Search published articles
Showing 32 results for Woman
Volume 1, Issue 1 (2-2016)
Abstract
Background: Osteoporosis is one of the most common metabolic bone diseases. The purpose of this study is to investigate the effect of a walking education program based on the health belief model (HBM) on osteoporosis among women. Material and Methods: In this quasi-experimental research design, 120 patients (60 experimental and 60 control),who were registered with the health centers in Fasa City of Fars Province, Iran, participated in the study in 2014. A questionnaire consisting of demographic information and HBM constructs was used at pre-intervention, immediately after their intervention, and then six months later. Bone mineral density (BMD) was recorded at the lumbar spine and femur prior to and six months post-intervention. Data were analyzed using SPSS19' through 'chi-square test, independent t-test, repeated measure ANOVA at a significance level of 0.05. Results: Immediately and six months after the intervention, the experimental group showed increased in knowledge, perceived susceptibility, perceived severity, perceived benefits, perceived barriers perceived, self-efficacy, perceived internal cues to action and walking performance compared to the control group. Six months after the intervention, the value of lumbar spine BMD T-Score in the experimental group increased to 0.127, while in the control group it decreased to -0.043. The value of the hip BMD T Score in the intervention group increased to 0.125 and in contrast, it decreased to-0.028 in the control group. Conclusions: This study showed the increased knowledge and walking behavior regarding walking benefits could improve bone density. Therefore, HBM model can be a basic framework for designing and 'carrying out' educational interventions for women’s osteoporosis.
,
Volume 2, Issue 5 (9-2004)
Volume 2, Issue 5 (9-2004)
Abstract
The Sufi woman, Shavana from Ubulla near Basra is Iranian Sufi mystic poet woman, whose incredible and splendid spirits and speeches have been quoted by many hagiographers. There is a little known about her biography and that of other Sufi women.
The purpose of this paper is to survey about her life, personality, and her works. She lived in the 2nd Hijra century and was one of the Sufi women of Basra who all had taken the path of poverty and asceticism.
Threat and sorrow is on of the feature of these Sufi women. Shavaneh also was living with prays, sorrow and continuous crying.
She had a beautiful and melodious voice. Her meetings were attended by men and women and she cited some versus before them and the audience was crying with her. Her indigently life reveals his non-interest in the world and its attachments.
She met Fuzail Iyaz, a famous khorasanian Sufi and gave him some pieces of advices. Some of her plainsongs are available today.
Volume 3, Issue 6 (11-2015)
Abstract
Examining proverbs can be influential to know different aspects of every culture because the culture of every nation and group is illustrated in its proverbs. The goal of this research is to study the position of family and woman in Bakhtiari proverbs with Feminism critical view. The research methodology is to analyze qualitative content. In these proverbs, women have supreme, inferior and equal position with men. When we talk about private matters, women are holy creatures and superior to men. In public and social proverbs, women are inferior to men. In general proverbs, women’s positions are equal to those of men. In most proverbs, men are dominant, and desirable ideas in the society are institutionalized for men. Marriage, criticizing polygamy, knowledge before marriage, ways to know spouse, and family related subjects are reflected in these proverbs.
Volume 5, Issue 1 (4-2017)
Abstract
This article is a comparative sociological study and it shows some effects of changes in social relations which is the result of modernity in iranian and arabic communities.
This study inspects the Iranian and Arabic community and its deals with the female symbols as the one of social development indicators. Based on this, the use of female symbols and myths was assessed and compared in Abdol Vahab Albayati & Ahmad Shamlu’s poems.
This study ultimately concludes that female symbol’s log in to poetry, not as a beginning of a course but it’s the result of a circulation which tries to change social relations and create a new balance between two powers in society. Addressing female symbols, in addition to give poet the possibility of addressing the mythical topics; is an attempt to empower the hidden half of the population that was held back for years. And this is not a feminist effort, but it’s blowing lyrics the spirit of gentleness and describes the hidden part of the community that would appear in the light of modernity and this effort has many examples in both Persian and Arabic literature.
