Journal of Woman in Culture and Arts

Abstract Religious female figures have been considered valuable in the literature and culture of contemporary Arab poets since long ago. Jaber al-Jabri (Madin al-Mousavi) is a contemporary Iraqi poet who has added to the originality and literary richness of her poetry by using religious heritage in her poems. The representation of religious female figures in Jaber Al-Jabari's poems helps to discover the layers of meaning in his poetry. Roman Jacobsen's communication theory; The prominent Russian linguist examines the six roles of language in order to direct the message of the poet (the sender) towards one of the constructive factors of the communication process. Examining language functions in literary texts, especially poetry, brings the audience to a deeper understanding of the poet's verbal art .
This research aims to investigate and analyze the religious female characters in the poems of Jaber Al-Jabari with a descriptive-analytical approach, relying on Roman Jacobsen's communication theory. The findings of the research show that the most frequent linguistic roles in depicting the characters of Zahra (pbuh) and Zainab (pbuh) in Jabri's poetry are persuasive, emotional, empathic and referential roles,. Separate forms is used. In the poetry of Jaber Al-Jabari, the prominent characters of Zahra (pbuh) and Zainab (pbuh) are presented as symbols of a perfect, patient and selfless human being along with femininity characteristics in order to have an important impact on the cultural and social fabric of the society and to make the audience understand and familiar. More than the intellectual dimensions and ideology of coercion.

Abstract The purpose of this research is to identify and analyze the types of discourses of women's education in the first Pahlavi period using the discourse analysis method of Laclau and Mouffe. The outcome of the analysis of 14 purposefully selected documents was the identification of 39 samples, 35 phrases, and 4 discourses. The discourse of “grammatical modernization” was classified as a discourse of sovereignty, while the discourses of “new motherhood,” “existential-legal self-consciousness,” and “national transcendence” were classified as discourses of women. The results indicated that the discourse of “prescriptive modernization” connected women’s education to the issue of uncovering the veil, thereby putting women’s discourses in a position of convergence and in conflict with the traditional mentality. Therefore, in dealing with uncovering the veil and women's educational reforms, the discourse of prescriptive modernization and women's discourses encountered significant opposition from traditional society. In the perspective of the ruling discourse and women's discourses, the discourse of tradition evolved into a discourse of resistance, establishing a hegemony of “the lack of necessity of women’s social presence” against the hegemony of “the necessity of women's social presence”. The result of this confrontation was the establishment of an angry environment in which women who readily accepted the discovery of hijab and women who adhered to traditional values, which associated their social presence with anonymity and the preservation of their identity, were in opposition. They were aware of their lack of social presence.

Abstract With the preparation of the White Revolution Charter in 1962, achieving development was established as the main strategy of the country. In this strategy, economic development was considered the foundation for a leap towards balanced development in all areas. The illiteracy of a large number of people was identified as the greatest barrier to achieving economic development. On the other hand, this development brought about a new lifestyle that required a different worldview. Therefore, changes in the cultural foundations of society, which were implemented through education and the promotion of a new lifestyle, were seen as complementary to economic development programs. In this context, women played a pivotal role in this cultural change, and the illiteracy of many women was described as the main obstacle to achieving development programs. Thus, the main question of the article is why and how were adult women's literacy programs formulated and targeted to bring about this cultural change? To answer this question, using the concept of cultural modernization and a descriptive-analytical approach, the strategies and policies for cultural change were elucidated, and the role and performance of the Women’s Organization of Iran as the custodian of this modernization women's society were examined. Based on research findings, "women's freedom" and "elevation of women's status" were two major themes in discourse, aiming first to increase the number of literate women, thus creating a new image of women that would pave the way for the transformation of traditional roles and the reproduction of Western culture through them.

