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So the members don't sites to exchange their phone numbers. Delbara has all the free communication iranian for a relaxed and carefree time on that community! Of course there are both Delbara-Apps in the stores. Delbara is designed to help discern singles find meaningful relationships based on genuine compatibility factors and things that really matter. Why not sign canada for an account today? Most married women find sex as their duty and their motivation for establishing a relationship is obeying their husband.

Sexual submission is considered a religious duty. It is also obligatory since they have signed the marital contract. This is something in our religion. It is the duty of the woman to obey. Because our religion teaches that we have to obey. If your husband asks you for sex, you must accept. If you do not want to, you should not marry". A limited number of women have sex in order to keep their husband from extramarital relationships.

They believe that men cannot control their sexual need and failure to meet their needs by their wives makes them seek these relationships outside marriage. Therefore, women are required to meet the sexual needs of their husbands in order to prevent them from extramarital relationships. A year-old woman and autism coach despite confidence in her husband expressed her fears as follows:. Because you know that every moment ladies are ready to meet the needs of my husband.

Of course, he's not like that, but it's always in my mind. If I do not respond to my husband's sexual need, he may be attracted to other women to meet his needs". Most cultures have social norms regarding sexuality.

Cultural scenarios are social determinants of sexual behaviors that recognize which behaviors are normal in any context and which ones are not [ 24 ]. The couples referred to the sexual norms of the Iranian community, including taboos surrounding sexuality, the prohibition of premarital sexual relations, the importance of preserving virginity for women, and sexual submission as factors affecting their sexual socialization. In Iran, as one of the traditional religious communities, the sex-based approach does not set a clear path to the sexual socialization of individuals, and sexuality is always in a state of ambiguity.

Talking about sexual issues is a taboo. They all said from childhood that it was so bad, and the one who was talking about these things was a dirty person". Premarital sexual relationships are not religiously and socially acceptable in the Iranian culture and are considered unlawful and taboo.

Most participants had a negative attitude toward sexual experience before marriage and considered it a temporary relationship to satisfy sexual needs. These varieties make him compare the current partner with formers, which weakens the foundations of marital life.

So, engaging in premarital sexual relationships and losing the symbol of virginity—the hymen—can cause the disrepute of a girl and her family and jeopardize her marital status and future. I, a year-old man and marketer, said in this regard:. Your curtain will be ripped off. These issues were very important in the society and are still there".

They use her as a tool and say it is her duty to do this. I also have the duty to work and pay for her. Their women also think so. They say my husband works and gives me and kids money, so I have to do sex. Of course, the new generation does not think so". The existence of individuals or community support systems that can help couples to resolve sexual problems or promote their sexual health is important.

According to the narratives of participating couples, parental conservatism in the sexual affairs of children in Iran has prevented couples from asking for parental help to resolve their sexual problems. The difference in sexual expectations and sexual style of new couples with their parents was one of the obstacles to seeking help from them.

For example, my husband and I, in some nights, see films together up to half the night. Of course, not a porn movie, romantic movies that may have sexy scenes. Or, for example, oral sex, which is fun for both of us. Where did you go, what doctor you went to? What did you do? Community support systems such as schools, universities, workplace, health centers, and the official media are passive in sex education because of sexual taboos and synonyms of sexuality education by promoting unrestrained behaviors in the society.

The lack of specialized and clinical counseling system for sexual problems of couples was identified as one of the weaknesses of the official health system in Iran. N, a year-old man and accountant, said pre-marital classes as the only formal education in sexual matters did not have the necessary effects. I think there should be valid counseling centers that provide comprehensive information to couples in health centers.

So, couples can use this service at a low cost; because the cost of sexual counseling in the private sector is high and most couples cannot afford for this fee". The behavioral skills construct in the IMB model is an essential determinant that includes objective skills of individuals to improve sexual life and self-efficacy or believe in their ability to implement sexual enhancement behaviors. The dominant behavioral skills which were expressed by most couples include applying methods to increase intimacy in marital life as creating a sincere environment, expressing love physically like caressing, kissing, hugging.

