Toward a Communicative Interpretation for Sexual Verses of the Quran

“A Short Thinking”

Written By: Sobhan Rezaee

Abstract:
In this short issue, we pay attention to four religious sexual areas and exploit some related verses from Quran: The Birth of the Sexuality (Taha: 116-117; Araf: 12-25), Husband (Al-Nisa: 34), Wife (Rum: 21) and Sexual Relation (Baghare: 223). Then we use the Communicational Model of “Meaning source” (Mohsenian Rad’s Model) to analyze and interpretation these verses. My conclusions shows that (1) the verses of the Suras of Taha and Araf indicated that after forbidden fruit was eaten by Adam and Eve, their virginity converted to sexual desires. So their position and environment should be changed. However in this evolution, the sender is God or the Satan (based on the kind of interpretation), the receivers are Adam and Eve and the message is the Sexualization. I think this is the most influential communicational process which Human kind has experienced. (2) If we assume the family as a communicational System, then we confront the verses such as Al-Nisa-34 which define its parties with different statues. According to the Verse, the Quran take a priority to the men. And there is a necessity for receiver (women) to accept the sender’s message (husbands’ message), which aren’t concerned to the main meaning of wives’ mind. (3) The Islamic treatment of Wife is very similar to Catholic understanding. (4) The Islamic Sexuality is structured with different dimensions: Biological, Cultural, Economic, and Politic which reproduce its society in all of these roots. (5) Sexual Relations have two stages: Biologic and Communicational. The majority of Communicational Mechanisms is Non-Verbal form, which use from the Touch as the main Canal for sending the messages. I mean that the Kissing, the Caressing, the Smiling, the embracing, the Wooing, the Penetration… are Communicational methods which send emotions as messages from men to women, or inverse.

Keywords: Sexuality, Sexual Relations, Quran, Wife, Husband


The Story of the Birth of the Sexuality:

The Maximum Influence of a Message

“When We told the angels to prostrate before Adam they all obeyed except Iblis (Satan) who refused.” (Taha, 116)

When the God order to angels to prostrate before human, he want to force them to form a special communicational process in front of His new Creature. In this way, the angels should send their spiritual respect as a message to the human and confirm his priority. But the Satan wasn’t a suitable sender which can sent such a message for the new creature, because he has a specific Meaning in definition the priority. I mean he thought that the reason of priority is the “Material of the Creation”. So he said: “I am better than Adam, for You have created me out of fire and Adam out of clay.” (Araf: 12) But this argument caused to recognize the Satan as the Enemy of Human by God and so he warned to His new Creature: “We said," Adam, this (Satan) is your enemy and the enemy of your spouse. Let him not expel you and your spouse from Paradise lest you plunge into misery.” (Taha, 117)

Then God expel the Satan from his Heaven, but give His previous dignified slave a new important role: “The Lord ordered Satan to get out (of Paradise) saying," This is no place for you to be proud. Get out of this place, for you are worthless"(13) Satan asked the Lord to give him respite (keep him alive) until the Day of Resurrection. (14)
The Lord told him," We will grant you this respite."(15) Then Satan said," Because you have made me go astray, I shall certainly try to seduce people into straying from the right path. (16) I shall attack them from all directions and You will not find many of them giving You thanks". (Araf: 13-17)

So Satan reformed himself as the Adam’s enemy. But for this new meaning and intention, he look up a way for awake a very special phenomenon: The Sexuality: “Satan tempted them to reveal that which was kept private from them (Sexual Organs) and said," Your Lord has not prohibited you to eat the fruits of this tree unless you want to be angels or immortal."(Araf, 20)

In this way, If the Islamic story of creation is adapted with the basical model of the communication, I mean the sender, the receiver and the message, then its sender is the Satan or God (based on the kind of interpretation); the receiver is the Adam and Eve; and the message is Sexualization which had been covered under the forbidden fruit: “When they had tasted (fruits) from the tree, their private parts (The Sexual Organ) became revealed to them. (Araf, 22)

