نشریه دین و ارتباطات
سال سی‌ام شماره 2 (پاییز و زمستان 1402)

The Islamic Revolution of Iran took place in claim ofanind ependentanti-arrogant discourse with Islamic roots in the worldarena.Howevera ftermoret hanforty yearsof thisr evolution themain conceptand discourse of the system remained unknown to many parts of the world .The importance of information and communication in the presenta geont heone hand,and thead vent of the Internet and the in creasein the speed and amount of international communication, on the other hand, has given global power to countries and governments that have more access to global information and data. The field of education has also undergone changes with this trend and the emergence of virtual education has opened a new chapter for learners, professors, administrators and decision makers in the field of education. Therefore, the expansion of virtual education has become one of the ways to increase soft power and develop cultural diplomacy of countries. The present study, with a qualitative research approach, seeks to answer the question: what is the role of virtual education in the development of cultural diplomacy in the Islamic Republic of Iran? In the following, Al-Mustafa Virtual University (PBUH) has been studied as a subject for this purpose and its activities have been described. Finally, using the interview method with experts, the required data were collected and analyzed by thematic analysis method, 5 comprehensive themes entitled "Construction or destructiveness of e-learning in the dimension of intercultural relations", "Challenges of using e-learning in the international dimension" "Advantages and opportunities of using e-learning in the international dimension", "Requirements of e-learning activity in the international dimension" and " The role of Al-Mustafa Virtual University" and details of each in accordance with the role of virtual education in the development of cultural diplomacy Emphasis was placed on Al-Mustafa Virtual University.

By examining religious sources, we find two lines of narration and tradition in the behavior of the Ahl al-Bayt (PBUH) regarding the issue of sexual mixing (EKHTELAT). Based on this, the first question of this article is: What is the ruling on sexual mixing from the perspective of Islam? Is the answer to this question absolute or conditional? According to the answer that is given to this preliminary question, the second main question is raised that according to the Islamic basis of social sexual mixing, with what form of culture and communication can be collected between different narrative lines? In other words, how is the Islamic framework of sexual mixing culturally and communicatively formulated? The findings of this research, obtained by the descriptive-analytical method, show that the duality in the narratives is apparent and can be summed up; With the interpretation that the principle of mixing means the formation of verbal and non-verbal communication between two or more men and women in a common physical or virtual space is not reprehensible and prohibited in Islam, but in four cultural and communicative situations, this type of mixing will be reprehensible: 1- Sharing the meaning of pleasure 2- Transmitting an unconventional message 3- Placed continuous mixing 4-Normalized-Valued continuous mixing. This cultural-relational formulation of the Islamic framework of mixing can be the basis of policy making in the face of it.

Among High School Students In Tehran . The research is causal and its technique is survey and the measurement tool is a questionnaire. The statistical population was selected including all secondary school students in Tehran and sample size based on Morgan table of 384 students in multistage cluster sampling. Findings showed that in the studied students the belief dimension of forgiveness is higher than the emotional, cognitive and affective dimensions and overall, the students' forgiveness status slightly better than the average.. According to the research findings, the doctrinal, emotional and consequential dimensions of religiosity were above average, but the ritual dimension of religiosity was less important for students. The results showed that in general, religiosity has a strong relationship with the past. According to the research results, only a ritual dimension of religiosity dimensions (with sufficient confidence) can predict forgiveness and other dimensions of religiosity have no reversal effect. Thus, adherence to rituals in religiosity will create "people with forgiveness." Therefore, by strengthening the religious dimension of religiosity in students, their forgiveness and forgiveness will also increase.

Lifestyle is the central concept of sociological analysis in representing the similarities and differences of the modern world. Today's identities, in addition to being influenced by old structural differences and similarities such as class, ethnicity, and religion, are highly regarded by a variety of lifestyles in the process of ongoing recognition. The method of this research is hybrid (qualitative-quantitative). The statistical population in the qualitative section includes experts in the field of lifestyle and media, including university professors, field, managers and national media officials, which was finally obtained after interviews with 11 people with theoretical saturation. In addition, in a small part, the statistical population includes all serials broadcast during the month of Ramadan in 1397 from channels one, two and three, the number of which is equal to 90 episodes, which has been used to sample the whole number method. Therefore, all parts have been analyzed. Qualitative findings of the study indicate that the type of cover, religion, Islamic moral relations, self-control, helping others, paying attention to economic values with forgiveness and etc are components of the religious lifestyle that are more considered in the family series of Ramadan on Islamic Republic TV. Placed. The results obtained in the quantitative part of the research also indicate that clothing and clothing, eating and drinking, housing and living facilities and sleep and wakefulness have the highest percentage among the components of human interaction with themselves in religious lifestyle.

