نشریه دین و ارتباطات
سال بیست و پنجم شماره 2 (پاییز و زمستان 1397)

The term lifestyle was first introduced in social sciences in 1908 by Simmel. This was given individual and social dimensions and was considered as a major index of discerning the individual and social identities. The introduction of lifestyle issue in Iranian academia brought about its pros and cons. Some Muslim theorists tried to localize it and set about finding its associative concepts through investigating Islamic scientific heritage an Muslim scholars' ideas. By focusing on the term Islamic lifestyle, they produced texts in that field. Now, this new discourse is flourishing. The present article is centering upon and elaborating on Imam Sajad's view on lifestyle specifications, with the aim of contributing to the existing literature. Some of the specifications achieved are; compassion, actualizing one's instructions, and maintaining a constant relation with the Supreme God, all as practical methods in acting against deviations and promoting virtues. The research method has been descriptive/ analytical. The procedure includes selecting and analyzing Imam's Sahifa- al Sajadia and sayings, and then profiting from other related Ayas and traditions.

The purpose of this article is to describe the degree of religiosity of breadwinners and heads of middle-class families in Tehran. To do this, we examined the phenomenon as a cultural asset of the middle-class based on Bourdieu's theoretical framework. In order to have a more accurate picture of middle-class religiosity, this social class was divided into three layers of low, medium, and high, based on the household cost and education indexes, then the degree of religiosity of each as a kind of cultural asset was investigated. This has also been measured in another form of grouping that considers belief, worshiping, ritual and consequential dimensions. The research was done by survey method and by questionnaire tool. For this reason a sample of 613 people from the heads of middle-class families in Tehran was selected using PS method. The results of the survey showed that belief and consequential dimensions are in an inverse proportion to the socioeconomic level of individuals; as individuals above the upper middle class show less religiosity than the middle and lower layers. There is also an inverse relationship between the two variables of education and household costs and the belief and consequential dimensions. The theoretical framework of the research shows that the consequential aspect of religion as an expression of cultural asset can create a distinction in the middle class.

Throughout different periods of human life, the effort to achieve more happiness and peace, and to search out their correlates have been considered among the priorities. The purpose of this study is to investigate the moderating role of the Islamic-religious orientation in the relationship between multidimensional responsibility and religious happiness. The statistical population consisted of married couples living in district 1 of Tehran, with a convenient and snowball sampling method. The sample size was 385 people calculated by the Cochran formula. The data analysis was performed using modified regression, simultaneous multivariate regression, and Pearson correlation coefficient with SPSS software. The results of the research are as follows: 1- Islamic religious orientation in relation to responsibility and happiness has a positive moderating effect and increases this communication. 2- Multidimensional responsibility and its components (except responsibility for natural environment) are positive and meaningful predictors of Islamic happiness (R2 = 0/37, p <0.05). 3- Islamic religious orientation and its components positively and significantly predict 75% of the variance of Islamic happiness. (R2 = 0.76, p < 0.05). 4- All components of Islamic happiness are predictable by responsibility and religious orientation, having the highest predictive power in relation to the spiritualemotional subsystem and the lowest power related to personality traits.

The Ministry of Education is one of the most formal educational institutions in the country and has a substantial role as a source of social development. In today's media dominated world, this group, as the center of community science, is under the influence of media activities inside and outside the country. The purpose of this study was to investigate the dimensions of media and information literacy in the formal and public education system of the country, in line with upgrading the media and information literacy. The results indicate that these dimensions include: 1) training methods, 2) educational levels, 3) separation of the media, 4) determining the target community, and 5) educational content. In this research, the target community refers to teachers and educators engaged in the education organization. Based on the findings, determining these dimensions has an important role in improving the media and information literacy of the target

The article starts with this notion that in the near future the development of communication hardware and instruments will push humanity to a new phase of bringing religions face to face with each other. Then it is emphasized that each of the three major Abrahamic religions will be given an opportunity to know about each other’s holy books without any mediators. Furthermore, this question is raised about the normative propositions of each of the prophets in the three scriptures, and the kind of existing similarities and differences. A conceptual definition of prophet and norm comes next and reasons have been offered to show that the notion of norm as described in the Holy Books is probably different from the one offered by sociology literature. Finally, to find answers to the questions, an eclectic research method for content analysis was adopted. Then with the help of a suitable software the normative propositions existing in The Old and New Testaments and the Quran were extracted and the research subject was categorized in 7 groups and the similarities and differences were explained as follows: 1- Dos and don’ts in our relation with the prophets in general 2- Dos and don’ts in our relation with Abraham 3- Dos and don’ts in our relation with Moses 4- Dos and don’ts in our relation with Jesus 5- Dos and don’ts in our relation with the Prophet Muhammad (p.b.u.h.) 6- Dos and don’ts in our relation with other prophets 7- Dos and don’ts in our view of the prophets’ miracles. At the end, with the help of Phi coefficient, the converging seven themes have been extracted and the resulting models have been presented.

One of the current problems of Islamic societies is to find the best way to confront disrespect for sanctities. To find out the best manner of treating those who give offense to the Infallibles is to examine the basics of confronting insults in Islamic teachings. The present research has tried to explore these principles in three different domains: 1) Jurisprudential, legal and governmental, 2) Ethical, 3) Cultural and communicative. This article by using the conventional jurisprudential research methods has offered the following ways of dealing with insults: Necessity of respecting rituals, avoiding the propagation of insult, maintaining unity, guidance, pursuing justice, showing Islamic kindness, forbidding disrespect for religion, confronting sedition, avoiding desacralization, and preventing devaluation of the existing values . Paying attention to these bases, in addition to preventing the spread of insult to the Infallibles, will provide the suitable ground of choosing the best method of dealing with disrespect under different circumstances. Hence, the legal, ethical and communication foundations for encountering disrespect for the Infallibles can pave the way for finding the best solutions derived from religious teachings in this field.

The "Harim-e- Sultan" (King’s Sanctuary) TV series, originally titled "The Magnificent Century", a 2011-2014 Turkish product, was a popular TV series that has been broadcast by various Persian-language satellite channels. In this research, we have studied the content of the series using the method of narrative analysis of communication texts. The sampling of the study consists of 21 related scenes that have been selected with a purposive sampling method from among 60 episodes. The important characteristics and functions of the narrative, the manner of narrative and its distinction from the story in the novel Sultanah, the series’ frameworking, identity and narrative relationship, and the most important emotional and dramatic factors in the narrative of the series were identified. Finally, an analysis of the elements of historical narrative of the life of "King Solomon”, which appealed to Iranian viewers, has been presented. Though the story of the series tells about the events of the previous days of the Ottoman rule in the sixteenth century, its language and visual discourse and storytelling style are modern, and the audience in no way feels a sense of remoteness and strangeness with the story characters. In other words, the series attempts to present the narrative of the past with a modern outlook and by adopting modern signs it inspires in the viewer a sense of contemporariness.