Volume 5, Issue 12 (3-2017)
Abstract
Folkloric fictions are considered as part of cultural heritage of every nation that reflects customs, ideas, traditions, and world view of each nation. Sometimes mythical, cultural and sociological themes are placed in their deep structure. In the recent centuries with growth of technology, many of these oral fictions are going to be endangered, it is important that these fictions be recorded and analyzed before death of their narrators, as far as possible. So, in this study, some fictions of Doshman Zeyari region have collected with field study research methodology and then have analyzed based on mythical, cultural and sociological deep structure. Some mythical, cultural and sociological themes in these fictions are the woman valuable place, emergence of heroin, the battle of drought dragon with rainy year, the relation of horse and moon with fertility, existence of the universe from the cosmic egg, the growth of plant of God’s blood and revealing the secret of slain by the reed that has grown from the blood of slain. On the other hand, we can see the theme of discussed tales in other folkloric tales such as: "Girl and yellow cows "," MahPishani "," Ajah k m hoo "," Smiling flower "," The secret of the beautiful reed ","The Girls of pomegranate "and" Orange and bergamot "
Volume 5, Issue 17 (10-2017)
Abstract
This study explores the concept of women in Lori's proverbs with emphasis on gender inequality. To analyze the issue, From the perspective of Barrett's semiotics, discourse analysis Laclau and Mouffe and interpretive Geertz was used. Approach and methodology, Qualitative approach using both documentary study and in-depth interviews with people (men, women) over age 50 were qualified. These individuals selection methods, and interpretation of data, respectively, based on procedure of purposive sampling and analysis is thematic. The data examined, common proverbs in the dialect Lori mamasani, in particular, has been associated with gender inequality. Categories of Analysis proverb can be around subcategories woman superficial, humble, tool, obey the orders, seditious and Telltale, and category or axis signifier " the other inferior" category and analysis. According to Emic look at the analysis of themes and the interviewees, Representations of women in proverbs Larry, to the formation and strengthening of a sexist language and gender discriminatory practice has resulted in the target population. As far as gender language, according to Barthes, the shape of mythic taken and on the basis of discursive look Laclau and Mouffe, A clear boundary contradict between our (male) as sex superior, and the other (women) as inferior sex has been drawn and consolidation. Finally, such an image can reflect gender inequality and the prevention of women's access to positions of their social life is important and valuable.
Volume 5, Issue 18 (12-2017)
Abstract
Understanding the different aspects of culture and awareness of every people' thought method, is possible by studying the beliefs and rituals, proverbs and The public opinion of people in that country. The aim of this study was study the woman' place in beliefs and public culture of Jahrom city in Fars province. in this study that was performwd according to academy of cultur and characters in anthropology that explored and analyzed the common features and compositions about women. The results show that in this ancient region, women in most affairs have a dominated and worse position than men. The hesitancy in public culture and literature of this city points that laws governing on family and social relationships, is totally patriarchal and women are often marginalized and they rely men heavily. Characteristics that used for women, in most cases, are inappropriate and animal properties to justify patriarchy and violence against women. pedagogy, educational method and also common pattern of culture among people had more important role in women affairs and making the inequality between women and men.
Volume 6, Issue 19 (5-2018)
Abstract
This article analyzed the woman´s place in Turkish proverbs by using Fairclough´s critical discourse analysis model. The purpose of this qualitative study was to investigate woman´s representation in Turkish proverbs. 166 proverbs were gathered through purposeful sampling from two books: Sorudlir (1393) and Ostevar (1392). Findings showed that the number of positive and negative representation of woman was almost equal and in most cases woman´s representation was neutral. There was not any discrimination or gender inequality in these proverbs. Power was divided not only between male and female but also among women according to their roles in the family.
