نوع مقاله : مقاله پژوهشی
نویسندگان
1 دکترای تخصصی گروه تاریخ تشیع، دانشکده ادبیات و علوم انسانی، دانشگاه اصفهان، اصفهان، ایران.
2 استادیار گروه شیعه‌شناسی، دانشکدۀ الهیات، دانشکدگان فارابی دانشگاه تهران، قم، ایران.
چکیده
کلیدواژه‌ها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Abstract
Objective: Reflecting on the family as a basic life requires looking at social history, but the loss of the social dimension of history in Iran has been a stubborn obstacle to this reflection. Despite the fact that the family is always introduced as the basic community, it is an institution that is extremely influential in the public life of society, and its small scale does not mean that it is unimportant, and precisely for this reason, the mutual effects of this institution with other institutions have always been a place of reflection. Despite the fact that the family is always introduced as the basic community, it is an institution that is extremely influential in the public life of society, and its small scale does not mean that it is unimportant, and precisely for this reason, the mutual effects of this institution with four other prominent institutions in sociology have always been a place of investigation and reflection. Basically, it can be said that sociology has strict standards for assigning the title of institution to some structures, and only five structures have succeeded in obtaining the other standards, which are the political institution, the economic institution, the educational institution, the religious institution, and the family institution. Even the sheer magnitude of structures other than the family to which sociology has assigned the title of institution can indicate the importance of the family in this complex. Part of this importance is due to the fact that the family can be the source of actions that, if the conditions are continuous and available, affect other institutions. For example, and in line with the subject of the present study, the actions of women as a fundamental part of the family, if diversified and if some repeated patterns are broken, can also affect institutions with larger scales. At the same time, the family can also be a place of influence from other institutions, and for example, the type of policies of the governance structure can become drivers in the family area.
Methodology: Accordingly, the main question of the research is whether the actions of women in the Safavid era were uniform or diverse? And was there a possible relationship between these actions and the drivers of Safavid governance? The present study has focused on the hypothesis that there are relationships between women's actions and the drivers of governance in the Safavid era, but has also searched for traditional and emotional action. The present study, using a descriptive-analytical method based on the analysis of historical data in Max Weber's theory, indicates the existence of women's actions in the Safavid era despite some restrictive family stereotypes.
Findings: The interdisciplinary approach of the present study, based on Weber's theory of categorization of types of actions and searching for these actions based on limited data related to women of the Safavid period, tried to reflect the meaning that despite the Safavid era being a relatively brilliant example of unprecedented changes in the political, social, and cultural spheres, it seems that when it comes to opening the door to courageous roles for women, it has had a very condescending approach and considered women worthy only of roles limited to the family framework and within the said framework, it has been content with only assigned roles and has created such a situation mainly through some governance drivers. Traditional actions and emotional actions have generally been a function of drivers such as the Safavid news base and the implementation of restrictive laws. These actions are influenced by drivers such as raising children in stages, childbearing, sexual capacities, housekeeping, manual activities, animal husbandry, agriculture, wool spinning, and the like, and motherhood regarding the aforementioned traditional and emotional actions. Key words: family, activism, traditional action, emotional action, driving force of governance, Safavid.
کلیدواژه‌ها [English]
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