Some Quran Interpreters Such as Fazl ebne Tabarsy believed that, before this evolution, the sexual organs of the humans are hidden and the Satan knew “Every one who is revealed his/her sexual organ can’t stay on the Heaven. But the only way for revelation the sexuality was eating from the fruit of the forbidden tree.” (Majmaol Bayan, V 9, P 69) But some mystical interpreter such as Ebne Arabi said that, “It doesn’t relate to revelation the sexual organs, but the Satan want to aware humans’ desire to materialism and its joys and bring out them form celibacy and immaterialism.” (Ebne Arabi, Vol 1: 230)
After melting the virgin primitive Humans to Sexual Beings, A specific emotion is formed: Sexual Shame: “they began to cover their private parts with leaves from the garden.” (Araf, 22) And the Conclusion of this process is exiting from the Heaven of Virgins and Enter to the World of the Sexuality: “The Lord told them to leave the garden as each other's enemies and go to earth to dwell and benefit from the means therein for an appointed time. (24) He told them that, on earth, they would live, die, and be resurrected. (Araf: 24-25)


So, indeed this is a real Communicational Process, because ‘the Sender’ could change completely the meaning of ‘his receivers’ about themselves by his message. And transit them to a new position which is needed a new and different environment. I mean the God or Satan (based on interpretation way) as the sender with some specific meanings which included his intentions send the Sexualization as a message to his audiences, Adam and Eve. Then they are changed completely, because after eating the forbidden fruit, their virginity converted to sexual desires. So their position and environment should be changed: They descent to the Ground of the Sexuality: The Earth.

The Wife:
In the Sura of Al-Rum, Allah after explanation the creation of Human with the clay: “Among His signs is [the fact] that he has created you from clay; then you were propagated as human beings. (Rum, 20)” and before treatment the differentiation of Languages and Colors of Humans as a Special privilege: “Among His signs are the creation of Heaven and Earth, as well as the diversity in your tongues and colors.” (Rum, 22) He said that: “Among His signs is [the fact] that He has created spouses for you from among yourselves so that you may console yourselves with them. He has planted affection and mercy between you; in that are signs for people who think things over.” (Rum, 21)

Fazl ebne Tabarsy in interpretation of the verse and explanation the kind of creation spouse said that: this verse means “Eve was created by one of the Adam’s ribs or the Feminine was created from the sperm of Masculine.” (Majmaol Bayan, V 8, P 470)
In other hand, Mohammad Moghnyye in his interpretation, Al- Kashef, said: “Certainly, the Quran define the goal of the marriage as the mean for form affection and mercy between the family members.” (Moghnyye, Vol 6: 136) In other hand, According to the text of sura of Rum (21), we can say: “God has created spouse for Man from himself so that he may console himself with her.”

This understanding is touching to the Christian belief: “The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.” (Gen, 2: 18) But for Adam no suitable helper was found. 21 So the Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh. 22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man. 23 The man said, "This is now bone of my bones and flesh of my flesh; she shall be called 'woman, for she was taken out of man. (Gen, 2: 20-23)”

The Husband:
Men are in charge of women, since God has given some persons advantages over others, and because they should spend their wealth [on them]. Honorable women are steadfast, guarding the Unseen just as God has it guarded. Admonish those women whose surliness you fear, and leave them alone in their beds, and [even] beat them. If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great. (Al- Nisa: 34)

If we assume the family as a communicational System, then we confront such verses which define its parties with different statues. According to this Verse (Al-Nisa, 34), the Quran take a priority to the men “since God has given some persons advantages over others, and because they should spend their wealth (on the Women.)” So in this religious context, we have an institutionalized priority in family Communication: the advantages and wealth of the men take him a higher position in the process. I mean, the man is the main Sender, who sends the main message, because they are in charge of women.

In other hand, God define the Honorability for the Women: “Honorable women are steadfast, guarding the Unseen (Husband’s Rights & Properties) just as God has it guarded.” Mr. Tabatabaee in interpretation of this sentence said: “It refers to the guardianship of husbands in relation with wives. So the wives should obey from her husbands.” (Almizan, Vol 4: 343) So, the wife as the main receiver in family should obey from her husband’s messages and intentions, to be an Honorable woman.

