Fashionism is an important social phenomena of modern societies that resulted from contemporary socio-cultural evolutions AND simultaneously lead to cultural AND social changes. The aim of this research was to a sociological analysis of fashionism among the youth of Yazd city. Theoretical frame was based on a multivariate hypothesis Bourdieu, Giddens, Blaw, Tajfel AND Turner theories. In addition, the empirical literature has had a role in entering some variables into the model. The research method is survey in which 400 of youth of Yazd were selected based on a multi-stage cluster sampling method AND data gathered by a questionnaire. The results showed that fashionism is under scale. Family fashionism, HABITUS, social conformity, RELIGIOSITY AND attachment to family was more influencial variables on youth fashionism. The estimation of the global goodness-of-fit indices AND the structural AND measurement coefficients totally confirmed the model, although there are some recommendations for modification of the hypothesized model.

Different kinds of RELIGIOSITY emerge in the interaction between religion AND culture. Various factors are involved in the formation of cultural RELIGIOSITY, including geographical AND historical conditions, environment, HABITUS AND media. The present paper is an attempt to conceptualize the typology of four main forms of cultural RELIGIOSITY: the RELIGIOSITY of culturally lower stratum, RELIGIOSITY of culturally middle stratum, RELIGIOSITY of intellectuals AND RELIGIOSITY of religious scholars. The main factor distinguishing the intellectuals AND religious scholars from the other two strata is their possession of reasoning in RELIGIOSITY, while the way of dealing with reason leads to the gap between intellectuals AND religious scholars.

This paper deals with the status of Pierre Bourdieu’s incorporating theory within the expanse of the social sciences. First, it describes the philosophy relational as a bridge between objectivism AND subjectivism. Then, it tries to show the origins of this theory in the theory of physical field AND the theory of psychological field. Finally, the paper focuses on Bourdieu’s theory AND attempts at an explication of his theory of practice by illustrating the two concepts of HABITUS AND field. Thus, the relational substances of these two concepts are discussed in this paper. Here, HABITUS AND field are defined in relation to each other. Ultimately, we try to arrive at a deeper understANDing of Bourdieu’s conceptualizations, in the form of a powerful theoretical apparatus, for the analysis AND explanation of various subjects in different fields.

Hawzeh as educational institution has been one of the important socio-cultural institution in Iran. During the Islamic middle ages this institution was the educational center, but since spreading modernism in Iran it has been reduced to religious one. In the past Talabe or student went to Howzeh to learn all traditional sciences, but in contemporary time they learn only religious one. Traditional there have been some rules to educate the Talabe that called Zii Talabegi or ethos of student In this paper I tried to illustrate, interpret the Zii Talabegi AND its socio cultural signification. For this purpose I used the idea of HABITUS in Bourdiue’s approach. I collected my data theoug fieldwork AND documentary methods. Zii Talabegi as a HABITUS is the base to construct the Talabegi Habitun AND homo-Hawzavi. This HABITUS is based on the sacred/profane binary. In worldview of Hawzeh, Talabe is appertained to religious field. This basic rule shapes his/her every behavior in lingual, consumption AND body techniques. As a conclusion, the HABITUS of Talabe through the aspects, like the saced/profane binary, ritual life AND communitas group in the field of Hawzeh AND religious field of Iranian culture has beed re/constructed.

Introduction The present study aimed to explore the concept of social trauma AND its implications for habit formation from a sociological perspective with a particular emphasis on Bourdieu’s theories of field, HABITUS, AND Hysteresis. Bourdieu, a prominent sociologist, has provided experimental explanations of various social fields AND their deconstructions, which can be understood as traumatic situations from a sociological stANDpoint. According to Bourdieu, in conditions of individual AND social stability, change occurs gradually AND predictably, likening each person to a "fish in water. " This suggests that habit AND field are in harmony with each other, forming what Bourdieu termed HABITUS. The HABITUS, or embodied dispositions, is in a constant state of flux in response to new experiences. However, in critical moments or when the structure of the field undergoes significant changes, the HABITUS may struggle to adapt to these fundamental AND sometimes catastrophic shifts, leading to a state of disorganization. This disorganization reflects the disparity between the new situations arising from changes in the field AND the agents within the field, who must comprehend AND navigate the new lANDscape. This process of disintegration as described by Bourdieu is closely related to the concept of social trauma. The term "trauma, " derived from the Greek word "traumat, " meaning to wound, is often used interchangeably with post-traumatic stress disorder. In essence, the new situations that emerge within the field can become traumatic, leaving a profound gap in both the field AND HABITUS. ‎

