The Sociological Analysis of Salafism as an Identifier of Origin in Iran’s Kurdistan
Mansoureh
A. Azadeh
دانشیار دانشگاه الزهرا
author
H
Baghali
دانشجوی دکتری مدرسة علوم اجتماعی پاریس
author
text
article
2013
per
The end of the cold war witnessed the retreat of socialism from the bourgeois system followed by the failure of modernization process among the Islamic countries. This laid the groundwork for developing an ideological and political thought known as Resistance Islam.
This process, regardless of geographical borders, became a worldwide phenomenon, although it has been more effective in some regions because of their political and religious conditions. The region encompassing Kurd people in Iraq and Iran (after the coalition forces attacked Iraq in 2003) consists of areas that accepted this social and rational process under the rubric of Salafism. This article seeks, both, to introduce the above process and its internal divisions and to answer the question why Salafism was converted into an identity origin for some Sunni Kurds of Iran. The article collected the required information in semantics, ideological system and the social thoughts of Iran's Salafist Kurds by conducting a case-study method, combined with an observation technique accompanied by the interview, theoretical and content codification among the target population.
The results of this article would represent that the Salafist idea is formed around some concepts such as monotheism, excommunication, Jihad, Idolater, idealism, religion inclusion and the like. The structure and the organization of Iran's Salafist Kurds can be categorized in four groups of Radical Jihadist, Middle Jihadist, Traditional Non-jihadist and Conservative Non-jihadist. Finally, the obtained information is indicative of the fact that it appears that Salafism by placing an emphasis on protest concept, objecting the present situation, compliance with an ideal past of Islam and by fundamentalism and by the label of extremism constitute a kind of resistance identity which is based on the conception of religious inclusion against the dominant and secular discourse of the Kurd, and thereby exhibits these characteristics for others to notice.
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
4
29
http://www.jss-isa.ir/article_21432_60f64000a06049091bd8664dab2cf71f.pdf
A Sociological Analysis on the Diversity of Women's Movements
in the Islamic Middle Eastern Countries
Ali Mohammad
Hazeri
استادیار جامعه شناسی دانشگاه تربیت مدرس
author
Naima
Mohammadi
دانشجوی دکتری دانشگاه تربیت مدرس
author
text
article
2013
per
This article has been formalized by cross national analysis method. It tries to present an analysis on the most famous thoughts about identity of women in Islamic countries. In these countries, despite the dominance of the Islamic culture there are diverse and conflicting theoretical approaches concerning women. According to Honneth theory, women recognition would be valuable in countries where they have high GDI and GEM. In addition, because of political structure, part of women identity is denied due to Social contempt (ignoring the recognition or misrecognition). Based on what was said there are two approaches: 1) the idea of recognizing the identity of Islamism women in semi or not democratic Secular countries. 2) the idea of recognizing the modern women in semi or not democratic Sharia countries. The results of this study show while Egypt, Morocco and Tunisia have good conditions to expand Islamic feminism, Iran, Lebanon, Bahrain and, United Arabic Emirates are suitable countries to shape modern and post modern feminism. In some countries such as Qatar, Kuwait and Saudi Arabia, because of the gap between human development and gender development there is no movement for recognition.
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
30
53
http://www.jss-isa.ir/article_21433_f42de7fa55756a4262b212d3e3211920.pdf
Multiple Modernities and Fields for the Iranian Social Studies
K.
Rasekh
استادیار دانشگاه آزاد اسلامی واحد جهرم
author
text
article
2013
per
Scientific sociology, in past two hundred years, has tried to achieve a single
paradigm for its subject matter (Comte, Marx, Durkheim, and Parsons, for
instance). Such efforts have so far failed. Today, it is doubtful whether there
is a chance for such attempts. The emergence of approaches known as
Multiple Modernities has mainly been responsible for development of such
doubt in reaching a single explanatory paradigm. According to the Multiple
Modernities theory, modernization in the Western manner is just one of the
different ways of modernization.