At the End, God prescribe to men a Kind of Communicational collection in front of ill-behaved women which include one verbal solution (Advice) and two non verbal ways (Abandonment their Sexual Relationship & Corporal Punishment), But this Prescribes are reliable until they accept the obedience: “If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great. (Al-Nisa: 34)
So in Islamic model of family communication, we have some specific positions which are related to Sender and Receiver. And there is a necessity for receiver (women) to accept the sender’s message (husbands’ message), which aren’t concerned to the main meaning of wives’ mind. And if they don’t accept the messages, the verbal and non-verbal ways are used to convince them.

Sexual Relations:
Your wives are as fields for you. You may enter your fields from any place you want. Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him. (Muhammad) give the glad news to the believers. (Baghare: 223)

This verse similize the women to fields and the men to farmers, and so take an advice to the men (or men & women): “Reserve something good for your soul.” According to Almizan interpretation, it refers to Human reproduction. (Almizan, Vol 2: 214) In other hand, I think it means that the sexuality is a system of Humans’ Society Reproduction, which is structured with different dimensions: Biological, Cultural, Economic, Politic and reproduce society in all of these roots. I mean the Bio-Sexuality reproduces the bodies of people and extend them with their children. In other hand, Cultural-Sexuality with its process of socialization regenerate the stereotypic Sex-roles and define the Good and the Bad in Sexual Intercourse, Gendered Relations and its sexual preferences. Also Economic-Sexuality expands economic patterns with the help of sexual collection such as family, kinship system and others. But the relation of Policy and Sexuality is more complicated and has a lot of results. The Policy for reproduction its dominance, manage the sexuality system and make some convincements in Sexual and Family Planning. (Rezaee, 2007 A: 10)

In a religious society, all of these dimensions of Reproduction are religious. So God’s Advice leads us to an Islamic Bio-Sexuality which reproduces the Muslims, An Islamic Cultural-Sexuality that use from socialization process to reproduce the Islamic common senses, traditions, and sex roles, An Islamic Economic-Sexuality that regenerate Islamic economic network, systems and regulations. And The Islamic Policy reproduces itself with Islamic goals. This is the real meaning of God’s device: “Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him.”

In other hand, This Verse has an important role in the sayings of sacred leaders of Shiah. For example, Abdullah ebne Yaghfour asked about the legitimacy of Anal Sex in Shiite thinking, Imam Sadegh responded him: “Your wives are as fields for you. You may enter your fields from any place you want. (Baghare, 223)” And he underline on ‘from any place you want.’ (Vasayelo Shiah, Vol 20: 148) Mr.Tabatabaee in interpretation of this verse, said that “the purpose of this part of the verse is enrich and development the freedom of marriage and sexual relations in the fields of (Sexual) place and time (Except in the Catamenia time).” (Almizan, Vol l: 226)

The Expansion of religious limitations of sexual behaviors, cause to the development of the touching area in sexual communication. Indeed Sexual Relations have two stages. One of them is Biologic which its goal is gratification of sexual organs and gets the biologic orgasm. But the other is Communicational Stage. In this dimension, we have several complicated communicational processes which are included the Verbal and Non-Verbal kinds, but the majority of Mechanisms is Non-Verbal form, which use from the Touch as the main Canal for sending the messages. The Kissing, the Caressing, the Smiling, the embracing, the Wooing, the Penetration… are Communicational methods which send emotions as messages from men to women, or inverse. In these Communicational mechanisms, the positions of sender and receiver are changed, frequently. Also, the collection of meanings of man and woman about him/her self, their sexual partner, their situation… are changed, frequently… In other hand the messages of this special communications may be senses and emotions such as Security, Love, Self Confidence, Priority, and Humility…
This Analyze of Sexual Relations is only a beginning point. I want to continue it in my future book, Sexuality and Religion, which I am writing it, nowadays.

