فهرست مطالب حمید سرشار

The present article aims to trace the understanding of Iran's collective identity in historical reference to the rationality of schools. The theoretical guide of the research is derived from the conceptual apparatus of Michel Foucault, and the methodological logic of the research is through the genealogical approach and Foucauldian discourse analysis. The findings of the study indicate that "historical events" and "multiple developments" during the "confrontation" at the beginning of the confrontation with the civilization of the West made Iran susceptible to multiple situations. Modern education, on the one hand, arose such a desire from within the society that here education is mainly focused on progress in the socio-economic fields and does not have a relation with the collective identity. On the other hand, the structural encounter with the Western world, the mainly military necessity of the government, and the health crisis led to the understanding and "technical rationality" of knowledge. The rationality that later at the end of the century, with the rebellion of the "progressive discourse" from its initial principles and the problematization of collective identity, put modern education at the service of "the impossibility of open collective identity."

This article examines the weakness of society in formal education policies in Iran as a threat. In different contexts and periods, a pattern of education often appears in the service of the individual, in the service of society, or in the service of government. In this article, by reviewing the lineage of Iran's formal education system in historical events and dominant rationality, we examined if the weakness or absence of society in Iran's formal education system before the Islamic Revolution has prevented the possibilities of formation of a unified collective identity. The findings showed that the content of the courses and the rationality of the educational programs acted in the direction of identity assimilation by eliminating the capital of identity pluralities. In addition, it is revealed that geography produces a special imagination that produces a kind of ethnic nationalism. The history lesson tries to construct a collective identity based on race by presenting an idealistic and mythical narrative of ancient history and a selective approach to historical periods and personalities. In addition, uniformity, by transcending geography and history, by spreading to all the objective and mental realms of the student, penetrated language and culture.

This paper focused on political culture and effective factors on political culture. It categorizes three pure types of political culture, according to Almond and Verba's theory, which are “Parochial”, “Subject” and “Participant”. These types are identified according to the “cognitional”, “emotional” and “evaluative” attitudes towards four conceptions: “system as a hole”, “outputs”, “inputs” and “self as a political actor”. The independent and grounding variants of this research include: gender, ethnicity, religion, academic discipline, academic level, political socialization and mass media. This research is done in survey method, according to a sample of 365 students of Kurdistan University. The results showed that the students have different types of political culture; and the dominant model among them is “non-participative protestor”; a model that was not defied in Almond and Verba's theory. The results also indicated that among the effective variants on political culture, the ethnicity, religion, academic level and mass media have meaningful impact on political culture of the students.