Milad Aflaki Sooreshjani; Mohammad Saeid Zokaei; Nahal Nafisy
Abstract
In the narrative of economic actors, entrepreneurs and managers, some romantic elements and concepts are defined by the endorsement of a specific kind of economic discipline. In this structural order and definition, the economic status of individuals is considered rational, normal,, balanced, and logical. ...
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In the narrative of economic actors, entrepreneurs and managers, some romantic elements and concepts are defined by the endorsement of a specific kind of economic discipline. In this structural order and definition, the economic status of individuals is considered rational, normal,, balanced, and logical. This definition depends on risk-taking, ideation, potential, and imagination implementation in the business context. The entrepreneurial ecosystem applies the romantic perspective principles and creates perceptions and norms contagiously by giving priority to genius. In this context, failure and its consequences are individualistic issues and concerns. Meanwhile, new heroes have emerged. These heroes have characteristics and signatures that can be considered a model. The ecosystem introduces and defines a new precious act. In the present study, it has been tried to depict genius and Iranian entrepreneurs using narrative research methods and semi-structured interviewing. We interviewed directly economic actors, such as founders and CEOs of startups, investors, innovative incubator centers, traditional entrepreneurs, and benevolent. This qualitative research focused on identifying and exploring the genius, economic romanticism, and aestheticization of economics theoretically. Our findings indicate that many narratives of the entrepreneurial ecosystem are compatible with the romantic act, while the sentimentality and opportunism of romanticism undermine the significance of the context.
simin veisi; mohammad saeed zokaei; Ali Entezari
Abstract
There is a gap between everyday definitions of justice and policy texts. Purpose of this study is to investigate the definitions of justice in these two areas in order to eliminate possible gaps. Types of definitions including distributive, procedural, interactional and epistemic justice extracted from ...
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There is a gap between everyday definitions of justice and policy texts. Purpose of this study is to investigate the definitions of justice in these two areas in order to eliminate possible gaps. Types of definitions including distributive, procedural, interactional and epistemic justice extracted from theoretical texts were selected for theoretical sensitivity and virtual ethnography and thematic analysis were used to examine cyberspace and policy texts. The results show that young people's definition of justice mainly includes distributive and procedural justice and is consistent with the commodity definition of formal discourse, while centralism and differentiation in the distribution of goods seen in policy findings are criticized. Although cyberspace data emphasized the importance of informational and epistemic justice for young people, but informational justice means exposing young people to information and decision-making, and epistemic justice means involving young people in the process of making sense of justice and their presence in policy-making processes has rarely been seen in policy-making texts. Although some youth documents and resolutions have emphasized youth participation in various matters, there has been no codified policy regarding the presence of youth in organizations, parties and non-governmental organizations that are involved in macro-policies. Youth oriented cultural policies also face problems such as disregard for different lifestyles, otherization due to pathological attitudes that lead to policing and judicialization of issues, and outsourcing of their duties.
Seyed Said Vesali; farshad momeni; Saeed Zokaei; Sanaz Esmaeili
Abstract
Islam has always commanded its followers to acquire material (acceptable and legitimate) gifts. This study was conducted to investigate the religiosity and economic success of the wealthy in Tehran. The approach of Weber, Rodinson and Jamo has been used as a theoretical approach. The study population ...
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Islam has always commanded its followers to acquire material (acceptable and legitimate) gifts. This study was conducted to investigate the religiosity and economic success of the wealthy in Tehran. The approach of Weber, Rodinson and Jamo has been used as a theoretical approach. The study population is all wealthy people living in Tehran. The sampling method was snowball. The data collection tool was in-depth individual interviews. A sample size of 15 people was selected, which was possible based on theoretical saturation criteria. The collected data were analyzed using content analysis coding. Based on this, 524 open and primary codes, 52 sub-categories and 8 main categories were extracted, which we classified into two categories of definite and fixed categories and relative and sensitive categories. The findings show that the studied religious people express their religiosity in "Wafiq" meaning adherence to religion, economy and social man, denial of symbolic self-egalitarianism, network support, understanding of position (definite categories), network identity ، Poverty, voluntary restraint, continuous evaluation / performance of activities (relative and sensitive categories) and therefore reproduce their economic success within the framework of a kind of benevolent rationality. The results show that religious people, by rejecting cost / utilitarian relations and avoiding economic man, manifest themselves as a kind of religious / social man whose criterion is benevolent rationality and bill of choice.
s z; g r
Abstract
The study, focusing on the Harandi neighborhood in Tehran, is a rummage of poverty and urban social issues. Based on the autobiographical ethnographic method, the data are collected through observation, interviews, personal archives, interviews published by civil activists, and documentary methods (from ...
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The study, focusing on the Harandi neighborhood in Tehran, is a rummage of poverty and urban social issues. Based on the autobiographical ethnographic method, the data are collected through observation, interviews, personal archives, interviews published by civil activists, and documentary methods (from the novel), organized in the form of two major narratives. HarandiNeighbourhood is an extreme example that clearly illustrates the relationship between social issues and urban poverty, and for this reason, it has been selected as an example. Findings indicate very low social monitoring, lack of ownership of space, lack of social ties between residents of the neighborhood and other communities, provision of grounds for legislation and regulation, the formation of symbolic territories by the affected groups, weak support of the government towards the communities living in the neighborhood, socialization among some small groups and high social exclusion. Accordingly, the interpenetration of these factors with urban spaces at the district, requires that social policy be sensitive to the socio-economic-political context and take into account the conditions of all the groups, that through quantitative and up-down approaches will not be possible.
m z; nader morovati
Abstract
Abstract Until the early 1960s, welfare was viewed as an economic category in terms of objective and quantitative indicators such as income and consumption. Attempts to build social indicators began by emphasizing the inadequacy of economic indicators to explain social status. Since 1990, the study of ...
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Abstract Until the early 1960s, welfare was viewed as an economic category in terms of objective and quantitative indicators such as income and consumption. Attempts to build social indicators began by emphasizing the inadequacy of economic indicators to explain social status. Since 1990, the study of subjective well-being and its adaptation to objective well-being has been included in developmental research. This is undoubtedly the case in Iran as well, and planning for the promotion of social welfare demands aristocracy over the two categories of objective and subjective well-being, and whether or not they are compatible. But the social welfare index varies widely across provinces in Iran. Two provinces of Semnan and Kurdistan were selected for investigation. Kurdistan province has always been one of the three least developed provinces of Iran and Semnan province has been among the first two provinces, especially during the past years. Also, due to cultural, ethnic, religious and geographical differences of Kurdistan province with other selected for study. The research method is survey and the statistical population includes all people aged 18-60 years living in two provinces in 2018. The total sample size for the two provinces was 1200. A questionnaire was also used for data collection. The results show that there is a significant relationship between ethnicity and religiosity in Semnan province with objective and subjective well-being and there is no significant relationship between education and feeling of freedom with this adjustment. The results showed that there is a significant relationship between the variables of education, ethnicity, religiosity, feeling of freedom and the dependent variable. The highest correlation is related to the ethnic status variable. According to the regression model in Semnan province religiosity had the highest effect on subjective and subjective well-being adjustment and the variables entered in the model were able to explain 16% of the dependent variable changes. For Kurdistan province, the feeling of freedom had the greatest effect on the dependent variable, and the model variables accounted for 24% of the dependent variable change. Keywords: Social Welfare, Mental Welfare, Ethnic Status, Religion, Sense of Freedom