Volume 6, Issue 23 (12-2018)
Abstract
Folk tales are an integral part of Iranian folklore and their examination, whatever be their literary aspect pave the way to the recognition of the mysterious world of human culture in the distant past. Hosn Ara’s tale is considered a unique version of a popular tale most likely written in the Safavid era by Mohammed Riyadh. This edition is being kept in the manuscript collections of Leipzig University. Hosn Arā’s tale narrates the history of a rich who ends up marrying four women. They are the symbol of female sex in four great prehistoric and historical Iranian periods. Among them, two women have a mythical function and two others have historical implications. This article attempts to analyze the text of the story by examining the quadruple image of women and by recognizing the mythological and historical symbols associated with Khwarazm using non-textual texts and signals. Thus the objective of this study is to demonstrate the cultural integrity of Iran and the lands of the distant past.
Volume 7, Issue 2 (9-2019)
Abstract
The issue of kinetic feminism has been organized that has been created in the earlier 20th century for defending the women's right and maintaining their positions against the despotic patriarchal system, and has been come for destroying the dominance of sexual discrimination. A majority of researchers from all around the world has worked in this area and started defending the women's right. Among this intelligentsia in Egypt and France Nejib_mabfouz and Simon de Beauvoir where those who talked about the cruelty against women and their Innocence against the pressure of patriarchal in their own books. This research is going to analyze " two palaces" by Nejib Mahfouz and "the woman destroyed" by Simon de Beauvoir (the famous fiminist writer from France), the symbol of intellectual woman in the 20th century using the Analytical descriptive method in context of cpmarative literature based on the criticism of feministic.The results of this study indicate that both authors criticize the women's behavior and their giving up against the patriarchal System. The women's character in both novels is a sentimental, fragile, dependant and obedient person that has easily given up against the patriarchal System. The patriarchal System in "between two palaces" is indicated with some predispositions like bad behavior of father, his disagreement with the marriage of his children with their favorite husband, not authorizing their wives and children to go out of the house and so on. And in " the woman destroyed", getting married for the second time and love affairs without informing the first wife, preventing children from getting married, not being at home with family and wife and so on are the obvious symptoms of the patriarchal System. Both authors have criticized the patriarchal System and introduced the honorable position of women and holy mother to audiences.
Volume 7, Issue 28 (12-2014)
Abstract
In spite of the growing acceptability of the works of women novelists in Iran, literary criticism of these works suffers from significant shortcomings and limitations. The most prominent of these shortcomings is the critics’ lack of interest in separately analyzing each novel as a distinct literary unit in order to appreciate its singular literary excellence and uncover those aspects that are less likely to appear in the literature of men. Above all, feminist literary criticism of Iranian novels lacks an approach to focus on the notion of femininity as an indispensible part of the narration that can offer new literary potentials both for the writer and the reader. The present study uses concepts from poststructuralist psychoanalysis, especially Lacan’s theories of mirror stage and femininity as pretense and Irigaray’s theories regarding mimesis, difference and the development of the feminine subject, to discuss the function of game playing in Belgheis Soleimani’s novel, The Last Game of the Lady. Golbanoo, the protagonist, through her games and theatricality, manages to take what Irigaray believes to be the first step in challenging the phallocentric discourse: the strategy of subversive mimesis of that discourse to open a space for a new definition of femininity that allows for the development of the female subject. Her last game, which is the game of the narrative, is in fact the beginning of her victory. Golbanoo and the novelist join forces to playfully crack the phallocentric mindset and achieve feminine subjectivity by means of creative production.
