Iranian Journal of Sociology

Abstract The present study addresses the stereotyped attitudes and perceptions of the Kurdish ethnic groups (Huram, Soran, and Kalhor) and their consequences using grounded theory. The statistical population consisted of men and women of Kurdish ethnic groups, living in Kermanshah city and a sample of 28 people were selected from the three dialects by the use of purposeful sampling. The content of the interviews was coded and analyzed in three stages. In the open coding, 115 codes were obtained. Next, the codes were reduced to eight axial codes in the second step. The results showed that the perception and description of the groups were influenced by ethnicity and the superiority of one's own group. Moreover, the intensity of the stereotypes and the ethnic distance between the two groups of Huram and Soran with Kalhor is greater than that of Huram and Soran.
 

Abstract By an anthological critic, this study attempts to emancipate the other from the dominance of the subject (dominant religious discourse); however, the goal is not to reverse such a relation. But the main objective of this study is to show the fundamental relation between the subject and the other. The concepts which have been born out of theoretical articulation (Burger, Bakhtin, Ranciere) are based on the relation between the subject and the other. By this standpoint, the other is not an object among the plurality of cognition objects to be grasped by the subject. The other, in fact, possesses its subjectivity (cognitive subject), which is lost in every moment due to the mediation of special social, historical, political, and cultural conditions. The question is: What is the relationship between religious pluralism and the intertextuality? In other words, what is the relationship between religious tolerance and I in a social context? By examining research literature, we attempted to identify the relation of the other with the subject regarding the dialectic of tolerance and negation.  Following that, we extracted a theoretical-conceptual model to provide the possibility of revealing the complexities of descriptions and analysis. Based on Berger's theory of religion, the subjects obtain a partial autonomy (against the heteronomy of classic standpoint). Therefore, with the help of a marketing religion, the subjects can look for their favorite goods. Through the mediate of this autonomy of subjects (Kantian cognitive subject), the encounter of subjects with the other is not of a one-sided and authoritarian one. Also, this encounter which is replete with dialogue and dialogism (Bakhtinian Dialogue), places the subject among different meanings and signs. These meanings invite the subject to construct logical articulations from the phenomena which rise up against the subject in the market of religion. The hierarchies that reconstruct the other as an object which lacks consciousness get deconstructed, and the other, as a subject, gets liable to cognition of plural objects (Rancerian Politics) which will, in turn, be supplied in this market.

Abstract The purpose of this study was to investigate the status of structural violence in Sanandaj city and its consequences by using grounded theory method. The core category was systematic deprivation which implied a severe and absolute privation. The emerged theory showed that the mutual effect of structural violence and contextual conditions make individuals attempt to adapt, change conditions, or deviate while the community uses its own strategies to control the deviance. As a results, we see some different economic outcomes such as poverty, unemployment, and hardship and social outcomes like societal exclusion, committing a crime repeatedly, and vulnerability of family. Therefore, the interaction of structural violence and the agent intensifies the misery and deprivation of the individuals.

Abstract Studies on Iranian modernity and historical sociology are of significance because they deeply influence the other fields of modernity and the state of sociology in Iran. Ebrahim Towfigh is one of the Iranian sociologists who focus on the genealogy of “the present” when examining Iranian modernity and sociological studies. The present article attempts to analyze his works to understand the genealogical studies of “the present” which have determined the state of tradition, modernity, and sociology in Iran. For this purpose, the data from 27 works of Towfigh was gathered using the documentary method and then it was analyzed systematically. The meta-analysis of his works revealed the following concepts: neglecting the systematic relations between knowledge and its power-related nature, reducing the systematic relations between knowledge and the will to power to the relation between knowledge and power block, reducing the knowledge system to a knowledge content, disconnecting discourse of transition, neglecting the representation crisis in the relation between knowledge system and the condition of society, paying no attention to weakening the subject by post-colonial theory, the critique of ideology on behavior level but believing in the radical critique of ideology on cognition level, putting present theory in front of sequential theory. The above concepts, on the one hand, lead to the recognition of the individuality of the present time and on the other hand, they lead to the reproduction of continuity of neglecting the decline. In addition, the aforementioned concepts on the one hand help us become aware of the consequences of post-colonial approach and on the other hand, they lead to subject erosion when reading transition of the present moment by sociology in Iran.

Abstract The aim of this qualitative research was to identify the sociology teaching patterns and the statistical population of this study was state universities and higher education institutes in Tehran. We collected data by using purposive and theoretical methods and doing semi-structured interviews with 31 sociology Ph.D. students and professors. The research findings revealed that actors in sociology in the population of interest use five different patterns of sociology teaching in the classrooms and educational environment which are as follows: classical, critical, practical, social, and behavioral. The findings also demonstrate that a mixed and ambiguous pattern is being formed.

Abstract This article has discussed religious attitudes toward music in post-revolutionary Iran. We examined the positions of these attitudes on music using Mohaddesi's classification of attitudes into religious conservatism, religious reformism, and religious reconstructionism. To this end, we employed the documentary method and Max Weber's theoretical framework. Then, we attempted to identify the approaches of these attitudes to music regarding the indicators of singing such as trading, teaching, Sama dance, listening, playing, definition, recognition, and exceptions. The finding demonstrated that the first attitude considers any kind of music taboo except for wartimes. The second attitude with the use of the concept of "al-faragh area" divides music into three different groups: halal, taboo, and dubious. In the third attitude, social conditions, contexts, and the actor are of significance and individuals refuse to consider music taboo. This study also revealed that the dominant religious tendency in Iran plays a relatively passive role in fighting the social pressures of music lovers. The authors believe that although the art institution has not gained its independence from the religion institution in contemporary Iran, the process of change is in favor of the art institution.