نشریه دین و ارتباطات
سال بیست و سوم شماره 1 (بهار و تابستان 1395)

This article tries to consider a policy making model for planning cultural activities in the Allavi type of Government. To this end, through library and document analysis research, both primary and secondary resources have been investigated and political specifications of Alavi government have been extracted. Alavi Governing era was the time of consolidating Islamic system and due to the infallibility of its ruler, there is no need of discussing the preliminary aspects of Islam in that time and place. This is to some extent similar to the existing condition in the Islamic Republic of Iran, and considering the pivotal role of religion here, the aim is to see how it is possible to utilize Alavi model of government in our cultural policy making. Since the starting point in policy making is the recognition of problems, by listing the problems in Alavi era, three problems, namely elitism, superficiality, and sticking to worldly gains were recognized. Due to the fact that each of the above problems refers to general fields of politics (elitism), economics (materialism), and religion (superficiality), we can do the same with our own policy making. By surveying the problems that Alavi government faced, three general policies of tending to people in politics, justice in economics, and education in religion have been considered, each being scrutinized in the ending section of the article.

One of the inhibiting policies of the government at national levels for creating a healthy cyberspace environment is its filtering. Iran is no exception in this regard and we witness occasional news about censorship ensued by for and against reactions in the society. This article aims at two questions: 1- What is the jurisprudential edict for this event, 2- What new problems will it create? The present research by using descriptive-analytical method has reached this conclusion that by relying on the two edicts, i.e. "the necessity of preventing vices" and "the prohibition of using corrupt materials", filtering can be regarded as a religious obligation. This jurisprudential ruling has resulted in another eight important jurisprudential problems related to filtering: 1-Quite certainly, the filtered content is essentially corrupting. 2- Filtering agent is both the government and the people. 3- Pre-warning and enhancing cyberspace literacy is to be taken as an instance of the verbal prohibition which should precede practical prohibition. 4- In regard to the sanctity of individual's privacy, this filtering must be applied on producers not receivers. 5- Both self-filtering and filtering by others are decreed by sharia. 6- Filtering illegal content has priority over website and social networking restrictions. 7- Audience- orientation is a significant principle next to content-based filtering which leads us to a ranked filtering action. 8- The acquittal principle recommends filtering according to the black list. 9- In regard to jurisprudential knowledge of subjects, mechanized supervision comes first, and human monitoring should be done in emergencies under special conditions.

Movies as a cultural means has an important role in attaining cultural policy of a society. Cinema industry and its products – movies- as a cultural instrument for message transmitting have a noticeable role in performing goals of cultural policies of a society. One way of preserving and promoting the religious values in societies, is the transmission of religious symbols through the cultural media like movies.
In this paper, based on Glack and Stark's religious dimensions, we determine the religiosity dimensions of audiences. Then we asked them to determine the religious affections of each film they watched. Therefore, using a survey from 533 audiences, 1593 questionnaire were attained in which responders scored their religiosity and the effectiveness of the movies they watched.
The results revealed that the religiosity of respondent were moderate, while their religious knowledge were upper and their religious beliefs were lower than the moderate.
The result showed that the average of religiosity of audiences in all components was midway but in the religious knowledge was stronger and in the religious beliefs was weaker than others. The average influence of audiences from movies showed that the greatest impact respectively were from creating a sense of spiritual, improving religious knowledge dimensions, tendency to referring to religion in doing daily tasks in life, improving their religious beliefs and tendency to doing religious rituals

The rise of cyber social networking in religious communities hasnt gone unchallenged. It seems that the internet and its social networks, apart from their providing opportunities, are structurally different from the physical world in that they have made religious and pious life undergo serious challenges. This necessitates a more cautious approach on the part of users to stay moral when dealing with this new situation.
This paper has used the dual-environment paradigm with its subsequent virtual environment injuries based on the qualitative research method tradition combining three methods, namely deep online interviews, focus group interviews and cooperative and non-cooperative observation, and tries to explore the differences between dimensions of virtuousness in cyber space and real environment.
In the end, eleven structural factors of impiety in these networks have been presented. Also solutions are suggested for users, their families and officials, in a table.

In the first place culture is related to a given society's perceptions, inclinations, and behavior, while, in contrast, rights relate to what must and must not be done as prescribed by religion and implemented by a religious government. This article is to demonstrate the presence of culture even in religious rights after discussing the effect of culture on rights. This can be surveyed from different angles. First, by considering the attachment of rights to religion, their relationship is discussed. Three different approaches, namely traditional, religious culture translation, and jurisprudential, have been mentioned in the field of religion. Cultural translation has separated religion from culture and gives priority to the latter, while traditional approach subjugates culture to the former and denies any culture independent from religion. Finally, it is the jurisprudential approach which opts for a moderate and intermediate opinion in the interaction between the two and offers its reasons for it.
The second survey deals with the origin of the right's abstraction and by explaining Allame's theory in this regard, it talks about the effect of culture on the establishment of rights. Finally, the third survey pays attention to the effect of culture in executing rights and distances itself from basic and abstract issues. Thus, putting aside culture renders rights useless and ineffective. The issue of Islamic punishment measures (tazirat) in jurisprudence and the role of the judge in recognizing expediency is the most important factor for demonstrating the effect of culture on religious rights. This is because the best guarantee for the judge's assurance about tazirat being put into practice is the society's cultural cooperation.

The main goal of this study is to examine the causes of not paying enough attention to the beliefs and religious values among the high school students in Kermanshah. This is a descriptive survey carried out by structured questionnaires. The statistical society includes all of high school students in Kermanshah in 90-91 whose total number has been 181796 in the years of 90-91. By using Morgan’s sampling table and after making sure of the total number, an example size of 384 members was reached. To assess the reliability of measurement, face validity and alpha coefficients were utilized and to test the hypotheses, Pearson correlation coefficient and analysis of variance were employed. Multiple regressions were used to assess the research model. The results of the study showed that gender, education, mother’s education, the job situation, their habitation, the relative deprivation, the secular degree, the religious laxity, the friend’s impression, religious socialization and religious understanding influence the religiosity degree. But the birthplace, age, and using mass media has no influence on it. The model of religious regression and analysis show that it has progressed six steps. The comprised variables of religious socialization, religious laxity, secularity, relative deprivation, birthplace, multiple, cohesive (R) show the dependent variable of 0/56.