Iranian Journal of Sociology

Abstract Rites of passage consist of three stages: the beginning, the middle, and the end. These rites involve the roles of a mentor and spectators, and the inability to complete them leads to frustration and social stigma. There is no return to the previous stage in rites of passage. A similar situation can be observed in migration, where a specific decision marks the start of the rite of passage. Individuals go through hard stages like legal and regulatory preparations and soft stages like changing habits and lifestyles. Preparing for migration can be seen as a kind of rite of passage, where the mentors, rituals, and rules gradually become defined and recognized. Entering the rites of migration involves a suspension of life that can be brief or prolonged. Migration without any changes in lifestyle is rare

Abstract The people of Isfahan have consistently faced the challenge of economic sanctions while living in post-revolutionary Iran. Since 2011, sanctions have intensified and have seriously impacted the everyday lives of Iranians with the goal of causing paralysis. This article aims to interpret the everyday lives of young people in Isfahan during the period of economic sanctions. The conceptual framework of the paper is inspired by Berger and Luckmann's social constructionism theory. The method used is narrative analysis. Episodic interviews were conducted with 16 young men aged 20 to 35, and the data were analyzed using thematic narrative analysis. The findings indicate that the main feature of everyday life during this period is a loss of agency. Although economic sanctions have disrupted the axiomatic aspects of everyday life, other axiomatic routines have been constructed through the struggles and experiences of the actors in this situation.
 
 

Abstract  
The study is conducted with the aim of studying the redefinition of religion in the everyday life experience of women in Tehran. For this purpose, qualitative approach and grounded theory method were used. Sampling was done in a targeted way and among the students born in the 50s and 60s of Islamic Azad Universities in Tehran. The data were analyzed at three levels of open, central and selective coding. The paradigm model resulting from the core categories also showed that the causal conditions for the phenomenon of redefinition of religion were the media's role in confronting religion, questioning personal experiences of religion, and the role of education in creating a new attitude towards religion. The results confirm that the religiosity of women has undergone many changes that it is necessary to pay attention to it in policy-making.
 

Abstract This paper tries to provide a better understanding of Iranians’ everyday life in the telegram. Recently, telegram has become the most popular Instant Messaging Application (IMA). Regarding the telegram’s popularity, there is a need to conduct thorough research into different aspects of using it. In order to carry out this study, different theories about everyday life were evaluated, especially Schutz’s ideas. A combination of participant observation and qualitative interviews was employed as a methodology. Therefore, we participated constantly in a group and interviewed 8 telegram heavy users. The findings showed that the meaning of time in telegram has changed. Furthermore, a part of individuals’ worlds has changed in the actual world by the telegram. Additionally, the shaping of  “Thou-orientations” and “We-relations” are easier in the telegram. Most importantly, telegram disturbs the order of zones of relevance, changing and expanding them. Hence, some situations with low relevance are converted to the ones with high relevance. This phenomenon caused what Bayat called the quiet encroachment of the ordinary people. This is kind of resistance but not the only one. It is important to note that users employ this app as a field to create their techniques.    

Abstract The present article is a study on women’s perceptions and lived experiences of empowering and submissive acts in their everyday life, in Tehran, from a phenomenological, inductive and exploratory approach. The study has been aimed at discovering the situations and moments in which women feel empowered or submissive in their everyday life. We have applied grounded theory as a qualitative research method. Data were collected through interviews and participant observation. The population under study includes women between 20-60 years of age residing in Tehran. We have employed theoretical sampling method and interviewed 28 women as our sample. The research results indicate that the Iranian women are socialized in two different and paradoxical models: 'mother as a role model' and 'father as a role model'. Normally these negate each other during women’s life. The level of this contrast determines the source of power which a woman uses in each situation. Therefore, two sources of power can be distinguished what we call here the 'conspicuous power” and 'genuine power'. The 'genuine power' comes from the inside of a person not heeding whether a given exertion of power sounds empowering from outside. Whereas, conspicuous power is just a theater of resistance or power displayed for the external spectators. Both sources of power reproduce themselves in women’s individual and social life.