، دارای تحصیلات بالاتر، مشاغل حرفهای و از امکانات رفاهی بیشتری برخوردار باشند، از نظر گرایش به مبانی نوگرایی دینی مستعدتر بوده، گرایش بیشتری دارند. در جامعه ما نوگرایی دینی دچار بدفهمی شده و به نوعی با دین گریزی و شخصی نگری در دین قرین گشته است و دارای کج کارکرد است، از این رو، اقدامات مداخلهای (در راستای تفهیم مبانی دینی و اصول نوگرایی، و حتیالمقدور تلفیق مبانی دینی با علم گرایی و عقلانیت دینی) در حوزه جوانان به شکل برنامههای آگاهیسازی ضروری است.
- چکیده انگلیسی: Introduction
The term âmodernismâ which renaissance is used as its Persian equivalence was applied in 1863 first by Charles Baudelaire in the meaning of âdestroying stereotypical formsâ that prevent from changing thoughts and customs. Modernism in comparison with rehabilitation that is an objective process, is mostly a subjective process because it is a kind of ideology, a kind of thought that tries to displace modern instead of old because it thinks modern is better than old (Sorush 1999 : 52). âCafiyar and Vensono,â in their definition of modernism, consider individualism, subjectivism and conventionality, and customization as main elements of modern society (Tapia 2000: 107). Modernism in religion is a process that is joined with innovation and rehabilitation, detached from references such as religion and custom, and displacing material rationalism instead of divine believes in organizing current life and relying on science and technology as motor power of development. Giddens believes that confrontation with past customs is in the nature of modernism (Ghasemi et al, 2010). Although modernism detaches them, dimensions of cultural modernism include three elements including criticism, customizing believes and scientism (Ghasemi et al, 2010). Some scholars such as Shojaeezand (2006) believe that coexistence of these two items is possible if they fall short in favor of the other. In religious modernism discussion, we can observe several groups in society: religious traditionalists, who insist on their traditional believes and do not accept any criticism and idea in religious issues. But in our society, we seem to have modernists who both accept traditional laws of religion and scientism and critical bases in religion. This group accept religion and its bases by a new view. This is a circumstance that our modern society accepts. Of course it can be said that this is the same scientism and religious rationalism that our religious bases point to it again and again. And this group can be also placed in traditionalists group because science, experience and rationalism are original bases of modernism and display other aspects of its modernism by appearing rationalism and we trap into western modernism. Other group include extreme modernists that want to determine all bases of religion and tradition by rules of modernism, and sometimes lead to secularism. So modernism is not free of difficulty in the area of religion and as some researchers (e.g. Salehi 2010) showed, it is joined with social disorders.
Materials and Methods
This is a survey study, performed as cross-sectional. The research statistical population include 15-40 year old citizens of Yazd. Sample size was estimated to be 384 individuals by Cochran formula and multi-step cluster sampling method was used for selecting subjects. For collecting data, a standard questionnaire about religious modernism was used. In order to determine the validity of religious modernism, content validity was used, which means that the validity and value of the scale was confirmed by experts. For measuring reliability of the scale, Cronbach's Alpha coefficient was used. Finally, the data was analyzed using SPSS software.
Discussion and conclusion
As the results show, the level of religious modernism in each of its five dimensions, is low among the youth of Yazd. Experimentalism and scientism are more popular in religious bases among the youth and elements such as humanism, and individualism are low in religion. Also religious modernism correlate with variables such as age, gender, education, employment type and well-being of the family. In particular, the younger the subjects, and higher their level of education, and higher their rank in job, the higher their tendency toward religious modernism as well.
Modernism in religion area is of double significance in our society, especially in Yazd. If religious bases are reconciled by principles such as rationalism and scientism, an ideal situation may appear and we may not experience social disorders anymore, because Islam wants people to accept religious principles thoughtfully and their acceptance is not in conflict with some principles of modernism.- انتشار مقاله: 25-03-1395
- نویسندگان: حسن زاده دهقان,محمدهادی یاراحمدی,عصمت صالحی
- مشاهده