With the expansion of the use of the Internet and virtual Internet networks, it seems necessary to conduct research on these networks and the type of user behavior and its effects on them; To pave the way for more useful use of this new technology. For this purpose, the present study was conducted to determine the relationship between the profile options of female users (20 to 24 years old) of Instagram, with their religious beliefs among users referring to psychological centers in Qom. Thus, 170 single girls aged 20 to 24 who had Instagram and referred to psychological centers in Qom were selected by the available method. Also, in order to collect data, a standard questionnaire measuring the religious beliefs of the temple was used; Data were analyzed using Pearson correlation coefficient and regression by Inter method. The results showed that among the 4 components of religious beliefs (personal religious behavior, collective religious behavior, practical religious behavior, religious behavior) and the structure of religious beliefs, none of the components had a significant relationship with self-disclosure of the sample through name and bio in Instagram profile. . Among these four components of religious beliefs and the structure of religious beliefs, all had a negative and significant relationship with self-disclosure of Instagram users through the presentation of photos. The results also show that people who had higher religious beliefs in any way had less self-disclosure by posting photos on Instagram.

Challenging the two concepts of socialization through parents and media, both of which have been tested many times as an influential variable, has been the main goal of the researcher to explain a mystical and religious phenomenon (prayer). Dua has been evaluated in four dimensions: ritual, request, conversational and mental. The amount of use of domestic and foreign media as effective factors, along with the amount of parents' prayers and contextual variables, has been tested between the two genders. For this purpose, among the traditional and religious people of Lar city, 360 samples were selected by multi-stage random sampling method. Research data have been described using spss software and research hypotheses have been tested using Amos software. The level of adherence to prayer among the respondents based on the tool used in the article is above the average level. The final and significant variables affecting the adherence to prayer were the amount of parents' prayer, the amount of use of domestic media and age. In total, these variables have been able to explain 65% of the variance of adherence to prayer. The amount of use of domestic media has had a positive effect on adherence to prayer, while this effect has been estimated to be negative for foreign media. In general, the results show the dominance of socialization patterns through the family over the media in explaining adherence to prayer.

By increasing role of cities as the core of communication in global governance, efficient urban diplomacy as a tool for the development of economic, cultural, scientific, religious, health relations in order to secure urban and national interests has become more significant. Among the cities of Iran, Mashhad, with its cultural-religious background and distinct geographical location, has multiple functions and opportunities in urban diplomacy, which makes it necessary to have targeted urban policy making in this region. Therefore, in this study, the focus group method has been used to identify and prioritize desirable goals and policies in the Mashhad urban diplomacy based on its main problems. The findings indicate that the goals and policies aimed at solving internal problems (problems related to the lack of knowledge and wisdom, the disorder of political economy and conservative centralist governance) have more priority in the formation of successful and progressive urban diplomacy in Mashhad compared to the policies aimed at solving externally problems that imposed by international sanctions. Also among the policies related to internal problems, the policies aimed at self-awareness regarding the capacities and opportunities of Mashhad (such as “Creating appropriate communication contexts and platforms for the mutual recognition of cultural, scientific and economic actors regarding common capacities and opportunities”, “Improving the level of awareness and recognition of citizens to the historical background of Mashhad and its diverse cultural and economic capacities and resources”, “presenting a coherent narrative of the city" and etc.) are of higher importance in urban diplomacy.

The main issue of this research is the methodological re-reading of the successful models of social studies of religion among Shia scholars, for achieving theoretical pattern and an alternative methodological model. This type of secondary research can expand the discourse of Islamic humanities and the alternative models of Western religion social studies. For this purpose, the collection of "Narration of Fatah" texts, the writings of Avini about the holy defense, were studied as a successful example in understanding religious social phenomena. Qualitative method of grounded theory was used to extract the theoretical model of Avini's method. The results of the research indicate that the final model was formed around the axial category of "presence"."Presence" as the axial element of Avini's methodology has three dimensions: experimental and field presence, social and historical presence, and spiritual presence. The element of "love and belief" is the background and introduction of presence, and the element of "sameness" is its result. sameness and being privy, which is the result of negating the veil of selfishness, results in watching, finding secrets, revealing reality in the mirror of the researcher's soul, and realizing the "truth" of the phenomenon under study. After that, the element of "narrative" is placed, which is a method for "fetri" innate transtemporal and trans-spatial and documentary expression of research results to the absents and alignezation them with the truth. This methodological model of Avini can be called " illuminational Truthism” and the research resulting from this method can be called "Illuminational Social Science".

