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  In our today society, there are many children who are arising from the marriage of Iranian women with foreign men, and thereupon are unqualified for Iranian citizenship and its related privileges. Although the legislator, in Paragraph 5 of Article 976, sets the rule about possibility to earn Iranian citizenship; however he has not talk about the status of children before they reach the age of 18 years. Single article of determination of the citizenship status of the children raising from the marriage between Iranian women and foreign men, approved in 1385 (2006), also didn not remove brevity of the civil law about this, and the reforming proposal of the citizenship status determination of children of Iranian women married to foreign men has remained silent since 1391 (2012), so that determining a solution for granting citizenship through interpretation of Paragraph 4 of Article 976, reforming paragraphs 2 and 6, or at least granting some necessary privileges like subsidies, free education, and having Iranian ID card before reaching the age of 18 can help significantly to solving this problem.    
* Corresponding author’s e-mail: vahdati11@gmail.com .

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Until the Naserid period, Iranian women clothing was different in and out of the home and was directly influenced by the common moral pattern. Changes in common patterns emerged from Iranians' familiarity with the manner of social presence as well as male and female clothing in the public sphere of western society, from the Naserid period onwards, and has had various effects over time. This process is examined in the present article to answer this question: Between which strata of society and regions of Iran did the change in the style of women's clothing during the period in question occur, and what social and cultural contexts were most effective in this regard? Based on the results of this study, it can be said that due to the increasing social presence of women, the process of fitting their clothing with the requirements of new social relations was within the framework of the ethical order and living patterns of Iranian women. But what happened later in the process of policy-making and implementation of socio-cultural programs by the government has caused ambiguity and numerous damages to this process.

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At the beginning of the Victorian Era (1837-1901), although British women’s activities were limited to housekeeping, their restriction in social activities and job choices, the increase in their population, were among the issues that led to the formation of new perspectives on women and their possibility of working outside the home. Meanwhile with the expansion of missionary activity in British colonies, Victorian women gained the opportunity to participate in missionary works beyond their homes. A significant number of them were attached with the Church Missionary Society (CMS) and came to Iran. They faced two challenges for proving their ability in creating a “new self and identity” versus “others”: 1) in Victorian society as a social identity equal to men, 2) in Qajar society for introducing “themselves” as a preacher of “new social identity” to Iranian women. Focusing on the conceptual framework related to the issue of “self, other and identity”, reviewing the surviving reports and documents, this article examines the causes and manner of the process that led to the formation of the “new identity” of these missionary women and their demarcation between “themselves” and the “other”, i.e., patriarchal structure of the Victorian society and the CMS. It also reviews the feedback from their interactions with Iranian women as “other” in shaping their “new self and identity”. The achievements of this article show that the liberal and feminist actions of missionary women in creating a “new self and identity” in their homeland led to an open competition with missionary men in patriarchal structure of the CMS. Furthermore, following the interaction of the CMS women with different strata of Qajar women, their “missionary identity” faded and “their humanitarian self and identity” aspects replaced.
 

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العولمه هی سبب رئیس فی التّغییر الاجتماعی والاقتصادی والثّقافی والسّیاسی، فی أنحاء العالم، فقد أصبحت تشکّل فضاءً واسعًا یضمّ جمله من الحقائق والقیم تطال مختلف شؤون الحیاه للإنسان المعاصر. فقد نُظر إلی مسأله أسس نشوء ظاهره العولمه وتوسیعها، وتشکیل مجتمع عالمی، علی أنّه أحد المثل العلیا للإنسانیّه. فمع تطوّر أدوات الاتّصال وانتشارها، نشهد نوعًا من التّوتر العالمی فی العلاقات الوثیقه للمجتمعات الإنسانیّه فی مختلف المجالات.
لقد أدت عملیّه العولمه، من ناحیه، إلی زیاده المعرفه الإنسانیّه وتقویه العلاقات الدّولیّه، ولکنّها من ناحیه أخری طرحت تحدیّات جدلیّه تتعلّق بالقضایا الثقافیّه والسّیاسیّه والاقتصادیّه. فی غضون ذلک، یعدّ تلاقی الأدیان وتعزیز مکانه الفکر الدینی من مزایا مشروع العولمه؛ لذلک، فإنّ مراجعه النّصوص الدینیّه والثقافیّه الدینیّه تقودنا إلی حقیقه لا یمکن إنکارها وهی أنّ دین الإسلام هو دین عالمی، حاول فی تجربته التاریخیّه أن یصبح عالمیًا. لقد طرح الإسلام قضیه العولمه وتشکیل مجتمع عالمی وحکومه عالمیّه، الأمر الذی أکّده المؤسس العظیم للثوره الإسلامیّه فی إیران الإمام روح الله الموسوی الخمینی(قده).
إنّ إیدیولوجیّه الإسلام قادره علی خلق نظام جدید فی العلاقات بین الأمم، یقوم علی الإنسانیّه والروحانیّه، ویمکن القول إنّه أوّل من أوجد محاکاه بین فکره العولمه وتکوین مجتمع عالمی. فمن بین التّعالیم الإسلامیّه، هناک أسس فکریّه ونظریّه قویّه وشامله تتعلّق بحقوق الأسره من حیث تعزیز المکانه الحساسّه والمهمّه للأسره، والتی إذا کانت دینامیکیّه ومستخرجه بلغه الیوم، یمکنها أن تکون مناره مشرقه للعائلات فی العصر الراهن. فی هذا البحث، وبطریقه وصفیه تحلیلیّه واستنتاجیّه، سنقوم بتحلیل استراتیجیات الاستخدام الصحیح لمشروع العولمه، بحسب کلام القائد الأعلی للثوره الإمام الرّاحل الخمینی، ثم نشرح إمکانیّات عولمه حقوق الأسره الإسلامیّه.