مطالب

INTRODUCTION: The Middle East has always been known as a region full of tension and chaos, and especially in the last two decades, it has been involved with all kinds of insecurity, violence, war, terrorism, etc. This research was conducted with the aim of investigating the role of the International Red Cross and Red Crescent Movement in promoting the culture of peace and cooperation in the Middle East during the period from 2000 to 2022. METHODS: The current research is of a secondary type, which was conducted in the form of a Narrative Review and data with related topics were reviewed and collected from domestic databases such as Magiran, Noormags, SID and RCS, as well as IFRC and ICRC. FINDINGS: The findings of the research indicate that the International Red Cross and Red Crescent Movement has promoted the culture of peace and cooperation in the Middle East countries in various ways, such as: providing health care services, managing war dead bodies with dignity, cash aid to local communities in need and the impoverished, inviting the warring parties to peace and respecting the humanitarian rights of civilians, supporting the human rights of ethnic and religious minorities, helping to provide the minimum essential needs of war refugees, following up and helping to settle war-affected immigrants, dealing with the affairs of prisoners and prisoners of war, trying to find missing people, dealing with the separation of families and missing children, providing clean water and food packages for the people, and encouraging the activists of the conflicts to avoid mistreatment of detainees, not to use chemical, biological, nuclear weapons and mines, and to avoid attacking civilians. CONCLUSION: The International Red Cross and Red Crescent Movement with all its elements and components (such as International Federation of Red Cross and Red Crescent (IFRC), International Committee of the Red Cross (ICRC) and National Societies of Red Crescent and Red Cross) has tried to be effective in political stability and promoting peace and cooperation between political and social groups in the Middle East countries by protecting the life and dignity of war victims and helping the injured as well as reducing violence and terrorism, and play a role in creating reconciliation between "inherent human dignity" and "military necessity".

Aim and Background: The factors of complicated grief are unclear, and many studies have referred to it as a socio-cultural phenomenon. Therefore, the present research aims to study the risk factors of complicated grief qualitatively.Method: This investigation's theoretical framework and research methodology were based on quality and phenomenology type. The study included grieving participants (n=15) and psychologists (n=4) specialised in grief and loss counseling. Data was collected through in-depth interviews from December 10, 2022, to April 30, 2023, using purposive sampling (n = 19), and data saturation determined the sample size. Interviews were conducted either online or face-to-face by one well-trained researcher, depending on the participants' convenience. The interviews were conducted in 4 sessions, each lasting about 60–90 min, and simultaneously collected and analyzed the data. The analysis approach of this study was grounded theory.Results: After transcribing and documenting the interview content, revisited the coding process, yielding 230 distinct codes, and carried out the selective and axial coding processes after extracting the codes. Researchers categorized the codes whittled down to 52 primary codes. These were then divided into three theme clusters (psychological, social, family, and cultural factors). psychological factors such as loss, social factors such as lack of social support, and cultural factors such as wrong comforting behaviors can be effective in complicated grief.Conclusion: This study suggests that various psychological, cultural, and social determinants contribute to the evolution of grief into a pathological condition, making it a cultural and social phenomenon.

This paper illustrated in Alice Munro’s selected works the bad condition in which the characters are trapped as a result of their contexualized mind that is confined to limited interpretation in accordance with the Other’s desire, their mental attachment and dependence to Symbolic Order and what it imposes as the only way to think and live. Lacan’s concept of Beauty encapsulated in “act[ing] in conformity with one’s desires” is thought while reading Munro’s writings. It is a socio-ethical reading of Lacan. It was proved socio-ethical reading in psychoanalysis is quite fruitful; it gives the data that its effect goes from individual to society. Lacan’s notion on Symbolic Order was theoretically analyzed to prove how ethical psychoanalysis helps characters awareness. The bad condition illustrates living in Symbolic Order. The characters found it intolerable since unlike Lacanian ethics and Beauty that helps human to live his life in its full,morality in Symbolic Order works for desire of the Other. Symbolic Order subjects the characters to structure of power; the dominant socio-political power that follows “morality of the master” meaning that it determined society’s conventions. Characters have no role in making their life by their own decisions and in conformity with their Real desire. They turn into passive individuals with victim mentality. Relinquishment of one’s own desire results in feeling of guilt and regret. Hence, while characters stand out from the social orders, they experience a neutral stance in which they come to awareness; this neutrality illustrates Beauty in Lacan.