نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکتری فرهنگ و ارتباطات، دانشکده فرهنگ و ارتباطات، دانشگاه امام صادق (ع)، تهران، ایران
2 اســتادیار گروه ارتباطات و رســانه، دانشکده معارف اسامی و فرهنگ و ارتباطات، دانشگاه امام صادق(ع)،تهران، ایران
3 دانشجوی دکتری فرهنگ و ارتباطات، دانشکده معارف اسامی و فرهنگ و ارتباطات، دانشگاه امام صادق(ع)،تهران، ایران
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسندگان [English]
Extended Abstract
Introduction and Objectives: The growth of individualism and modernity in various societies around the world, including Iranian society, has confronted the family with profound and complex changes at structural, functional, and value levels. Following these changes, we are witnessing a decrease in face-to-face interactions, the weakening of traditional relationships, fundamental changes in architecture and living spaces, and the dominance of communication styles based on digital media. As a result, many of the shared family experiences that previously existed in the natural context of Iranian life have been weakened, the gap between generations has increased, and the collective memory of families has faded.
The culture of every nation is a diverse set of rituals, traditions, customs, beliefs, convictions, stories, legends, and myths that permeate the deepest layers of its collective soul. Culture and its various components, such as religious rituals and ceremonies, play an important role in creating social solidarity and forming a collective identity among members of a society. “Social-psychological approaches also confirm that collective and public affairs, whether right or wrong, leave great and deep effects on the minds and souls of people” (Miṣbāḥ Yazdī, 2022, p. 226). Religious rituals, as one of the cultural manifestations of Iranians, have a history both before and after Islam. One of the most important religious rituals and ceremonies is home-based rawżah ceremonies: a long-standing and deeply rooted ritual in Shiʿi culture that has shaped the religious and social life of families in silence and away from official structures, but with the continuity of generations. The main issue of this research is how and through what channels a home-based rawżah ceremony, as an informal cultural program, can resist individualistic forces and reproduce or redefine the social capital and collective identity of the family under new conditions.
Method: This research was conducted with a qualitative approach and phenomenological method. Data were collected through semi-structured interviews with 12 experts, organizers, speakers, and managers of platforms active in the field of home-based rawżah ceremonies. Sampling was purposive and clustered. Data analysis was carried out using thematic analysis with the help of MAXQDA software in three stages: descriptive coding, interpretive coding, and integration coding. Validity was confirmed through participant review, and reliability was confirmed through recoding by three experts.
Results: The research findings showed that home-based rawżah ceremonies strengthen family identity through five main organizing themes. The network of themes identified is shown in Figure 1. Each theme is discussed below.
Figure 1. Network of themes produced on how to strengthen family identity in home-based rawżah ceremonies
*(Image: media/image1.jpeg)*
First theme: Increasing solidarity and communication.
This ritual deepens family interactions and neighborhood ties by providing the opportunity for face-to-face communication. It also contributes to intergenerational convergence and the transmission of family values by creating shared spiritual experiences and strengthening emotional relationships. Its role in strengthening women’s social networks also leads to greater cohesion.
Second theme: Growth and education of family members.
The home-based rawżah ceremony provides a platform for raising children through the transmission of religious knowledge and values. This process leads to lifestyle changes, strengthening the ability to manage crises, and improving the social skills of children and adolescents. The specific customs and rituals of this ceremony and communication with the Ahl al-Bayt (the household of the Prophet) also have a profound educational role.
Third theme: Preventing harm and solving social problems.
This ritual helps reduce isolation and strengthen social bonds by creating a support network within the family and participating in collective charity projects. It is also effective in solving family problems in the modern era, strengthening the bond of kinship (ṣilah-ʾi raḥim), mediating marriage, and creating peace and reconciliation.
Fourth theme: Strengthening family cohesion through collective participation.
The active participation of members in the form of the division of duties and teamwork leads to greater responsibility and coordination. In this process, the role of women as the axis of family communication is fully highlighted.
Fifth theme: Impact on mental health.
By creating a sense of satisfaction and gratitude and reducing feelings of loneliness, this ritual helps to relieve tension and negative emotions. It also plays a role in reducing anxiety and increasing feelings of psychological security and hope among family members.
In total, these five paths, in interaction with each other, transform the home-based rawżah ceremony into a social institution that reproduces and consolidates family identity against individualistic forces.
Discussion and Conclusions: The findings of this study show that the home-based rawżah ceremony acts as an informal social institution that, beyond a religious ritual, can strengthen family identity in emotional, social, and spiritual dimensions in contrast to modern individualism. By creating an intimate atmosphere, this ritual provides the opportunity for face-to-face communication and the transmission of values between generations. The results are consistent with the framework of structural functionalism and collectivism theories and highlight the role of micro-rituals in providing cohesion to the family. It is suggested that cultural institutions, by supporting such rituals, benefit from their capacity to confront social harms and strengthen family bonds. Future research can conduct comparative studies in Shiʿi societies and examine the impact of cyberspace on this ritual.
Acknowledgement: We sincerely thank the respected professors and all participants in this study who made this study possible by sharing their experiences.
Conflict of Interests: There are no conflicts of interest related to this research..
کلیدواژهها [English]
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