Volume 7, Issue 29 (12-2019)
Abstract
One of the most important sectors of each culture is folklore, which consists of different dimensions. The present study, focused on the culture and literature of the Baloch people, aims to recognize in what dimensions the Baloch women have been embodied in the Baloch epics; secondly, what position they have in the society and their family? Therefore, the main objective of this study is to identify and interpret the mechanism that in Baloch epics provides for a specific situation and status in relation to the Baloch women. To this aim, the qualitative and documentary methods of analysis were employed; in order to better interpret the obtained data, some feminist theories such as radical feminism, social feminism, and liberal feminism were used critically to find out whether the issues that are extracted from the data could be discussed through these frameworks. The results show that the images obtained imply some dimensions such as: adversative of peace and lasting relations between the powerful chiefs; power and wealth; intelligence; bravery, and militancy; a shelter against danger; and the adversative of the family relations by doing wrong judgments. In general, it was found that women who are mentioned in the Baloch epics have an equal value and status compared with men.
Volume 8, Issue 32 (4-2020)
Abstract
Persian folk culture and literature, largely oral literature, has been mostly forgotten due to the dominance of aristocratic literature, but what is left of it is also because of the same aristocratic literature, especially for the narrative works such as Faraj Ba’ad Az Sheddat. Through these works, we have access to unique experiences of folk culture. Such folk narrative prose texts are appropriate bases for examining the cultural reflections in various contexts, including issues related to women’s status. This study tries to employ a new approach on the ancient prose, and further show that the same narratives have been considered from the formalistic approach so far, but new points of view and perspective could be employed as well. To this aim, the critical discourse analysis approach based on the theory of Fairclough was applied on the sample text at three levels of description, interpretation, and explanation. This research seeks to demonstrate power of women and its cause. The study, focusing on the women's role, agency, and presence and engagement, shows that despite their minor significance, a woman is a symbol of courage in the aftermath of severity, while in the story, the woman, audacious and brave, rebukes against traditions and breaks taboos. As a result, it was concluded that women have an active and powerful role in this text, and their leading role as an agent in the formation of story is evident. Although there is an unequal power relation between men and women, reading between lines, it could be claimed that unlike aristocratic male-dominant discourse, women have sources of power as well. They react against the particular hegemony to achieve their specific goas. Finally, it was found that the agentive role of the women plays a key part in the formation of narrative and explanation of their sources of power.
Volume 8, Issue 33 (6-2020)
Abstract
In the traditional masculine culture and its gender-oriented divisions, logic had always been considered as a masculine concept. Thinking strategies, in this respect, as well as the ability to make decisions and find solutions are considered as masculine features, marking women as passive, marginal, and observing agents. If only they were given any active role in the social, cultural and political context, it was mostly regarded as a role coupled with treachery and deceitfulness. Yet, in the Persian public cultural domain, from the crux of which legends have emerged as the most notable literary forms, this very patriarchal cliché fails, and the women come to the scene to address problems by relying on their utmost level of rationality and logic. Such a pragmatic logicism in addressing problems as presented by women in the legends can be considered as a feminine rationality. Borrowing from the Jungian theories and forming an analytical-descriptive approach, this study explores how feminine rationality is materialized in the Iranian legends. The findings indicated that unlike global clichés and Jung’s reading of the archetypal legends, women exhibit an essentially feminine rationality that enables them to not only help the main hero of the narrative but also play an all positive role. Considering the depth and breadth as well as the appearance of the wise women in the Iranian legends, this study shows the formation of an archetype, called a ‘wise woman’, which can be further appreciated by exploring the legends from other nations.
Keywords: Pop literature; Iranian legends; gender clichés; feminine rationality; wise woman.
Introduction
Research Background
Several articles have been written about the role of women in Iranian folktales. For example, an article entitled “Active and passive women in popular prose stories” by Bagheri (2013) deals with the types of female roles in popular stories in the two categories of “active women” and “passive women”. “Women’s solutions in Hezarvayekshab” by Ebrahimi (2009) and “Analysis of the cunning story of three cunning women: a critical discourse analysis perspective” by Karimzade Esfahani and Varham (2016) are other examples of articles about women’s cunning. This study, however, focuses on the positive aspects of feminine logic in the Iranian folktales.
