Journal of Iranian Social Studies

Abstract This paper aims to use a dataset gathered after the earthquake in Bam city in 2003 to study one of the most important sociological ideas in the area of disasters. Earthquakes or any other natural disaster take lives of individuals and destroy the morphologic layer of the society including any facilities and physical instruments of the society. The level of damage is dependent on the intensity of the disaster, physical robustness and preparedness of the society. Losing a number of society members have two outcomes: damage to the networks of social relationships and activating the remained part of the social networks for compensation of losses. The damage to the functionality of networks depends on the number of lost members and the subsistence situation of individuals. The quantitative analysis of data shows that the local social networks have helped almost all people and although the survivors were injured, but the process of help was not stopped and this was so significant in return of people to normal life.
 
 

Abstract Pilgrimage to shrines of the holy Imams is considered sacred by the Iranians. This leads millions to go on a pilgrimage annually to holy cities. Such journeys have recently become the subject of many research projects. Yet no researcher has conducted an investigation about “not going on a pilgrimage”. The main question of this research is “Why some of Mashhadies don’t go on pilgrimage to Atabat?” Here using Grounded Theory, I try to answer the question. Findings show that those who don’t travel to Atabat 1) encounter a barrier or 2) have no motive for it. Core category is first “lacking resources” and “no patience”: Lack of money, time, and companion; and intolerant of long way and great distance, jam of plans, undesirable lodging, food services, insecurity and the like. Core category of second is alternatively enjoyable activities and disaffection (inappetence), which consists mainly of recreational motive of journey, no preference to allocate money, to suffice to pilgrimage of Imam Ali Ridha, having no fervor for Imam Hussein ibn Ali pilgrimage, to see same of pilgrimage from far away and go on pilgrimage. This article proposes Research on this subject-matter about Mashhad and other holy cities in Iran.

Abstract Pilgrimage is an intended travel to a shrine or a holy place. This religious phenomenon is two-dimensional: subjective and objective. The objective dimension of pilgrimage includes institutionalization and plausibility of pilgrimage. Institutionalization of pilgrimage is a result of repeated pilgrimage with observing specific rituals and ordinances. Plausibility of pilgrimage, however, is mostly concerned with religious narrations (Ahadith) about the rewards of pilgrimage, internalized through learning and education. The subjective dimension of pilgrimage involves pilgrim's awareness of the superiority of the holy person and humbleness before him. A phenomenological analysis of pilgrimage experiences of 6 female participants in Mashhad shows the following: first, the cluster of holiness, belief in intercession, rituals, infatuation, humbleness, supplication, prayer and tranquility is hidden in the pilgrimage's experience, implicating categories of superiority, ritual and supplication through resorting to a holy person. Secondly, the three categories of superiority, ritual and supplication through resorting to a holy person are shared by all pilgrims, indicating the inter subjectivity or social dimension of pilgrimage. However, the uniqueness of pilgrimage is mostly an outcome of the pilgrim's awareness of superiority, his/her supplication and observing the rituals.