Iranian Journal of Sociology
Year:2007 | Volume:8 | Issue:3|Papers Count:6

In this article, we try to demonstrate the application of genetic structuralism in the sociology of art and literature. At first, we introduce the various approaches which have named genetic structuralism, then we compare the point of views of Goldman and Bourdieu. At the end, we suggested a practical manner to apply this method. As an exemplary, this method has shown in a research about play-writing's field in Iran.

The main subject of this article is altruism. The article initially presents a brief description of the current state of altruism in Iran. Then, it attempts to explain how the types of capital (economic, cultural and social), forms of religiosity, and altruistic beliefs would affect altruistic actions. Subsequent to reviewing the lierature, an appropriate theoretical framework was designed based on which research hypotheses were devised and tested. Considering the development indices of all twenty-two Tehran municipal districts, the sample population consists of inhabiants of 18 years of age ang above, residing in the least and most develped districts of the city of Tehran. The sample was selected out of these districts through multistage cluster sampling method.The questionnarire is the main data collection technique for this survey-method research. The data analysis has been carried out through one-way variance and regression. The results confirmed our hypotheses and indicated that the altruistic action is related to the independent variables among which the social capital, social (ritualistic) religiosity and altruistic beliefs are found to be more significant in explaining and predicting the variation of altruistic behavior in Iran.

Providing a particular definition of crisis and introducing different classifications of different types of crisis, the present paper takes a structural approach to phenomenon of crisis. Hence, this study believes that all types of current crises of a society have capability to be projected into other crises and making a new crisis more huge than the sum of its constructing crises. With this approach, the author scrutinizes social, political, cultural and other aspects of today's society of Iran and analysis the connection between current crises of this society and issues such as development, globalization, new trends, and, structural changes in society. In the final sector, the author introduces his own analysis of crises of today's Iran and provides some suggestions for avoiding these crises or minimizing their effects.

This research has studied cultural identity of Lackish ethnic within globalization processes. Based on cultural and social charastristics of lackish people, it has divided population to four social types: Traditional Shietft Modern Shiet, Traditional Ahle-hagh and Modern Ahle-hagh. It has been used qualitative method and gathered data through using observation, interview and documents. The findings of research shows that: 1) som cultural traits are common among Lackish people that represent their ethnic identity.2) the other cultural traits, reconstruct their cultural identity universally. It means They have articulated the local and the global by accepting global traits beside local and old traits.3) All cultural traits have equal identification. Traits which are put in diffrence, resistance and power processes have a high identification.Key Concepts: Globalization, Time-space compression, Ethinic identity Universal reconstruction, Resistant.

This research were accomplished with the aim of Pathology of Intellectual movement in contemporary Iran, i. e. from constitutional movement to the islamic revolution. This is a historical-analytical study of the proposed subject.The theoritical model of article is compounded of Michel Foucault, Jean-Francois Lyotard and Jurgen Habermas approaches.The analysis of the intellectual movement is concentrated on tree parts: Thought foundations, intellectual institutions and encountring with the west whose pathology were made in adaptation on the theoretical model and sociopolitical structure.Thought foundations is included: The process of conceptions formation, Thought sources, thought independence and rationality. Iranian intellectuals had some weakness in Thought foundations. Intellectual institutions are as Darelfonon, Faramoushkhaneh, (Freemasonry) Fardidieh, Hosseynie Ershad and Leftism. At the end these institutions have performed "instrumental" "identifiable" and "practical" functions. Iranian intellectuals had different ideas in encountering with the west. A group of these intellectuals consider west, as an integrated totality and reject it, on the other hand, another group want to accept some aspects of the west.In general it can consider Iranian intellectuals, "left-oriented and elitists" that have identifiable, violent and instrumental tendances.The result of this article is ideal development towards a special-special type of intellectualism with new characteristics that consists: "rationalism", "thought independence" and without any "violence". In fact, the new type of intellectualism discourse is based on "tradition-modernity".

In this paper, based on the complicated relationship among individuals, society, and civilization, and based on the idea that "an individual would definitely absorb and memorize the special civilization elements of it’s own society" (Linton, pp.44, 1378). This paper is an attempt to analyze the contents of the communication-related Persian proverbs and also poems of 42 elite Iranian poets during the last eleven centuries. By taking into account the evolution of "settled" and "unsettled" eras in the history of Iran, conclude that the Iranian elites, are first forced to turn into panegyrists due to historical pressure of dictatorship (making panegyrist a common norm in Iran), and then ended up in silence and self-wandering. They even recommended other people to be silent (and safe). In this regard, we can distinguish 14 different types of silence that were recommended in the Iranian proverbs and poets. In fact, the current study shows that Iranians, self-determined and atomized, while observing wonders of their elites under the pressure of dictatorships, have learned to follow the same path and use a kind of cleverness, which is also referred to as Iranian Magic, to handle their own "personal problems, or as a Persian proverb describes "take out only their own carpets out" of the water to avoid their own carpets from drowning". In this regard, people have gradually learned to present themselves at different intersections of the spectrums of "silence-no silence", "interior -exterior", and "insider-outsider with either dominant" or dominated phantasm. At the end of this paper, while reviewing the evolution of the political philosophy in Iran and reconstruction of the Utopia communication models of Farabi and Moskouyeh, we conclude that the historical evolutions in Iran did not leave any room for common good, which requires horizontal communication (without dominant or dominated phantasm). This might have affected the formation of the eight-tale Iranian communication model.