نشریه مطالعات راهبردی بسیج
پیاپی 50 (بهار 1390)

If the main arguments on soft war involve bringing transformation in societies with an emphasis on changing attitudes and viewpoints held by people and those who govern, then such a war will display a new series of actions and reactions on the part of states to dominate different countries, since domination is developed by definitions of power, where power is defined as the ability to concentrate, organize and conduct behavior. Soft war is a war short of bloodshed which is based on cultural and social alternatives, for in such a process the invading countries will avail themselves of intimidation and cultural and social crises to impose their power as well as culture on the target community by bringing a humiliating shock to bear on it. In such a war, cultural beliefs and sacred ways of societies are attacked where the West culture or what is called the American style of life is imposed on peoples via various ways. In reality, instead of military operations, this war sets out to engineer the cultural and social crises for the target society so as to destabilize and disarticulate the individuals’ mental perception of the norms, and of the values held by the individuals and their societies, and to make them easily accept any incoming belief. Generally, this war tries to promote the Western prevailing culture, and prevent the growth of powerful and original cultures like the Islamic culture. Gradual transformation, subversion and destabilization are the main objectives of soft war that enemies and those who organize this war endeavor to achieve through propaganda and media. This writing addresses the concept, objectives, incentives, methods, and the cultural and social means of soft war.

Observing material welfare in the West, many of the third world countries have looked upon the West's teachings as a guideline for their actions. One part of these teachings regards ‘confessing to having been in a state of backwardness and being left far behind the convoy of civilization’ as the key requirement for becoming qualified for receiving civilization, while prescribing denouncing traditions, appealing to secularism for help, and becoming westernized from tip to toe. Elaborating on what happened to societies that were ruined by accepting the Western versions of development highlight the experiencing of a state of confusion, identity crisis, and social riots…etc. Even, the United Nations named the decades 1960 through 1880 as the time for the development of the Third World, but it was not until the end of the present decade that it admitted that it was the "lost decade". During the last years, Iran has been following the change in structure and the balance changes on the part of the change agents (Management and Planning Organization) by following the same way and designing political, economic, social and cultural development plans, whereby it has and is faced with challenges, conflicts, and deadlocks. Whereas the approach of Western development, continues to be in conflict with what the Islamic Republic of Iran keeps seeking- and this is verified by the Supreme Leader's statement in previous years and the Management and Planning Organization's being disbanded by the ninth administration- this article tries to explain why it is necessary to develop in the fourth decade of the revolution on the basis of the Iranian-Islamic development pattern in four domains; namely "way of thinking", "science and technology", "life", and "spirituality", the last of which helps to explain the former three ones, in which the concepts of Maad (Resurrection), This World and the Last World are irrevocably intermingled. The results of this research show that as soon as steps are taken towards these four, other steps will be taken to meet the intended progress. Meanwhile, the domain of "way of thinking" which counts as the first domain where progress takes place, will provide for the promotion of "science and technology" under the auspices of "spirituality". On the other hand, as we will see, people's role in this model is highlighted as outstanding.

Globalization is a phenomenon that has been having its effects on global, national and even personal considerations since the last decades of the 20th century on, catching the planner's and researcher's attention in different fields more than any other phenomenon. Cultural resistance and emphasizing the merits of various cultures constitutes a way for the survival of nations who are decided to acclimatize the West's economic, political and technological achievements with their own national, local and ethnic characteristics, despite the fact that they are already using the West's achievements. After the end of the Cold War, meaningful approaches emerged in the field of international relations. At the present time, establishing security on an international level requires efforts to be made internationally, and as in the past, states no longer are able to think only of their own domestic security. More than any period of time in the history of human communities, the new millennium invites national and transnational actors "to think globally and to act locally". Unlike realistic approaches, the culture and soft power as revealed in the new discourse, has managed to occupy a very high status, and the present Islamic and revolutionary culture has inspired the soft power of the developing countries with the greatest parameter of national security, which causes the country to be consistent and authoritative. Therefore, in case of dealing properly withglobalization, of employing the interaction between culture and national identity and its effect on globalization, of understanding and dealing with its obvious manifestations in a scientific and knowledgeable manner, and finally of making optimal use of the resulted opportunities, the process of globalization can serve as a factor to enable the national and local cultures, and develop the religious and revolutionary values and culture, and rejuvenate the country's cultural beliefs.

Doubtlessly, one of the main obsessions in the Islamic community is the development of the pure Mohammedan culture. As one of the main elements of preserving the public decency in the society, the issue of Hejab has invariably been controverted and argued by Moslem experts. This article is principally aimed at explaining the viewpoints held by different groups of the society on the effective factors that contribute to Hejablessness, and on where Hejab stands and why it is necessary to exist in the society. This research has been carried out based on five main variables that contribute to bad Hejab (inadequate Hejab) among the youths, namely "familie's lack of sensitivity about the way their children dress themselves", "people's lack of awareness about the concepts related to Hejab", "the way Hejab is perceived as a limit exerted on social relations", "the distortion of the concepts of Hejab in the society", "the lack of proper propaganda and education about Hejab in the media". The results of this research have been achieved based on a sample involving high school students and university students, indicating that the variable of "familie's lack of sensitivity about the way their children dress themselves" has the most effect on bad Hejab, while the variables of "the distortion of the concepts of Hejab in the society", "people's lack of awareness about the concepts related to Hejab" and "the lack of proper propaganda and education about Hejab in the media" respectively have subsequent effects on this problem.