диссертация (1169135), страница 47

Просмтор этого файла доступен только зарегистрированным пользователям. Но у нас супер быстрая регистрация: достаточно только электронной почты!

Текст из файла (страница 47)

In 2015, the number was 899921 with 11 percentof annual growth600. However, according to a statistical research, sports as leisureactivity still stand at the seventh level of women's leisure interests. Of thosewomen who do workouts only 19.8 percent attend gyms, the others exercise attheir home601. Swimming pools are also more than a place for exercise. Today, thefree time pools and aqua parks, usually equipped with music or DJ, have replaced.2935 ‫ تیرماه‬،‫ معاونت امور بانوان وزارت ورزش و جوانان‬،‫رشد و توسعه ورزش بانوان جمهوری اسالمی ایران در بخش قهرمانی‬600Development of Iranian Women's championship sports, Women's Affairs Department of the Ministry of Sports andYouth. 10.07.2016.

— Mode of access:http://www.nipo.gov.ir/FileSystem/View/File.aspx?FileId=5ec8e0dc.272.-233 .‫ ص‬.32 ‫ سال دهم شماره‬،‫ مجله حرکت‬.‫ جایگاه ورزش در اوقات فراغت زنان ایرانی‬،‫ تندنویس فریدون‬601Tondnvis F. The Place of Sports in Iranian Women's Leisure. Journal "Harakat", No. 61, pp. 166-174.200the traditional public bathes where women spend their spare time. Recently ridingbikes has also become prevalent among the new female generation.Fig.

21. Iranian women cycling in Main StreetApart from cycling in parks as a leisure activity, groups of female riders intheir headscarves appear every Tuesdays in the streets to defy the fatwa banningthem from cycling in public602. Such resistance to the norms established by thehegemonic power reveal the agency of the subject. With reference to Butler,though the subject is produced by the power and reiterates the power to gainidentity, her agency produced by power exceeds that power603. The reiterations ofthe norms are pregnant with new norms, though in a long term.A statistical research about women's sport, affirmed that body dissatisfactionand desire to lose weight among Iranian women is their main reason of tendency tosports604. The researcher also maintains that cultural traditions are the foremostdeterrent factors, implying that since traditional women are rarely concerned with602Revesz R.

Iranian women get on their bikes to defy cycling fatwa. INDEPENDENT. Tuesday 13 June 2017. —Mode of access:https://www.independent.co.uk/news/world/iran-women-defy-cycling-fatwa-tehran-religiousprohibitions-rights-traffic-a7787876.html603Mills C. Efficacy and Vulnerability: Judith Butler on Reiteration and Resistance. Australian Feminist Studies.Vol. 15, No. 32, 2000, pp. 265-279.‫ صص‬.2932 ‫ پاییز‬،9 ‫ شمارة‬، 29 ‫ دورة‬،‫ زن در توسعه و سیاست‬.‫ ورزش زنان و دالل تهاي معنایي آن‬.‫ قادرزاده امید ؛ حسیني سیده چیمن‬604.999-913Gaderzadeh O.

Hosseini C. Women's Sport and its Signification. Zan dar Tosehe va Siyasat, 13, No. 3. 2015. P.309-333.201body dissatisfaction matter, their tendency toward workouts rates less incomparison to the other group.Personal grooming fills a considerable amount of Iranian women's leisuretime. Iranian women's considerable use of make-up is referred to as "escape fromthe mundane realities of everyday life to the aesthetics of make-up as animmediate and accessible form of refuge". Female interviewees of a researchviewed cosmetic wearing as an entertainment and leisure activity605.Strolling at shopping malls is the most favored outdoor leisure activity forwomen. A quantitative research proves that female satellite TV audience are moreattracted to shopping malls looking for materials that would identify them asmodern women606.Fascinated to advertisements, they pursue the lifestyle ofconsumerism.

"Advertisements all share a common message. They are selling thejoys of buying, promoting the idea that purchasing things is in itself a pleasurableactivity"607. In this sense, shopping fulfils the psychological need of the consumer.Shopping is "not satisfying a basic physical demand, but instead used to satisfydesires"608. Preoccupied by charming lifestyles displayed in TV Shows orpersuasive goods advertised they value a lifestyle that enjoys the experience ofshopping.

Considering the large number of Iranian women spending time andmoney for shopping, consumerism can be regarded as another example of thesubjugation to established models. Consumerism has turned to be a way forwomen to escape from traditional non-secular culture that advises for simple nonmaterialistic world.605Jafari A., Maclaran P. Escaping into the world of make-up routines in Iran. The Sociological Review, 62 (2),1014, pp. 359-382.‫ پاییز و زمستان‬: )‫ مطالعات بین رشته اي در رسانه و فرهنگ (رسانه و فرهنگ‬.‫ رسانه و مصرف گرایي‬.‫ اکبری حسین‬.‫ طالبی معصومه‬606.