Goals, questions, assumptions
In legends and myths, protagonists and heroes are crafted based on the masculine traditions, and when women are introduced as protagonists or heroines, they are set to behave in a manly fashion (Hourihan, 2005, p. 67). Now, the issue is whether female characters exhibit stereotypical behaviors derived from patriarchal culture in Iranian folktales, too? Examining the Iranian legends, one can realize that some gender clichés have been reflected in a rather different form; for instance, introducing women as wise individuals contradicts the binary of wise man and simple woman, and requires deeper investigation.
In folktales, we encounter several groups of wise women. The first group is formed by women who help the protagonist when a conflict arises. They are generally old women who can help the fluidity of the narrative by helping the hero to address the conflict. Carl Gustave Jung, in his explication of the archetype of the wise old man, has referred to this form of characterization, but in its masculine structure. In Archetypes and the Collective Unconscious (1959), Jung claims that everyone, regardless of their gender, can be unified in one group under the rubric of the father complex. He also claims that in dreams fate, complications and bans as well as constructive councils are derived from father (Jung, 1959, pp. 255-256). Moreover, he expands the concept by examining the significance of the spirit of a father in the European folktales. However, Jung does not mention “Wise Old Woman” in his projects. Most likely, such a role has not been given to women in the European myths, which is a place of reflection and requires further investigation. The scope of Jung’s research is limited, and given the prominence of the presence of wise old men, more research is needed in this area.
Analyzing the Iranian legends, one can conclude that although a proportion of Iranian legends are conceived in line with a global image of masculine domination, there are numerous examples wherein women are presented as a wise old individual, the traits of whom perfectly match those of her European male counterparts.
The second group of women are introduced as wise women in legends. Contrary to popular belief, feminine logic has been emphasized by people like Christian Dupizan, Mary Wellston Kraft, and Jung. Jung discusses the feminine wisdom helping the man in various ways: “an important function of anima is its contribution to man’s logic when it fails to understand hidden interactions of the unconscious. The other notable function of anima lies in its ability that allows the mind to harmonize itself with internal reality of the mind, reaching the deepest layers of consciousness” (Jung, 1998, p.278). In Iranian folktales and legends, we encounter the examples of wise women. These women are mostly considered as smart, intelligent, and wise women in the stories. We can find the examples in these folktales: “Gole boo Madaran”, “Baghe Gole Zardaloo” and “The king and the Shepherd’s Daughter”.
Conclusion
The article explored the two ways in which women have played significant roles in the Iranian legends, namely, the wise old woman and the wise woman. Exemplifying these two forms, the article concluded that unlike international gender-based binaries, Iranian legends are rife with examples of women as wise, astute, and kindhearted individuals. This contradictory aspect of the Iranian legends shows that such gender binaries were never an original part of our culture and heritage. Hence, a reconsideration of gender clichés and reading them in the light of our national heritage and culture is necessary in the later studies. Considering the frequency of wise women in the Iranian legends, we can suggest the notable significance of a new archetype called the wise woman in its Iranian context, bridging between our cultural heritage and the Jungian theories. It, moreover, can be suggested that this new archetype can be traced in other national legends and literatures.
References
Keywords: Pop literature; Iranian legends; gender clichés; feminine rationality; wise woman.Introduction
Research Background
Several articles have been written about the role of women in Iranian folktales. For example, an article entitled “Active and passive women in popular prose stories” by Bagheri (2013) deals with the types of female roles in popular stories in the two categories of “active women” and “passive women”. “Women’s solutions in Hezarvayekshab” by Ebrahimi (2009) and “Analysis of the cunning story of three cunning women: a critical discourse analysis perspective” by Karimzade Esfahani and Varham (2016) are other examples of articles about women’s cunning. This study, however, focuses on the positive aspects of feminine logic in the Iranian folktales.