Abstract “Fountain of Magic” is one of the stories from One Thousand and One Nights,. Despite the fact that this narrative is written in the language of a bondwoman and is intended to advocate for women, it is a testament to the fact that “being a woman” is the most horrific fate that can befall a man.Therefore, Egyptian feminist critics have accentuated the phrase “(female)narrator said; Women’s stories inspired by popular Arabic folktales” in the book and have attempted to reimagine it from a woman-centered perspective. “The Story of Fahd in the Women’s World” is the results of this endeavor. We have employed two approaches to interpret the narrative of these women: feminist analysis and Tzvetan Todorov’s structuralist approach. There are two rationales for this decision: Initially, the feminist analysis demonstrates the reasons why the aforementioned narrative is anti-feminist and requires a feminine revision. It also elucidates the manner in which the feminist critics have eliminated the anti-feminist elements from “Fountain of Magic” in their newly constructed narratives. Second, I will investigate whether this reading is beneficial in interpreting the anti-feminist elements of a text or understanding the female perspective in another text through structural analysis of the narrative. The application of Todorov’s poetic in its syntactic layer demonstrates that two narratives—the narrative of One Thousand and One Nights and the woman’s retelling—have a similarly structured that is consistent with Todorov’s model. However, this approach fails to uncover and assess the strata of the text that are crucial to feminist critics.

Abstract The contemporary era is above all the age of individuality and the subject of identity and self plays an important role in fiction. This distinction is apparent in the literary works of women, as the process of identity formation in women differs from that of males. In fact, the gender identity of the authors of women's works must be taken into account when analyzing their works. One method of analyzing the structures of a narrative text that examines the role of the subject and the relationship of the actants with each other as story actors is the action model proposed by Greimas. Actans have the ability to engage with society or rebel against it by posing identity challenges that are either aligned or non-aligned. The present paper investigates the role of the "subject" and the concept of "communicative identity" or "multi-part self" in the field of women's writing by conducting a descriptive-analytical analysis of Goli Taraghi's short stories and relying on Greimas' opinions. This implies that the subject engages in an interactive relationship with another in order to regain their lost identity. Therefore, in the writing of women, a distinct form of individuality is established, which can be referred to as communicative identity. This implies that women consistently establish their identity in relation to others, and the concept of "other" is crucial to its development.

Abstract Religious rituals are one of the elements of religious culture in any society. Women's weekly Quran meetings as one of these religious rites have a long history and have been reproduced due to their functions. The purpose of this study is to qualitatively analyze the women's weekly Quran meetings in Kashmar to examine the motivation of holding and participating in these meetings and the different dimensions of the weekly Quran meetings, the consequences, the views of others, and the strategies. The data of this qualitative research was collected through semi-structured interviews with 15 women participating in these meetings and coded and analyzed using the grounded theory method. This research shows that various factors played a role in creating the central category, that is, "representation of the religious identity structure of women's religious assemblies". The conditions that make women attend these gatherings are their true beliefs about God and the religion of Islam. Contextual factors, intellectual alignment, and intervening factors provide the conditions for the presence and stability of these meetings in the construction of the identity of women's religious assemblies. Strategies such as ethics and human respect and improving participation in women's religious gatherings cause more women to attend these religious gatherings. These religious gatherings bring various consequences such as rethinking the structure of religion and individual religious experiences. All these factors are an attempt to represent the religious identity structure of women's religious assemblies, which is the central category of the paradigm model of this research.

Abstract the present study, using an interdisciplinary strategy and through the documentary loading of historical data in Max Weber's theory, examines the rational actions of women in the Safavid era as a key element of the family, and proposes the possible relationships of this action with the drivers of governance of the time in a descriptive-analytical manner. The main hypothesis is the existence of relationships between women's actions and the drivers of Safavid governance. In accordance with this hypothesis, 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 rule? The results of the research indicate the existence of actions of women in the Safavid era despite some restrictive family stereotypes. Value-oriented rational actions included endowment, acquiring education and some skills included writing books, and warfare. These actions were influenced by drivers such as the appointment of positions to manage endowment-related affairs, the shift from Sufi Shiism to jurisprudential Shiism, and the lack of gender discrimination regarding the aforementioned rational actions. Goal-oriented rational actions among Safavid women also exchanging goods, traveling, divorce, receiving dowries, and managing the country by some court women, which were themselves a consequence of drivers such as the legal system based on Safavid jurisprudence, the Safavid shift from Ghaliyyah to Imamiyyah, the Safavid break from the ethnic base of the monarchy, and the lack of government restrictions on some rational actions.