251 ‫ تا صفحه‬219 ‫ ; از صفحه‬1 ‫ شماره‬, 2 ‫ دوره‬, 2939Talebi M. Akbari H. Media and Consumerism. Motaleat- e bein- e reshte-yee , Media and Culture. 2014. No. 4, p,123-150.607Goodwin N. Nelson J. Ackerman, F. Weisskopf, T. Microeconomics in Context. New York: Routledge.2008. p.266.608Busch, M. Adam Smith and Consumerism's Role in Happiness: Modern Society Re-examined.

Major Themes inEconomics. 2008. p.65-77.202Traditional and religious leisure activities are not died out. Some, such asMuharam ceremonies have not lost their glamorous centrality, though inmodernized lifestyle, they have become shorter in time. While tradition women ofold generation might spend two months, modern women of younger generationmight spend one or two especial days a year attending the ceremonies. Pilgrimageto shrines or attending religious ceremonies still survive, yet these activities seemmore common among traditional families.Regardless of financial capabilities, globalized media inspiring modernlifestyle influence substantially on women's leisure activities. Different researcheshave illustrated the impact of satellite TVs and e-groups on women's leisureactivities.

A research has showed that the users of globalized media, especiallysatellite TVs have more tendency to spend their leisure time at malls, mixedparties, beauty salons, along with watching satellite TV channels. However, theother group spends more at religious ceremonies or scientific and literarygatherings609.Leisure activities of women in the current age are transformed under theinfluence of globalized media. These activities, which are material and sensual innature, are associated with modernity and identify Iranian women as nontraditional or modern.

However, the modern leisure of Iranian women mainly, suchas strolling at malls or personal grooming are usually under the classification ofStebbins casual leisure. It seems that the issue of women's leisure in Iran demandsmore consideration.The traditional culture materialized female sex as secluded subjects. Thedelayed or deferred effects of their performances through social participations havesubverted the seclusionary conventions. Their social involvements haveguaranteed them modern and independent identity, yet the dress of caregiving stillsignifies intelligible female identity. Under the traditional heteronormative.212-85 ‫ ص‬،2932 ،2 ‫ شماره‬،‫ رسانه‬،‫ بررسی میزان تاثیر شبکه های ماهواره ای بر میزان اوقات فراغت‬،‫ نصیری بهاره؛ شهاب الدین پریا‬609Nasiri B.

Examination of the Influence of Satellite TVs on Leisure Time. Resaneh, No. 4, 2016, pp. 85-104.203division of gender roles, Iranian women both in traditional and current culture areloaded with household responsibilities. Whether occupied or non-occupied theyare domestic workers. Their world of work and leisure is combined, making thehome as both a leisure space and work place. The amendments in their leisure hasmade it more sensual and secular, in contrast to the traditional leisure that wasintertwined with religion. These modernized leisure activities identify women withmodernity. However, their leisure is also charged with traditional heteronormativegender stereotypes.Chapter 2: FindingsThe section studied three aspects of Iranian women's lifestyle includingbody maintenance, veiling, work and leisure.

Within the framework of Butler'sperformative theory, these aspects are regarded as performances reiterating thenorms imposed by regulatory discourses. Iranian women's body as a cite ofimposing power have been materialized by competitive traditional or modernizeddiscourses through ages. The discourses depend on the recitation of norms bywomen as the subjects, who through reiteration have gained agency to change thenorms.Traditional signification of female body as the secluded property of husbandwas undermined by women's new performances. After constitutionalism, under theinfluence of Western culture their entrance to social arenas subverted the norm ofpublic seclusion of women. Social presence led to showcasing of female body.Women to gain a modern identity were obsessed with physical beauty valued bymodern culture.

Veiling, which traditionally had sheltered women in public, wasquestioned by unveiling performance of women who wanted to be identified asmodern. The traditional veiling associated with women's seclusion andbackwardness was opposed by modernization after the constitutionalism. RezaShah's modernizing state attempted to normalize the unveiled female identity.Islamic republic regularized veiled female identity. Women, under the influence of204globalized Western culture, perform fashion hijab to be identified as modern. Inthe realm of work and leisure, Iranian women subverted the traditionalsignification of female sex as secluded through performing social roles.

While theyhave overcome the borders of gendered work, they are loaded with domesticchores that entangle both their leisure and social work. Their leisure activities,though bound to heteronormative gender stereotypes, changed to be more secularand sensual identifying them as modern women. The transformation of Iranianwomen's identity generally suspends within the heteronormative genderstereotypes.Throughout ages, traditional religious discourses and modern Westernizeddiscourses have been competing to regularize Iranian female sex in each era.Iranian women were not silent subjects to regulatory normative discourses; ratherthey have revealed their agency to transform the norms. Since being equipped withresource of knowledge, they have reflexively considered construction of theiridentity, though within the framework of existing rules. Islamic republic of Iraninsisting women's knowledge and social participation have unintentionally riskedthe sustainability of traditional norms that it accentuates.

Характеристики

Список файлов диссертации