When she is sad, I try to get her heart by talking, a surprise, a gift, a flower bunch or touching, kissing and hugging". Like most Iranian women who do not directly ask their husbands for sex, she refers to the exchange of nonverbal messages between her and her husband using femininity skills. He cannot withstand despite being fatigued". Sexual interactions without learning communication skills will not be a complete experience.

Participating couples referred to verbal and written communication skills such as talking about sexual thoughts, beliefs, feelings, tendencies, and expectations, as well as happy communication such as posting jokes, romance messages, defining and praising of the spouse that leads to increased forgiveness, compatibility, cooperation, commitment, support, and intimacy in their marital life.

We are now forgiving the mistakes of each other, rather than disturbing each other; we share our wishes together and solve our problems by speaking. We forgive each other most of the time. Sexual behavior varies between different ages and cultural, social, and economic groups.

In recent years, some social traditions have changed in the Iranian society. Factors like westernization and modernity, access to communication technology, and social media played an important role in these cultural changes. So, the predominant pattern of sexual behaviors among Iranian young people has faced serious change. On the other hand, the rapid technological advancement has led to newer and more diverse demands of individuals, and welfare, freedom, tranquility, and pleasure have become more important.

Sexual relationships in our era differ from the sex of my grandparents. They must understand this difference". They do not like these behaviors and only know intercourse about sex. In this qualitative inquiry, we explored the sexual information, motivation, and behavioral skills of newly married couples.

The most important finding of the study in the information part was the lack of proper and adequate information for couples at the time of marriage, which led to the formation of erroneous beliefs and attitudes about sexual interactions, especially among women.

The couples further stated that correct and timely sexual information that leads to the formation of appropriate sexual attitudes is essential for effective sexual communication. They referred to family and society as the two main institutions in their sexual socialization process. The dominant approach to sexual issues varies in different cultures, so that some cultures have adopted a clear-cut approach to sexual issues, and in other cultures, these issues are completely concealed, obscure, and even out of reach of individuals.

The adoption of each of these approaches in sexual matters goes back to social, cultural, political, and religious interactions [ 26 ]. On the other hand, based on the social structuralism model of Berger and Luckmann, introduced by Foucault in the field of sexuality, all sexual matters are defined on the basis of social and cultural standards that reflect the social structures and cultural standards of each society and have a special role in shaping the sexual beliefs and attitudes of people in society [ 27 ].

The main reason for the conservative approach of Iranian families that prohibit them from discussing sex education with their children may be their cultural upbringing rather than their religious learning. They are often brought up in a state of ignorance with regards to sexual issues.

As a result, they may not be satisfied with their own sexuality or its expression. For the process of optimal sexual socialization, it is necessary to break the silence of society in the field of sexuality. Given the domination of the strong and rich Islamic ideology in Iranian society and the potential role of religion in the individual and social life of individuals, parents and social institutions can take advantage of the Islamic principles of sexual education and sexual socialization because Islam has emphasized healthy sexual relationships [ 28 ].

From the viewpoint of the Quran and religious doctrines, it is not permissible to reject the sexual instinct. Islam does not consider sexual desire to be ugly; instead, it has taken great measures to create deep love and intimacy between the husband and wife in order to establish a solid relationship. However, there are different interpretations of the verses and traditions of Islam in different societies, and Iran is no exception to this rule. In the dimension of motivation, the most important motive of participating couples in a sexual relationship was paying attention to the sexual need of each other and responding to it through love and mutual interest.

Islamic teachings also emphasize on the mutual and unconditional sexual relationship between husband and wife [ 30 ]. In a study conducted by Ghorashi et al. Sexual submission is considered as a religious duty for women per the marriage contract.

Women are culturally conditioned to properly satisfy their husbands and perform their duty as a wife [ 31 , 32 ]. Females in Khoei et al. In the behavioral skills part, couples pointed to effective communication skills in improving sexual and marital life. In fact, communication skills are the exchange of thoughts, ideas, and needs among couples that help them achieve interpersonal goals [ 33 , 34 ].