Goals, questions, assumptions
In legends and myths, protagonists and heroes are crafted based on the masculine traditions, and when women are introduced as protagonists or heroines, they are set to behave in a manly fashion (Hourihan, 2005, p. 67). Now, the issue is whether female characters exhibit stereotypical behaviors derived from patriarchal culture in Iranian folktales, too? Examining the Iranian legends, one can realize that some gender clichés have been reflected in a rather different form; for instance, introducing women as wise individuals contradicts the binary of wise man and simple woman, and requires deeper investigation.
In folktales, we encounter several groups of wise women. The first group is formed by women who help the protagonist when a conflict arises. They are generally old women who can help the fluidity of the narrative by helping the hero to address the conflict. Carl Gustave Jung, in his explication of the archetype of the wise old man, has referred to this form of characterization, but in its masculine structure. In Archetypes and the Collective Unconscious (1959), Jung claims that everyone, regardless of their gender, can be unified in one group under the rubric of the father complex. He also claims that in dreams fate, complications and bans as well as constructive councils are derived from father (Jung, 1959, pp. 255-256). Moreover, he expands the concept by examining the significance of the spirit of a father in the European folktales. However, Jung does not mention “Wise Old Woman” in his projects. Most likely, such a role has not been given to women in the European myths, which is a place of reflection and requires further investigation. The scope of Jung’s research is limited, and given the prominence of the presence of wise old men, more research is needed in this area.
Analyzing the Iranian legends, one can conclude that although a proportion of Iranian legends are conceived in line with a global image of masculine domination, there are numerous examples wherein women are presented as a wise old individual, the traits of whom perfectly match those of her European male counterparts.
The second group of women are introduced as wise women in legends. Contrary to popular belief, feminine logic has been emphasized by people like Christian Dupizan, Mary Wellston Kraft, and Jung. Jung discusses the feminine wisdom helping the man in various ways: “an important function of anima is its contribution to man’s logic when it fails to understand hidden interactions of the unconscious. The other notable function of anima lies in its ability that allows the mind to harmonize itself with internal reality of the mind, reaching the deepest layers of consciousness” (Jung, 1998, p.278). In Iranian folktales and legends, we encounter the examples of wise women. These women are mostly considered as smart, intelligent, and wise women in the stories. We can find the examples in these folktales: “Gole boo Madaran”, “Baghe Gole Zardaloo” and “The king and the Shepherd’s Daughter”.
Conclusion
The article explored the two ways in which women have played significant roles in the Iranian legends, namely, the wise old woman and the wise woman. Exemplifying these two forms, the article concluded that unlike international gender-based binaries, Iranian legends are rife with examples of women as wise, astute, and kindhearted individuals. This contradictory aspect of the Iranian legends shows that such gender binaries were never an original part of our culture and heritage. Hence, a reconsideration of gender clichés and reading them in the light of our national heritage and culture is necessary in the later studies. Considering the frequency of wise women in the Iranian legends, we can suggest the notable significance of a new archetype called the wise woman in its Iranian context, bridging between our cultural heritage and the Jungian theories. It, moreover, can be suggested that this new archetype can be traced in other national legends and literatures.
References
- Ebrahimi, Sh. (2009). Women’s solutions in Hezarvayekshab. Journal of Stylistic of Persian Poem and Prose, 2(4), 125-135.
- Hourihan, M. (2005). Deconstructing the Hero. London: Taylor & Francis e-Library.
- Jung, C. (1998). Man, and His Symbols (translated into Farsi by Mahmoud Soltanieh). Tehran: Jami.
- Jung, C. (2018). The archetypes and the collective unconscious (translated into Farsi by Farnaz Ganji and Mohammad Baqer Ismaeil Poor). Tehran: Jami.
- Karimzade Esfahani, A. & Varham, L. (2016). The analysis of the cunning story of three cunning women: a critical discourse analysis perspective. Journal of Iranian Social Research, 1(11), 125-146.
Volume 9, Issue 3 (7-2021)
Abstract
Aims: Pregnancy and the period after it are associated with psychological and physiological changes that sometimes lead to mental disorders and affective aspects of a person's life and relationships with others. This study aimed to investigate the relationship between spiritual well-being and resilience with health anxiety with the mediating role of self-compassion in pregnant women.