Conclusions:

1. If the Islamic story of creation is adapted with the conventional model of the communication, I mean the sender, the receiver and the message, then its sender is the tree (the Satan or the God); the receiver is the Adam and Eve; and the message is Sexualization: “When they had tasted (fruits) from the tree, their private parts (The Sexual Organ) became revealed to them. (Araf, 22) Then they are changed completely, because after eating the forbidden fruit, their virginity converted to sexual desires. So their position and environment should be changed. Then they descent to the Ground of the Sexuality: The Earth.

2. If we assume the family as a communicational System, then we confront the Quran verses such as Al-Nisa-34 which define its parties with different statues. According to the Verse, the Quran take a priority to the men “since God has given some persons advantages over others, and because they should spend their wealth (on the Women.)”. So in Islamic model of family communication, we have some specific positions which are related to Sender and Receiver. And there is a necessity for receiver (women) to accept the sender’s message (husbands’ message), which aren’t concerned to the main meaning of wives’ mind. And if they don’t accept the messages, the verbal and non-verbal ways are used to convince them.

3. According to the text of Sura of Rum (21), we can say: “God has created spouse for Man from himself so that he may console himself with her.” This understanding is touching to the Christian belief: “The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.” (Gen, 2: 18)… Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man. 23 The man said, "This is now bone of my bones and flesh of my flesh (Gen, 2: 22-23)

4. The Sexuality is structured with different dimensions: Biological, Cultural, Economic, Politic and reproduce society in all of these roots. When we assume a religious society, all of these dimensions of Reproduction the sexuality are religious. So God’s Advice leads us to an Islamic Bio- Sexuality which reproduces the Muslims, An Islamic Cultural-Sexuality which use from socialization process to reproduce the Islamic common senses, traditions, and sex roles, An Islamic Economic-Sexuality that regenerate Islamic economic network, systems and regulations. And The Islamic Policy reproduces itself with Islamic goals.

5. Sexual Relations have two stages: Biologic and Communicational. In Communicational Stage, we have several complicated communicational processes which are included the Verbal and Non-Verbal kinds, but the majority of Mechanisms is Non-Verbal form, which use from the Touch as the main Canal for sending the messages. The Kissing, the Caressing, the Smiling, the embracing, the Wooing, the Penetration… are Communicational methods which send emotions as messages from men to women, or inverse. In these Communicational mechanisms, the positions of sender and receiver are changed, frequently. Also, the collection of meanings of man and woman about him/her self, their sexual partner, their situation… are changed, frequently…

References:

1. Amely, Horr, 1409 LY, [1], Vasayelo shiah (Arabic Version), Vol 20, The institution of Alol Bayt, The Jame Al-Ahadith
2. Ebne Arabi, 1422 LY, The Interpretation of Ebne Arabi (Arabic Version), Dar Ahya Al-Torath Arabi,The Jame Tafasir Noor, CD-Rom
3. Moghnyye, Mohammad, 1424 LY, Al- Kashef (Arabic Version), Vol 6, Darol Kotobe Islamic, The Jame Tafasir Noor, CD-Rom
4. Mohsenian Rad, M, 1999, Communicology: An Innovative Definition and Model for Communication Process, Soroush Press, Tehran
5. Rezaee, Sobhan, 2007 A, Talcott Parsons & Understanding “the Sexuality” As a Social System, http://Sobhanrezaee.blogspot.com
6. Rezaee, Sobhan, 2007 B, Dissection of Shiite and Catholic Bodies on the Sexuality (Farsi Edition), Imam Sadegh University
7. Tabarsy, Fazl ebne, 1372 (SY [2]), Majmaol Bayan (Arabic Version), Vol 8, Naser Khosro Publisher, The Jame Tafasir Noor, CD-Rom
8. Tabarsy, Fazl ebne, 1372 (SY), Majmaol Bayan (Arabic Version), Vol 9, Naser Khosro Publisher, The Jame Tafasir Noor, CD-Rom
9. Tabatabaee, 1417 LY, Mohammad Hossein, Almizan (Arabic Version), Vol 1, The Bureau of Islamic Publisher of Hazawh Elmyye of Quom, The Jame Tafasir Noor, CD-Rom
10. Tabatabaee, 1417 LY, Mohammad Hossein, Almizan (Arabic Version), Vol 2, The Bureau of Islamic Publisher of Hazawh Elmyye of Quom, The Jame Tafasir Noor, CD-Rom
11. Tabatabaee, 1417 (LY), Mohammad Hossein, Almizan (Arabic Version), Vol 4, The Bureau of Islamic Publisher of Hazawh Elmyye of Quom, The Jame Tafasir Noor, CD-Rom
12. The Bible, 1984, New International Version, International Bible Society, http://www.biblegateway.com/
13. The Quran, 1981, translated to English by Mohammad Sarwar, Elmhurst, The Jame Tafasir Noor, CD-Rom
14. The Quran, translated to English by T.B. Irving, The Jame Tafasir Noor,CD-Rom