Today, due to the widespread influence of modern media and their unique features, we are witnessing the emergence of new arenas in various scientific fields. On the one hand, the profound impact of media such as social networks and on the other hand, the importance of religion as one of the most important phenomena studied in human societies throughout history, highlights more than ever the need to study the effects of media on religion and the importance of discovering existing discourses in this field. Therefore, in this article, the effect of social networks (specifically Instagram as one of the most popular and widely used media) on the religious messages of two influential clergymen (Alireza Panahian and Hassan Aghamiri) is examined. The research data is collected from the Instagram pages of these two individuals over a 6-month period in 2021 and 2022. In this article, by examining theories in the field of religious discourses (such as discourses of Westernism, nationalism and Islamism, discourses of modernism, Shariaism and civilizationism and discourses of intellectualism and religious intellectualism, Islamic tradition and fundamentalism), their summary in the form of discursive dualities in the field of religion is presented as theoretical foundations. The results obtained from discourse analysis in the final stage show that the dominant discourse in Alireza Panahian's religious messages is shaped around "idealism and Islamic civilization". This finding is consistent with the theory of civilizationism in the theoretical foundations section. On the other hand, the dominant discourse governing Hassan Aghamiri's religious messages revolves around "tolerance and criticism of the official religious authority", which is in line with the theory of religious intellectualism.

This research sought to identify the obstacles of non-mosque youths' communication with the mosque. The goal was to find non-mosque youths beyond the mosque youth who have a close and close relationship with the mosque, in order to remove and correct obstacles and strengthen and promote positive factors, to establish and increase the non-mosque youth's relationship with the mosque.This study was applied in terms of purpose and quantitative in terms of execution method. The research population was young people aged 15 to 29 years old in Tehran, and the probability sampling and clustering method was used. The research tool was a questionnaire with a total of 31 questions. The validity of the questionnaire was confirmed using the "preliminary test" and Cronbach's alpha was used to calculate the reliability.The research indicates the existence of fourteen obstacles (prioritized by Fareed Man's table) and three positive and effective factors regarding the connection of young people with the mosque. According to Friedman's ranking of the factors "dry or insincere behavior of the imam of the congregation and the worshipers with the youth", "the presence of the imams of the congregation unattractive to the youth (in terms of morals and behavior)" and "the presence of moral injuries and anomalies among the youth". According to the respondents, the most important obstacles to the connection of non-mosque youths with the mosque are.The findings are consistent with the findings of previous researches, and the effect of the mosque's functions not fitting with the current needs of the people as the reasons for the silence of the mosques, as well as the effect of activity programs, honoring teenagers and young people, giving responsibility and encouragement, in increasing the communication of young people with approves the mosque.

One of the important issues that developing countries are looking for is moving from centralization to decentralization in the path of economic growth. Cultural and creative industries are among the nascent fields that are mentioned as one of the paths of economic development in countries. Considering the importance and position of cultural and creative industries in the economy, several efforts have been made in different countries to classify and measure the contribution of these industries. It seems that the position of these industries is not properly understood in our country, and therefore little systematic efforts have been made to calculate the share of these industries in the economy. In this article, after reviewing the various definitions and classifications presented for these industries, the UNESCO classification was used as a standard, and based on that, the contribution of cultural and creative industries in the consumption portfolio of Iranian households has been evaluated using the expenditure method. To achieve this, the raw data of the household income cost based on the secondary analysis of statistical data and mathematical calculations have been analyzed using R software. The analysis of the results and data shows that the per capita cultural and creative consumption of different income deciles is very different, and the first decile spends 2.75% and the tenth decile spends 11.31% of their expenses on culture. Also, the results by geographical distribution and province of residence show that Tehran province has the highest per capita consumption and Kerman province has the lowest per capita cultural and creative consumption. Finally, the share of cultural and creative consumption from the total household expenses in 2018 is estimated to be 6.63%.