Instrument & Methods: The present descriptive study was conducted in 2020 on 371 pregnant women referred to health centers in Hamadan, Iran. They were selected by cluster randomization method from different areas of Hamadan. Several questionnaires were used to collect data: Spiritual Well-Being Scale, Self-Compassion, Health anxiety inventory, and Connor-Davidson Resilience Scale. Statistical analysis was performed using SPSS 26 and LISREL 10.2 software by descriptive statistics and Pearson correlation.
Findings: The results of path analysis showed that spiritual well-being (β=-0.36), resilience (β=0.28), and self-compassion (β=-0.55) have a significant relationship with health anxiety (p<0.01).
Conclusion: The self-compassion directly and indirectly reduces health anxiety in pregnant women.
Instrument & Methods: The present descriptive study was conducted in 2020 on 371 pregnant women referred to health centers in Hamadan, Iran. They were selected by cluster randomization method from different areas of Hamadan. Several questionnaires were used to collect data: Spiritual Well-Being Scale, Self-Compassion, Health anxiety inventory, and Connor-Davidson Resilience Scale. Statistical analysis was performed using SPSS 26 and LISREL 10.2 software by descriptive statistics and Pearson correlation.
Findings: The results of path analysis showed that spiritual well-being (β=-0.36), resilience (β=0.28), and self-compassion (β=-0.55) have a significant relationship with health anxiety (p<0.01).
Conclusion: The self-compassion directly and indirectly reduces health anxiety in pregnant women.
Volume 10, Issue 1 (1-2022)
Abstract
Aims: Pregnancy is associated with changes in the woman's nutritional needs. The mother's nutritional status affects her own health, that of the fetus, and the outcome of the pregnancy. This study aimed to determine the knowledge, attitude, and practice of pregnant women towards proper nutrition.
Instrument & Methods: This cross-sectional study was carried out on 445 pregnant women who were referred to urban health centers in Jiroft, Kiar, Fasa, Borkhar, and Ilam cities in 2020. Participants were selected by multi-stage random sampling. The instrument to collect data was multi-section research made questionnaire including demographic information, knowledge, attitude, and practice towards proper nutrition. Data was analyzed using SPSS 18 by Chi-square, t-test, ANOVA, and correlation coefficient.
Findings: The mean age of participants was 29.58±9.81 years and the mean month of pregnancy was 5.58±2.30 in all cities. Of them 59.10% had a good level of knowledge. In general, 81.10% had a positive attitude, but in Kiar city, 86.70% of pregnant women had a moderately desirable level of attitude and 63.8% were in a good level of behavior. There was a significant relationship between the history of receiving education and knowledge level in Jiroft and Kiar cities (p<0.05).
Conclusion: Due to the low levels of knowledge, attitude and practice of pregnant women towards proper nutrition, it is recommended to provide nutrition counseling for pregnant women in health centers. As a result of women's awareness of the principles of proper nutrition during pregnancy, the consequences of pregnancy will improve.
Instrument & Methods: This cross-sectional study was carried out on 445 pregnant women who were referred to urban health centers in Jiroft, Kiar, Fasa, Borkhar, and Ilam cities in 2020. Participants were selected by multi-stage random sampling. The instrument to collect data was multi-section research made questionnaire including demographic information, knowledge, attitude, and practice towards proper nutrition. Data was analyzed using SPSS 18 by Chi-square, t-test, ANOVA, and correlation coefficient.
Findings: The mean age of participants was 29.58±9.81 years and the mean month of pregnancy was 5.58±2.30 in all cities. Of them 59.10% had a good level of knowledge. In general, 81.10% had a positive attitude, but in Kiar city, 86.70% of pregnant women had a moderately desirable level of attitude and 63.8% were in a good level of behavior. There was a significant relationship between the history of receiving education and knowledge level in Jiroft and Kiar cities (p<0.05).