Communication skills are also a set of abilities which provide context for compatibility and positive and useful behavior and enable the person to behave in a decent manner [ 35 ]. The lack of direct request of Iranian women for sex from their husbands does not mean that they are inefficient in sexual function, but in contrast, these women are strong sexual beings that have the ability to control and even suppress their sexual desire and use it at the proper opportunity.

Also, these women have an adequate self-efficacy to express their sexual request indirectly and to engage their husbands for sexual function by using femininity and creating sexual and appealing attraction. The participants highlighted their need for information related to relevant sexual information and the services provided by the various agents in their living contexts. The data that support the findings of this study are available from Fahimeh Bagherikholenjani.

Data are also available from the authors upon reasonable request and with permission of Ethics Committee of Hamadan University of Medical Sciences. Commentary: revising the International Classification of Diseases ICD and improving global sexual health: time for an integrated approach that moves beyond the mind-body divide.

Int J Sex Health. Article Google Scholar. Sexual scripts and sexual risk behaviors among black heterosexual men: development of the Sexual Scripts Scale. Arch Sex Behav. PubMed Article Google Scholar. Adopting self-sacrifice: how Iranian women cope with the sexual problems during the menopausal transition? An exploratory qualitative study. J Psychosom Obstet Gynaecol. Spanier GB.

Sexual socialization: a conceptual review. Int J Sociol Fam. Google Scholar. J Qual Res Health Sci. Tracking official development assistance for reproductive health in conflict- affected countries: — Rather, the distinctive Persian identity engenders a strong sense of pride and belonging among its people.

The Iranian culture and people have a history of being one of the most progressive in the Middle East. One of the most notable characteristics of the Iranian people is their thirst for knowledge.

Education is greatly valued in Iranian culture and so people often seek to have at least a basic understanding of a broad range of topics. Many people study for a higher education or post-graduate degree as strong respect is shown to those who have proof of expertise.

All leaders are expected to have a high level of academic achievement or theological education. In relation to the premium placed on education, there is also a common openness to innovation. Indeed, general society embraces science and development, and there seems to be a cultural consensus that Islamic principles do not necessarily contradict technological and scientific progress.

Iran has been swift and forthcoming in adopting and bringing forward new ideas. Across its history, Iran has continuously pursued modernisation whilst looking to maintain its spiritual integrity. It has had a Muslim majority population for centuries and so the culture is deeply characterised by its strong Islamic influence.

However, in , the Islamic Revolution overthrew the secular monarchy and the Islamic Republic was subsequently established. This system of theocratic governance remains in place today. They ensure civil law and court decisions abide by the principles of Islam, and are generally highly conservative. This religious governance directly affects the public, political, economic and legal aspects of people's lives.

Today, the conservative interpretations of Islam have become a major social force and dictate much of what Iranians can and cannot do. Iranians regularly break the Islamic civil rules; however, this always carries a risk of arrest. Speaking up or publishing material that questions the current system can also be interpreted as anti-Islamic. Many Iranians have misgivings about the politicisation of Islam.

Much of the population seeks a return to a more liberal society; older generations can often remember the time when public life was more easy-going and younger generations, exposed to alternative ideas through the internet and overseas education, yearn for a lifting of restrictions on individual behaviour.

Despite the firmly entrenched reach of the Islamic Republic, Iranians generally discuss politics with vigour. Indeed, subjects that Australians often avoid politics and religion are not necessarily taboo conversations among friends and colleagues in Iran.

It is important for non-Muslims to understand that many Iranians generally recognise the government as the source of their complaint, not Islam. Surface and Underground Culture.

Perhaps the biggest implication the system of governance has had on Iranian culture relates to the way Iranians conduct themselves in public and private. Therefore, it is very important to distinguish the political culture and values of the government from the culture and values of the Iranian people.