Iranian Journal of Sociology

Abstract  A song is a poetic-musical format that has been in line with people's requests and interests throughout history. These songs belong to the mass of people and as a result They have the most influence from popular culture. In the 1950s, coinciding with the end of Pahlavi rule, a kind of religious belief was formed among the intellectuals, which was defined exclusively in the face of tyranny; As a result, dealing with sacred images and religious myths became a kind of protest. Therefore, the main focus of this research is document analysis of the dominance of religious beliefs among modern songwriters and how these songwriters deal with sacred images and analysis of prominent songs with the theme of religious myths. The result of this research shows that the interest in depicting religious images in the songs of the second Pahlavi era has an apocalyptic aspect, and the singer seeks to find similarities between his era and the era of the saints with an allegorical view.  

Abstract After the Islamic revolution, a religious discipline became dominant. This question appeared whether in postrevolutionary society people are more religious. In previous researches, it is mentioned that there is a gap in religiosity data. The gap is between religious believes, experiences, and emotions on one side and collective rituals on the other side. Also, the gap is between individual religious behaviors on one hand and collective rituals on the other hand. It is rarely discussed the gap inside the collective rituals. However, it is an important gap that enables us to analyze the religiosity in contemporary Iran through concepts other than secularization and privatization of religiosity. According to secondary analysis of data from two national surveys in 1390 and 1395, secondary rituals like pilgrimage were considerably popular. People turn to these rituals relying on their emotions. Besides, self-referential religiosity that is based on emotions has become important. Based on this, religious crowds have been formed which could be an important base to reproduce the dominant ideological apparatus. The duality of religious crowds and formal religiosity does not give us a realistic depiction. Nor does the duality of formal and individual religiosity. Furthermore, although the centrality of emotions and desires can lead to the formation of creative subject- as Alain Touraine said- but looking at the policies of government on secondary collective rituals, it is more probable that it will lead to the merge of the individual into the crowd. In this way, the ideological apparatus of the state will be reproduced and authoritarianism will be strengthened. The study of religious literature in Iran indicates a change in the ideological apparatus of the state from emphasizing individual worship such as prayer and fasting to collective rituals and sacred spaces.
 

Abstract  
The second half of 1401 was full of incidents and protests in Iran. Simultaneously with these protests, many sociologists analyzed these events. The present article is a synthesis of their analyzes ( including 40 lectures in the Iranian Sociological Association and a collection of 46 analytical notes) about these protests. In addition of presenting presenting a profile of the most important topics, a summary of the causes, nature and consequences of these protests from the perspective of analysts has been presented. On the other hand, dominant theories have been used, the distance that each analyst has towards the protests and five theoretical approaches (functionalists, correlationists, cultural interpreters, followers of new life movements and those who give importance to relations and social assemblies) were presented from the set of analyses.
 

Abstract This article has been done with a qualitative methodological approach and with the method of narrative analysis. The participant sample is acute religious conversion in Tehran who have been selected by purposive sampling by a snowball method. In this؛ narrative interviews were conducted with 20 of these modifiers؛ 19 of whom provided accurate information about their conversion؛ and the research was saturated with this number. The findings showed that in the set of causes؛ the causes of socio-political؛ social-psychological؛ social-relationship were the most common causes of religious conversion among modifiers. This study showed that the stages of conversion in Tehran are different from what is stated in the theories of the scholars such as Rambo؛ Lofland؛ and Stark. The bottom line is that socio-political instability and insecurity and psychological turmoil are the most important explanatory causes for religious conversion

Abstract The widespread and sudden emergence of Generation Z in recent protests and movements in Iran, particularly in the Woman, Life, Freedom movement, has drawn the attention of policymakers and researchers to this generation. The characteristics and distinctions of Generation Z compared to other generations in Iran have become a key question for scholars, intellectuals, and even politicians.
Using the meta-synthesis method, this study examines, analyzes, and integrates various findings from credible scientific articles on Generation Z published over the past decade (2011–2024) to present a clear and well-founded picture of the differences and similarities of this generation in terms of values and perspectives.
The study’s findings, based on categorization and extraction of codes and concepts, identify distinct characteristics of Generation Z in four areas: family, religion, workplace, and politics. These findings form the central theme of this study: Decline of Compliance / Reduction of Submission, referring to the diminishing respect for authority across all four domains—family, religion, politics, and professional environments.
In the family domain, the decline in respect for authority is reflected in critiques of patriarchy and a stronger sense of identity independence. In politics and the workplace, it manifests as distrust of institutions. In the religious sphere, disenchantment and rejection of tradition are the key concepts that best describe the characteristics and distinctions of Generation Z in contemporary Iran.
Based on the analysis of existing research on Generation Z’s generational relations with preceding generations, two perspectives—continuity and disillusionment—can be considered. This suggests a relationship with parents that is both conciliatory and distinct, while tensions exist with the ideological and revolutionary generation that shaped the dominant discourse.
 

Abstract The central aim of this article is providing a social analysis of the issue of cancer in Iran. Based on the argument that medicalizing reduces the issue of cancer to a biological matter and hides the social components of the disease. This image is confused with the totality of this disease, whose analysis leads to some social structures, including economic and political relations. The authors of this research paper attempt to show the socio-economic method of health and disease and social characteristics of cancer. The research method is based on political economy perspective. This method is based on analysis of available information to bring into the light some hidden aspects of the reality of cancer. Our findings show that the risk factors for cancer are determined by economic and social factors and the distribution of resources and access to facilities for behavioral patterns of people explain their risk level. Smoking, inactivity and nutrition patterns that cause cancer risk factors correspond to the ranking of the people involved, and the socioeconomic lower groups are at a possible risk. Understanding of cancer as a social reality, directs the treatment of this disease towards political solutions in the use of resources.
 

Abstract  
urban social policy and social exclusion can open a window to narrate the excluding of body and poverty from urban spaces in the city. The mainstream of Sociology does not offer a critical articulation about excluded social groups from the urban live. It usually adopts a pathological approach to the urban poor and a normative and clinical insight about the "body" throughout the moment of constructing the urban spaces. Critical reading, however, focuses on urban social policies that cause social exclusion of citizens, and for this reason, a new formulation of urban problem as well as exclusion from the city would be possible, which at the same time recognizes the moral anger of the excluded, and shows the constructing mechanisms of the criteria of "non- disabled bodies" and how "bodies" are heterogeneous to this norm and the urban poor are also excluded from the urban policy agenda. Therefore, despite the environmental and socio-economic barriers in the city, the excluded from the city become angry and rebellious activists who adopt a kind of devastating/deconstructing hermeneutics toward urban life.
Method of the research is qualitative by gathering data through interview, observation, previous researches, lived experiences of researcher and a novel. Organization of data occurred by sociological reconstructed narrations in the form of “social novels”. And in order to obtain the objectivity of the narratives, the opinions of people involved in similar situations described in the narratives or researchers in this field were taken, and the feedback was also included in the final narratives.
 Finally, the city is built for the privileged classes and non-disabled bodies, and the urban excluded groups, in accordance with the inferior hermeneutic position assigned to them in urban life, generally experience various obstacles through their daily practices and by being in urban spaces, and the city and the achievements of urban life for them, will become more "unattainable" and will creates a moral anger toward the society and leads to adoption of a destructive hermeneutic by them. Results captured that the urban excluded groups, attack the urban life ultimately because of the perceived urban injustices and inequalities therefore they achieve a deconstructing hermeneutic abbot the urban.