[1] Arabic Lunar Year
[2] Iranian Solar Year

A Short Thinking: Social Genealogy of the Fashion

Written by: Sobhan Rezaee

Abstract
In this Article, my approach to the fashion is based on the social roots and needs of this phenomenon. Fashion is a modern item and differs with its predecessors. The fashion used for support the hegemony, distinct the subcultures and connects these separated parts of the modern society together and defines a specific distance between them. And also, the identity of the fashion cause to regenerates itself constantly. Indeed the fashion is a kind of non verbal communication which consist the communicational process: the sender, the receiver and the message. The fashioning person sends his/her messages in the form of Yes or No (0 or 1) to other people, and defines his position between several groups of the society and form the perception of others from himself/herself.

Keywords: Fashion, Nonverbal Communication, Modernity

Introduction
The Age of Enlightenment and then Modernity have created new world for social life. Every day we are getting up, wear special clothes and use some consecrated body decorating, enter the traffic streets, confront with hundreds people who are dependant to different subcultures, receive the mass media messages and so on.
Metropolitan environment is included with intensification of nervous stimulation, social pressures, crowded spaces and deeply difference on social classes. In urban life, we are strangers and are absolutely alone. Georg Simmel in interpreting this kind of exists said: “The deepest problems of modern life drive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces.”(Simmel, 1997:174-5) In other words he thinks that the various aspects of urban life are threatening to our sense.

Increasing Distances
When Emile Durkheim, one of the founders of the sociology, decide to understand the modern world, paid attention to the solidarity and define two kinds of this concept: “Mechanical” and “Organic”. He thinks that industrial societies include organic solidarity which causes to increase up the diversity in division of labors and specialization. (Durkheim, 1947) In this sequel, people are finding themselves with different proficiencies, so the sharing part of their minds is decreasing. People are connected together with the instrumentality of their expert ability. On the other hand, Simmel believed that in such society, self to self communication face to another gap: The Money. This item is also cause to break the human interactions and has become them more anonymous. (Simmel, 1997:177)

However, Karl Marx with the concept of the “alienation” underlined the rupture of modern man, too. (Marx, 1978) He discovered the superstructure of modernity in the system of production and defined it in ownership of means of production and the relation of production. He believed that the dominant ideology reflects views and interests of owners of means of production (Bourgeoisie) and serves to legitimate their authority. And on the other hand, He thinks to the separation from fellow humans, sentiments of isolation and inability to live in a fulfillment society. (Marx, 1954) All of them formed the theory of alienation in Marx’s thinking.
So, modern human in the urban life is a being who specialized, monetrarist and alienated. The increase of specialization in division labor, caused to decrease the diameter of sphere the “social common mind.” Furthermore, the Money in our society breaks the interaction and direct communication of people and it melt to an important instrumentality. And above all, the system of production alienated us.
These are coordinating with the idea of individualism in enlightenment and modernity. All of them separate person from others and society and weaken the power of personal interaction. Therefore, the public transform to a collection of disconnected or badconnected parts.