In this paper I try to design a theoretical basis for developing a
preliminary frame for outlining the limits and possibilities of social studies
in Iran. Of course, The Iranian social studies, as a field, must have its own
contextual characteristics to follow. To reach the above-mentioned frame we
have determined five characteristics for modern sociology from nonpositivistic sociological perspective: it is cosmopolitan, discursive, reflexive
and self-reflexive, ideological, and finally time diagnostic and narrative.
Then, as a result of these features, we can provide four branches of social
research in Iran: social change, social identity, religion and intellectual
research.
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
54
76
http://www.jss-isa.ir/article_21434_76776df8d9c803326896d1282ba47818.pdf
The Development of Sociology in the Middle East:
Studying the Obstacles since the 20th Century
Kamran
Rabiei
دانشجوی دکتری و مدرس دانشگاه اصفهان
author
text
article
2013
per
Sociology maintains that human thought and knowledge are influenced by social conditions at any given time. The present paper discusses obstacles to the development of sociology in the Middle East with respect to political structure, government, and socio-cultural conditions in the contemporary Middle-Eastern countries. As far as government and political structure are concerned, the emergence of totalitarian states, the ideological nature of political power since the 1960s, and the revival of political Islam in the 1970s, are among the most important barriers to the development of sociology. In the realm of economy, exogenous orientation of economic development, its related issues, and the tendency of policy-makers to promote modernization without social modernism, constitute important barriers. Finally, in the socio-cultural realm, fragility of the civil society, lack of a powerful public sphere, and lingering conflicts between tradition and modernity in both thought and society are among the most important barriers to the development of sociology in the region.
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
77
101
http://www.jss-isa.ir/article_21435_dc098bda4382c5c3088ce3ca70741668.pdf
The Islamic Iran:
Founder of New Subject and Paradigm in Sociology and Human
Sciences
Alireza
Shojaeizand
استادیار جامعه شناسی دانشگاه تربیت مدرس
author
text
article
2013
per
The term 'Islamic Iran' has been used here in a specific sense in that it can provide a founding ground in terms of subject for sociology, and a new epistemology for the human sciences. The development of subject matter concerns areas such as sociology of revolution, sociology of religion, sociology of development, political sociology, and social pathology accompanied by its issues. The development of a fresh epistemology in the human sciences refers to a solution vis-à-vis the question of knowledgeimpartiality, a position which it will strive to adopt and maintain. In this regard such epistemology will attempt to overcome the dominating paradigm in such a way that such position will not be constrained in the same trappings and unintended consequences. The development of a fresh epistemology in the human sciences, given different objectives it assigns to the acquisition of knowledge, will utilize implicit orientations latent in the 'repository of ideas' that Muslim communities possess
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
102
119
http://www.jss-isa.ir/article_21436_1fc7debfec465c314cd4a98f70180cd7.pdf
Social Theory in the Social Imaginary of the Contemporary Iran
Samareh
Safikhani
کارشناس ارشد جامعهشناسی دانشگاه علامه طباطبایی
author
text
article
2013
per
This paper, the history of social thought in contemporary Iran, is devised through the examination of two concepts: 'social theory' and 'social imaginary'. The confrontation of the Iranians with modern and systematic thoughts about the social is what distinguishes contemporary social thoughts from former ones. These systematic thoughts that are named “social theory”, roughly one century ago were brought to the Iranian social imaginary by translating into the Persian language. The purpose of this paper is to study the consequences of this confrontation in the Iranian social imaginary and therefore in the contemporary social thoughts. Social theory is the result of a moment when the social becomes the object of knowledge, and so each social theory is related to temporality and spatiality of the social. 'Social imaginary' is a category of understanding social praxis and the reasons people give to make sense of these practices.” Social imaginary is the ways people imagine their social existence, how they fit together with others, the expectations that are normally met, and the deeper normative notions and images that underlie these expectations. It is not simply a cluster of intellectual ideas about social relations or explicit social theory, but rather it is what determines how people formulate such social theories and how they interpret their selves and the society in its totality. The history of contemporary social thoughts was shaped by confrontation of social imaginary with various social theories which the Iranian thinkers have derived from different knowledge traditions of the European countries. They have applied these theories to interpret and explain their social facts and gradually the Iranian social imaginary was changed. The relationship between mental life and social life was damaged and the sociological ideologies replaced the explanation of Iranian social life. In this paper, through a critical reconsideration of social thought in contemporary Iran, the changes in contemporary social imaginary are examined