Globalization is “the expansion of strange world”, the very world which is constituted of dialectics between “subjectivity of actors in near world” AND “objectivity of elements coming from distant world”. The expansion of strange world will make the elements of familiar world undergo transformation. “RELIGIOSITY”, as one of the most important elements of familiar world, would not survive such effects. Religiosities in this article are divided by four types: 1- “Method- oriented RELIGIOSITY” in which methods of achieving religious goals, takes priority over the goals itself. 2- “End-oriented RELIGIOSITY”, in which the goals are attributed by originality AND methods, remain fluid AND variable. 3- “Moral-oriented RELIGIOSITY” in which the believers make their whole living frame-work based on rational AND moral codes, AND religion, in its conventional meaning, constitutes just a part of the life. 4- “Custom-oriented RELIGIOSITY” is a less conscious RELIGIOSITY AND more in following the conventional custom. Each religious has its different encounter with the expansion of the strange world which will have four different consequences: Increasing the actor’s consciousness; increasing the actor’s activation; sharpening of religiosities AND creation of substitute religiosities.

The main objective of this paper is to examine the impact of HABITUS on the purchase foreign sports goods. To achieve this goal, the theoretical framework of research is on social capital theory of Pierre Bourdieu, AND its according Research hypotheses were raised. The population of this research was Consumers of foreign sports goods in SanANDaj that using stratified sampling 370 of them were selected. The method used in this study was a survey AND questionnaire, after collecting data, descriptive AND inferential statistical methods were used to analyze the data. The results of this study indicate that the level of correlation is reported 0/479 between HABITUS AND the Buy foreign sports goods of consumers. Independent variable “ HABITUS” alone accounts for about 22 percent of the changes in the purchase of foreign consumer goods by consumers. The results also show that "value for foreign goods" has the highest correlation coefficient (0. 521) AND coefficient of influence (0. 270) on the purchase of foreign sporting goods, AND in the next priorities accordingly, the variables of the attitude of registration to foreign goods AND the tendency to buy foreign goods are. Thus the results showed a significant positive correlation between HABITUS the purchase foreign sports goods of consumers there. AND HABITUS is one of the effective factors that plays an important role in the purchase of foreign sporting goods.

This research is an attempt to apply Bourdieu’ s integrated structuralist theory in order to examine the extent of influence of literary production field in the 4th century taken as object, AND also study the impact of Ferdowsi’ s disposition regarded as a subject in the composition of the most important Persian national epic. After examining the aforementioned field AND studying the impact ofsocial, economic, cultural, AND symbolic capitals on Ferdowsi’ s HABITUS, this result is reached that there exists a dialectic relationship between the literary production field in the 4th century closely connected with the political field under the Samanids rule with the active HABITUS which did not lead him towards the vulgar teachings, instead had led him to use Persian national narratives in order to undertake the composition of Shahnameh. Employing descriptive analytic approach in this article it was found out that, Ferdowsi’ s strategy was under the influence of collective HABITUS in his time which in turn emanated from the political structure of Samanids AND his individual HABITUS was affected by the symbolic AND cultural capital AND also his Dehghan class. All these factors had persuaded him to incline towards preservation of the Persian language AND Persian national identity. It was further proved that Abu Mansur Abd al-Razzaq AND his companions had a great role in providing the milieu in which a project such as the writing of the Shahnameh could be realized.