Modern Alternative for Loneliness
Modernity broke the traditional structure of relationship in society, but used a special way for covering these gaps: The influences of the self to self communication replaced with the new mass media communication which is improving very fast. Books, Newspapers, Radios, TVs and other web based media are affecting on the sphere of the “social common mind” and form the shared apparent and inapparent faces for people of the society. Therefore, public opinion is structured for minds and the fashion was created for surfaces.

Social Hieroglyphics
Today, in our society people wear variform of clothes, body decorations, Jewels… and would be pride of their choices. Indeed, they are using these surfaces for communication to others. And also as Marx said, we make our decision about the social status and the role of the people based on what they are wearing. (Marx, 1954: 77) These clothes and decorations are definite means for social relation between men and women and we can call them with the Marx creative word: “Social Hieroglyphics”. (Marx, 1954: 79)

So, Modernity has structured a new system of appearing: The fashion. This phenomenon has a lot of differences with its predecessors. For example, religious, military or ethnical clothing related to other dress codes such as tradition, hierarchy and even intimidation. They are fixed dress which does not change during the short time.
But the fashion system set the current acceptable and unacceptable codes for clothing behavior and body making. However in the social fashion game, it revises on its rules constantly. According to Jennifer Craik, Fashion is technology of civility which prescribes special conduction in the practices of self-formation and self-presentation. (Craik, 1993:4-6)
Nowadays fashion takes an important role for social actors. And the people based on their amount of societal presence, attention to the fashion. As Bourdieu in his great work, “Distinction”, says: “The proportion of women who say they “tend not to take account of fashion always higher among women who do not work outside the home ((59 percent as against 47 percent)).” (Bourdieu, 1984, 378)


A Basic tension
But why a person should take his/her preferences from a fashion system? How can we consent to accept these strict codes for clothing and bodily behaviors? Georg Simmel, famous sociologist, argued on these questions and responded it: “two social tendencies are essential to the establishment of fashion’ and should either of these tendencies be absent from or lacking in a society, fashion will not be formed. The first of these tendencies is the need for union (Socializing impulse) and the second is the need for isolation (differentiating impulse) (Simmel, 1971: 301). The contrast of individuality and social identity which becoming from sharing spheres of the person and societal groups, are faced together in our cultural minds. Both of them are based on human needs and are improving in separate roots. According to Simmel, we face a tension between our need to remain inconspicuous in such settings, and the need to assert our identity or to be noticed. (Smith, 2001: 20) So the fashion is a mean for define a specific distance between us.

A Vital Aesthetics
The importance of the role the aesthetics inspired upper classes of society to design a special theme for their aesthetical taste. They are using the fashion as a mean for naturalize their higher status in the societal environment. The speciality and expensiveness of the fashion help them to distinct themselves from the “others”. But this process has a failure point, too: Time Limitation.
As Adrian Forty reported: “In eighteen century England, printed cottons were relatively expensive and were worn only by the more affluent middle and upper class women. With the development of the cotton industry in Lancashire in the early nineteenth century, however these printed cottons became cheaper and working-class women could afford to buy the new cotton dress material for themselves. Consequently, by 1818 a draper in London could report that these cotton prints were worn principally by servants and the lower classes. In response, the middle and the upper classes abandoned printed cotton dress material in favour of plain white dresses … inspired, it was said by the wish to imitate the form of classical figures. (Bernard, 1996: 40 cited from Forty, 1986: 73-5) So this kind of appearing support the hegemony of the society and when confront to such obstacles, change itself and regenerate the fashion process.