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
120
144
http://www.jss-isa.ir/article_21437_6ee13a6c638aefd411779738af0d754f.pdf
Michel Foucault's Reflection in Socio-Political Thought of
Muslim Thinkers
Elham
Nasirypour
پژوهشگاه علوم و فرهنگ اسلامی
author
text
article
2013
per
Because of its methodological innovation and of taking a converse view towards the social issues, the thought of Michel Foucault, has been received positively in Iran as well as in other countries; so that studies of researchers in the humanities have been influenced by Foucault's principles and ideas. But there exists a major problem in the use the Muslim thinkers make of Foucault's ideas, and it is the insensitivity to the requirements and culturalintellectual climate of Iran's Islamic community. Such insensitivity leads to deviations from the proper path of predominant intellectual-cultural climate which will be followed by a way of explaining, as far as the political-social issues are concerned. Therefore, in this paper, we use the critical approach of sociology, which constitutes our most important objective. It helps us to provide the correct understanding of human science researchers. To achieve this we, on the one hand, review and critically evaluate the foundation of Foucault thought, and other hand, we conduct a case study on several of his followers. Finally, what we reached in doing this critical research and analytical-descriptive survey is that adoption or incorporation of Foucault's ideas is not compatible with the basic idea of religion. This is because of principles of relativism and rejection of meaning and of the fact. But it is desirable and can be considered by us, as it attracts attention to an external matter. Yet one must be careful not to be trapped in settings set by historicity
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
145
168
http://www.jss-isa.ir/article_21438_753080a3fa603b844894f07369b84cdc.pdf
The Sociological Analysis of Salafism as an Identifier of Origin in
Iran’s Kurdistan
Mansoureh
A. Azadeh
دانشیار دانشگاه الزهرا
author
H.
Baghali
. دانشجوی دکتری مدرسة علوم اجتماعی پاریس
author
text
article
2013
per
The end of the cold war witnessed the retreat of socialism from thebourgeois system followed by the failure of modernization process amongthe Islamic countries. This laid the groundwork for developing anideological and political thought known as Resistance Islam.This process, regardless of geographical borders, became a worldwidephenomenon, although it has been more effective in some regions because oftheir political and religious conditions. The region encompassing Kurdpeople in Iraq and Iran (after the coalition forces attacked Iraq in 2003)consists of areas that accepted this social and rational process under therubric of Salafism. This article seeks, both, to introduce the above processand its internal divisions and to answer the question why Salafism wasconverted into an identity origin for some Sunni Kurds of Iran. The articlecollected the required information in semantics, ideological system and thesocial thoughts of Iran's Salafist Kurds by conducting a case-study method,combined with an observation technique accompanied by the interview,theoretical and content codification among the target population .The results of this article would represent that the Salafist idea is formedaround some concepts such as monotheism, excommunication, Jihad,Idolater, idealism, religion inclusion and the like. The structure and theorganization of Iran's Salafist Kurds can be categorized in four groups ofRadical Jihadist, Middle Jihadist, Traditional Non-jihadist and ConservativeNon-jihadist. Finally, the obtained information is indicative of the fact thatit appears that Salafism by placing an emphasis on protest concept, objectingthe present situation, compliance with an ideal past of Islam and byfundamentalism and by the label of extremism constitute a kind of resistanceidentity which is based on the conception of religious inclusion against thedominant and secular discourse of the Kurd, and thereby exhibits thesecharacteristics for others to notice.
Journal of Iranian Social Studies
انجمن جامعه شناسی ایران
2008-3653
6
v.
2
no.
2013
4
29
http://www.jss-isa.ir/article_22696_d41d8cd98f00b204e9800998ecf8427e.pdf