درخت حوزه‌های تخصصی

In Iran, all the border areas of the country where the majority of Iranian ethnic groups live are underprivileged and underdeveloped, and ethnic elites are not present in any of the macro and middle administrations, and the diversity of ethnic groups is not viewed as a positive thing and is considered as a threat. The type of security approach to the thinking of radical and ex-tremist groups in the region has caused Sistan and Baluchistan to not have a place in Iran's development basket worthy of the province in the development policies of the country. This article seeks to answer this question by providing a correct analysis based on the institutional approach to political and security damage in Sistan and Baluchistan province. The research method is qualitative and analytical-descriptive. The findings showed that Sistan and Baluchi-stan has not enjoyed a favorable situation in terms of political, economic, and social indicators compared to the neighboring provinces, and in the future, it will cause threats, political and security violence in this province. In recent decades, a number of favorable institutional and governance indicators and relatively favorable economic and social achievements have been realized in Sistan and Baluchistan province. However, with a realistic approach, it should be said that in relation to economic and social indicators, Sistan and Baluchistan province has relatively serious distances from the ideal point, so that the people of these regions and the Sunnis have a sense of experiencing economic, social and political discrimination.

The distinction between "Religion" and "Religiosity culture and religious beliefs in the sensory and phenomenological perspective" has sociological significance and demonstrates a distinct pattern of sociology. The present study in the first section with critically approaches to the "Sociology of Religion" explains the inadequacy of its conceptual and perceptual organization in explaining sociological relationships of religion, with an emphasis on the inherently reductionist and methodological nature of this prevalent discipline. To this aim, the author explains that a "Correct understanding of religion - especially Islam - can be considered as a foundation that influences the existing understanding of sociology of religion" and examines the relationship between religion and society from a distinct perspective compared to the prevailing literature worldwide, highlighting the distinction of this approach compared to the intradisciplinary literature, which mainly involves an essentialist and fixed perception of religion and religious society in the dominant intellectual-religious traditions in the Islamic world. The author argues in this field with an "Ijtihadi" and "Intra-religious" approach about the combined and creative role of "Social Traditions of God" with "Faith and distinctive characteristics of Islamic spirituality" in constructing a new identity for society. By referring to the idea that "When people take steps towards God and the kingdomin a planned manner, they become closer to each other and a global community takes shape," it reaches a new level of religious and Islamic society. In fact, forming the institutions with common and distinct featuressuch as mosques, pilgrimage, and recently the Arbaeen of Imam Hussein (AS) in relation to the historical and glorious experience of the Islamic community in Medina shows that the Islamic society is a society established on justice and fairness, which follows its principles by creating sensitivity towards "Perceptive and Cognitive" levels, "Moral and Inclination" values, and "Behavioral and Action" aspects, within the framework of "Faith and Righteous Deeds."

Development programs design and operationalize land changes. Although development programs in Iran have been new, interventions in Iranian land have a long history. In other words, the methods of nurturing and exploiting natural and human resources identifiable in indigenous technologies have over time created a specific combination and fabric in the land that reflected the ancient organization of the Iranian land. Therefore, land changes in the Pahlavi era - which result from the implementation of development programs within the framework of modernization- are placed in relation to the organization of the land in the historical background of the country's population. Therefore, the main question of the article is, ‘How did land reform in Iran during the Pahlavi era take shape and what characteristics did it have?’ The present study used descriptive-analytical and critical method. It seems that regarding the external nature of the development programs of the Pahlavi era and their lack of indigenous foundation, the designed land changes lack the characteristic convergence between culture and technology, and neglect and indifference to the vital role of the ecosystem in the mentioned connection. In fact, the findings indicate that land changes resulting from modernization programs were designed and operationalized in confrontation with the pre-modern organization of the land. The interventionist approach in land during the Pahlavi era has resulted in a divergence in the cultural-ecosystem-technology cohesion. The result of this interventionist approach in land during the Pahlavi era has been a divergence in the cultural ecosystem-t