Fashion as a Medium
Fashion has an important role more than simply clad the body for warmth, modesty beautification or comfort. Indeed, they are technical devices which include some codes for link a particular body with social milieu. Our everyday experiences show that clothes and adorning are selected according to what one will be doing that day, which is expected to meet and what is the mood of the wearer and so on. The fashion is a form of non verbal communication which is structured like others. So, it has the three basic part of communicational process: The Sender, The Receiver and the Message. The user of a fashioned style is the sender and the people who confront him/her are receiver. But the message is a more complicated item.
On this account, a garment or other fashioned item would be a channel which sends Yes or No (0 or 1) to other people. I mean the weared fashion link wearer to the subcultures such as bourgeoisies, intellectuals, politicians, business men, young persons, teenagers, punks, raps and so on. Then, the sender says to receiver that I am a member of your group, so I agree with the basic principles of that group. Or I am not a member of your group and subscribed in another group, which is… so I agree with a different basic principals and I differ with you. Then, in the modern society, the perceptions of our being and other beings are formed and the loneliness of the modern human based on the fashion transform to a subcultural ourness.


Conclusion


1. Modern human in the urban life is a being who specialized, monetarist and alienated. The increase of specialization in division labor, cause to decrease the diameter of sphere the “social common mind.” On the other hand, the Money in our society breaks the interaction and direct communication of people and it melt to an important instrumentality. And above all, the system of production alienated us. All of them, separate person from others and weaken the power of personal interaction. Therefore, the public transform to a collection of disconnected or badconnected parts.


2. The modernity broke the traditional relation network in society and replaced it with the mass media as central communicational points. Then, it can control the common minds of the broken parts (subcultures) and specify them with distinctive fashion.


3. The functions of the un-fashioned clothes and body decorations are different. For example, religious, military or ethnical clothing related to codes such as tradition, hierarchy and even intimidation. But the fashion appearing use for support the hegemony, distinct the subcultures link the people and indeed is a non verbal communication means. And also, during the time, fashion regenerates itself constantly.


4. The fashion is a form of non verbal communication which is structured like others. So, it has the three basic part of communicational process: The Sender, The Receiver and the Message. The fashioning person sends his/her messages in the form of Yes or No (0 or 1) to other people, and defines his position between several groups of the society and form the perception of others from himself/herself.


5. The Global Fashion is a kind of screen which are using very much. This Communicational process is based on the power of global media which can promote Fashion models towards a worldwide network. I mean Cinema, TV, Music and other creators of cultural stereotypes prepare the contents of fashioned messages and strengthen this process with their attractive items.


6. When these cultural waves come to a certain region, confront local orders and traditions. So, the reacts are very different. In the countries like Iran, the formal reacts against the fashion is varied. But when they antagonize with the fashion, their intentions are disaccording with strip clothing (you should intend the cultural standards for clothing and decoration) or against with the western culture. Indeed they see the West as an origin of immorality and injustice who want to extend their models and evil forms. In many times, they localize the fashioned models and recover them in contrast the developing the western surfaces. For example the dresses is longed, widen, or the same clothing is altered which haven’t any strip parts. But they forgot that covering the strip parts or localization of global fashion can be popular them in a larger sphere and strengthen the fashion process.

References

1. Bernard, Malcolm, 1996, Fashion as Communication, Routledge
2. Bourdieu, 1984, Pierre, Distinction: A Social Critique of the Judgment of Taste, Translated to English by Richard Nice, Routledge & Kegan Paul
3. Craik, Jennifer, 1993, The face of fashion: Cultural Studies in Fashion, Routledge
4. Durkheim, Emile, 1947, “The Division of Labor in Society”, Translated from the French to English by George Simpson, Glencoe, Illinois
5. Forty, Adrian,1986, “Objects of desire, Thames and Hudson, London
6. Marx, Karl, 1954, Capital, Volume 1, Lawrence and Wishart
7. Marx, Karl, 1975, “The Poverty of Philosophy”, Progress Publishers
8. Marx, Karl, 1959, “The Economic and philosophical manuscripts of 1844” Progress Publishers
9. Simmel, G, 1971, Fashion, in wills and Midgley, Edition, on Individuality and Social Forms, University Chicago Press
10. Simmel, Georg, 1997, “Simmel on Culture”, Edited by D. Frisby and M.Featherstone, Sage Publisher
11. Smith, Philip, 2001, “Cultural Theory: An Introduction”, Blackwell Publishers