Conclusion: Due to the low levels of knowledge, attitude and practice of pregnant women towards proper nutrition, it is recommended to provide nutrition counseling for pregnant women in health centers. As a result of women's awareness of the principles of proper nutrition during pregnancy, the consequences of pregnancy will improve.
Volume 10, Issue 2 (7-2022)
Abstract
Up to this date, regardless of whether the writers or poets are from different geographic regions which period of history they belong to, they have always written about the world of women and they may even have created the same and similar ideas in their works. In this comparative study, first, the place, role, and characteristics of women and their needs and desires in a society and family are examined in the literature of Iran and Spain. In order to narrow down the research field, the short story of "Pink Nail-Polish" by Jalal Al-e-Ahmad and the play of "Yerma" by Federico Garcia Lorca have been studied as two famous works written by professional authors in both countries. First, a brief overview of the history of life and socio-cultural activities of both writers has been presented, then woman, her place, desires and needs have been studied separately, and finally the two works are compared.
Volume 10, Issue 2 (7-2022)
Abstract
Laghatah, written by Abd al-Halim Abd Allah, and Probably I Am Lost, written by Sara Salar, are two examples of texts dealing with the status of women in a patriarchal society. The protagonists of Laghatah and Probably I Am Lost are named Leili and Ravi, respectively. Both novels’ protagonists are women limited by the society norms and their social role. Despite various turbulence, they experience an internal journey to achieve perfection. The present study investigated both novels comparatively based on Maureen Murdock’s theory using analytical-descriptive method. The paper aims to investigate the sequence of female heroes’ actions in Laghatah and Probably I Am Lost? Accordingly, the text structure of both novels as well as a set of their textual connections were evaluated and described through Murdock’s theory. The results showed that the sequence of Leili’s actions in Laghatah and Ravi’s in Probably I Am Lost follows a ten-stage model, including: passing from femininity, identification with men, tests path, imaginary success, being rejected as a powerful woman, falling in front of the goddess, femininity renewal, removing the gap between mother and daughter, finding the internal man, and reaching beyond duality.
Volume 10, Issue 4 (12-2022)
Abstract
Comparative literature examines literary unions, relationships and their influence. Francois Mauriac and Jalal Ale-Ahmad indicate the difficult situation of women. The two authors describe their ideal society by criticizing the society’s problems and restrictive rules which make women submissive and dependent. The reader gradually becomes informed about the past and present of the hero of story and predicts a vague future full of anxiety and worry for them. The present article, through a descriptive, analytic and comparative method, compares Thérèse Desqueyroux of Mauriac and The Superfluous Woman of Al-Ahmad based on the school of social realism approach. The results of this research indicate that the main characters in these two oeuvres are the oppressed women in patriarch societies which have a humiliating viewpoint on women’s freedom, wishes, interests and desires; and trample on their rights. Both authors describe the griefs, unjust situation of women’s life, the oppression and tyranny of women by men and society in order to attract the society’s attention for women’s problems and difficulties, the critique of the society’s unconventional values and society to revise everything related to women.
, ,
Volume 10, Issue 42 (3-2014)
Volume 10, Issue 42 (3-2014)
Abstract
Study of the role and presence of women in the stories and poems penned by male authors and poets; and the status of men in the works of female authors and poets is a topic of importance which can be carried out.
This research studies the outlook toward women in the works of a male author, and the outlook of a female poet toward men in her verse, while also investigating the impact of their perspective toward the opposite sex in their real lives. The question is whether presence of women in the works of men and vice versa has been highlighted, influential and constructive, or has been marginalized and faded. To this end, two contemporary literary figures, Sadeq Hedayat and Forouq Farokhzaad have been chosen to study their viewpoint toward the opposite sex in their works. The outcome of survey shows both of these two literary figures didn’t maintain a positive outlook toward the opposite sex, which in turn led to their pessimism and solitude in real life.