Religious Participation among Muslims: Iranian Exceptionalism

Tezcür, Güneş Murat; Azadarmaki, Taghi; Bahar, Mahdi

doi:10.1080/10669920600997035

Cited by 24 publications

(19 citation statements)

References 23 publications

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“…First of all, the rupture in the traditional urban structure cut it off from its complementary elements such as bazaar, hammam, and madrasah. Second important reason is that the community was gradually secularized (Khosrokhavar, 2007), and mosque attendance was also significantly declined (Tezcur, Azadarmaki, & Bahar, 2006). Thirdly, Mosques' supplementary elements lost their functions.…”

Section: Contemporary Iranian Citiesmentioning

confidence: 98%

Changes in the traditional urban form and the social sustainability of contemporary cities: A case study of Iranian cities

Sharifi

Murayama

2013

Habitat International

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Section: Contemporary Iranian Citiesmentioning

confidence: 98%

Changes in the traditional urban form and the social sustainability of contemporary cities: A case study of Iranian cities

Sharifi

Murayama

2013

Habitat International

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“…In addition, surveys show that Iranians residing in Tehran make a distinction between their religious duties and religious faith. Moreover, the States' ability to control popular religion has waned and massive politicization of religion in today's Iran has negatively affected religious participation (Tezcur, et al, 2006).…”

Section: Misleading the Readers On Iranmentioning

confidence: 99%

The Gap between Media Portrayals and the Reality of Islam and Islamism in Iran and Turkey

Aghazadeh¹

2019

European Journal of Social Sciences

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The demand for Evidence-Based Practice "EBP" has been growing for a long-term and yet, there isn't a reply to this growth. Social Workers continue to rely on personal perspective, common sense, tradition when working with their clients in the foster care field as well as their personal beliefs in their assessment and intervention plans. Throughout a journey around the GCC countries to compare the adoption systems, and the social worker's work perspective in all the assessment stages, and tracing to intervention plans or treatment methods; it was noted that social workers still consume and revive an environment free of any evidence-based practices. In order to patch this glitch a sample of a practice sheet that consists of theoretical framework can be used as a temporary solution in order to provide an evidence-based practices in the foster care field.

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“…Iran is a non‐Arab Muslim country in Southwestern Asia. It is a theocracy where the Islamic rules are enforced by the state in almost all aspects of public life (Tezcür, Azadarmaki, & Bahar, 2006). Ninety‐eight percent of Iran is Muslim.…”

mentioning

confidence: 99%

“…Similarly, in their attempt to make sense of the current state of affairs in Iran, Tezcür et al. (2006) suggest that in contemporary Iran, in reaction to the politicization of Shiism by the current theocratic state, Iranians continue to have strong religious belief and faith, but Shiism is being privatized in this context. That is, many people may tend to avoid religious gatherings which are generally controlled by the government although they are truly religious people.…”

mentioning

confidence: 99%

“…They also found that participation in Friday congregations (another communal religious activity) is very low among Iranians, with 40% of them reporting that they have never attended the congregations and only 6% reporting that they attend the congregations every week. It can be concluded that “religious intensity does not translate into greater religious participation in Iranian context” (Tezcür et al., 2006, p. 228).…”

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confidence: 99%

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Investigation of the factor structure of spirituality and religiosity in Iranian Shiite university students

Joshanloo

2012

Int J Psychol

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One of the important challenges facing psychologists of religion pertains to the definition of religiosity and spirituality. One way of understanding the connection between these two concepts is to suppose that one of them is a subset of the other. Another useful and sensitive way, however, is to view spirituality and religiosity as overlapping constructs, sharing some characteristics but also retaining nonshared features. Empirical studies examining the factor structure of spirituality and religiosity are scant and almost all of them come from Western culture. These factor analytic studies generally confirm that religiosity and spirituality can best be described in terms of two distinct yet correlated factors. To date, no study has investigated the relationship between these two constructs in Islamic cultures. To redress this imbalance, confirmatory factor analysis was used to examine the factor structure of religiosity and spirituality in two Iranian Shiite samples using an extensive set of scales (including Santa Clara Strength of Religious Faith, Spiritual Involvement and Beliefs Scale - Revised, Spiritual Meaning Scale, and Spiritual Transcendence Scale). Two hypothetical models were tested: a model that viewed spirituality and religiosity as correlated but separate constructs and a model that combined the indicators of religiosity and spirituality into a single construct. In keeping with the results obtained in Western cultures, results of confirmatory factor analyses, conducted in Study 1 (N=225) and Study 2 (N=288), revealed that a two-factor model fitted the data better than a single-factor model. Implications of the results are discussed, as are study limitations and directions for further research.

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Religious Participation among Muslims: Iranian Exceptionalism

Cited by 24 publications

References 23 publications

Changes in the traditional urban form and the social sustainability of contemporary cities: A case study of Iranian cities

Changes in the traditional urban form and the social sustainability of contemporary cities: A case study of Iranian cities

The Gap between Media Portrayals and the Reality of Islam and Islamism in Iran and Turkey

Investigation of the factor structure of spirituality and religiosity in Iranian Shiite university students

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