محمدرضا کلاهی

According to prevalent narratives, firstly, the Iranian revolution was the outcome of the dominance of the religious-traditional part of the society over the modern part. And secondly, it was the same religious-traditional section that took power and had their sway over the Iranian society after the victory of the revolution. This article wants to challenge both of these narratives. From this article’s perspective, the religious-traditional section of pre-revolutionary Iran itself can be divided into political and non-political parts. The discourse of “political Islam” was different from those of traditional and conservative ones which prevailed among large parts of the religion-oriented population of Iran. But the second and more important point is that even the pre-revolution discourse of political Islam did not remain the same, after the revolution and with the establishment of the Islamic Republic in the 1980s. It was found that during the post-revolutionary era, a new discourse was emerging as a result of the conjuncture of the event of war and “Imam Khomeini’s charisma”. This discourse shaped an ideology that gave legitimacy to the Islamic Republic in the sixties, inevitably demanded obedient and conservative subjects and could not remain the same discourse that nurtured rebellious revolutionary subjects prior to the revolution.

Our age is the age of fame and celebrities are an inescapable aspect of our daily lives. Considering the high influence and popularity that celebrities have among the new generation, their activity has become a serious challenge in Iranian society in recent years. Based on this, in the present research, the attitude of the people of Tehran towards celebrities has been studied. The research method is documentary-survey and the sample is 384 citizens aged 15 years and older living in Tehran, who were selected by multi-stage cluster sampling method. The data was collected with the help of a questionnaire and analyzed by SPSS software. The results showed that %72/7 of the respondents follow the news and sidelines related to celebrities. "Cinema and TV actors", "athletes" and "domestic singers and musicians" are the most important celebrities liked by the respondents, respectively. Television presenters and scientific and cultural celebrities have the least interest and attention among respondents. "Success in the field of job", "popularity" and "political and social stances" are important reasons for people's interest in celebrities. "Showing the details of personal life" and "active presence on social networks" are the least reasons for the interest in celebrity respondents. Respondents have called "charitable activities", "type of speech", "political and social positions" and "family life (marriage, divorce, etc.)" in which they want celebrities to model. Consumption of advertising goods in terms of patterns of celebrity is the lowest share. This shows that the respondents are interested in imitating and modeling behaviors that are more pronounced and more prevalent in behaviors that are more prestigious and predominant. The results also show that adolescents are more than any other age group of celebrity news on Instagram. Adolescents have also cited their most important reason for celebrities as "success in the field of job" and want to put them in the field of "charitable" and "benevolent" activities. This finding is carefully and reflected given the adolescence and the crisis of identity that people are looking for identity, and the authorities of cultural institutions, especially education, should think about introducing appropriate patterns with Islamic-Iranian culture and culture. To be trusted to teens. The findings of the current research also show that although people follow the news and sidelines of celebritiesThe results show that 68.9 % of the respondents are "low and very low", 18 % in "average" and only 13.1 % in "high and very high" tend to celebrities. The tendency for celebrities actually reflects the intense and extreme feelings and feelings of celebrities. A phenomenon that continues on a spectrum, from following the thoughts and behavior of celebrities to severe and sick and illusory states. The findings suggest that although respondents are keen to follow the news and celebrities of celebrities and celebrities, this is a fun and fun of talking to others as a fun and enjoyment of celebrity. The results of this study are in line with the findings of McKatchon et al. (2002) and Steve (2009). The emerging relationship between celebrities and supporters calls "social interaction". The term describes our way of thinking and feeling about celebrities that we do not know and they do not know us, but sometimes unconsciously and unintentionally take us to do an act that is sometimes ineffective and irrational. This concept is measured by Lynn McCutchon and his colleagues using the "celebrity worship" scale from a psychological perspective. Using this scale, McCutchon and his colleagues found that celebrity worship was in three widespread categories, namely low -level celebrity worship, they noticed individualistic behaviors such as watching, reading and following celebrity narratives. The second category includes more social activities such as watching celebrities and dialogue with other fans, and in the third category, fans are trying to make celebrities overwhelmed and show severe emotions. The results of this study, sample 3,000, have shown that only about 1 % of celebrity followers have obsessive -compulsive tendencies. About 10 % (those who tend to stress, emotion, and moody) show a strong interest in celebrities. About 14 % said they were trying a lot to know about their favorite celebrity and communicating with people who share their interest. 15 People no longer have any interest in the lives of celebrities. In general, the overwhelming majority are interested in a celebrity, but do not say they always think about them

The life of the Islamic Republic of Iran can be divided into three periods: The first, which begins after the establishment of the Islamic Republic in the early sixties and continues until the end of the War and the end of Ayatollah Khomeini's leadership, is characterized as the mass atmosphere out of charismatic legitimacy and the war solidarity. The end of the war, the end of charisma, and the beginning of economic liberalization are characteristics of the second period, the period of discursive struggle of Democracy-Islamism and continues up to the end of eighties. The third period begins from the end of eighties and continues until today, which is the main focus of the current paper. The paper’s central claim is that the situation of “atomistic populism” is the main characteristic of the third period. I argue that during the domination of an atomist discourse, individual and individual promotion are central when the ultimate goal is to reach a so-called “individual success”, in contrast to the “collective Ideal” of the first period. In the atmosphere of the Third Republic, a variety of individual-oriented factors such as education, skill acquisition, introspective spiritual care, and mysticism becomes widely popular. I discuss that the obstruction of various possibilities of collective action, implementation of the economic privatization, and rising series of individual-oriented discourses provided a fertile ground for the atomistic discourse to prevail..

Future and ideal are something problematic now more than every day before. In this frustrating fog occupying everywhere, all attempts have been assigned to individual needs, personal successes and close future. Collective ideal and far future have become secondary goals. In such conditions “self” will cut its ties from social context, will alienated from the society, from history and from itself and will tend to reification. What role university and academic training will play here? The specific question of this article is how each of the two approaches of natural sciences and human sciences will relate in this alienation? Social faculty of Tehran university has been selected as representative of human sciences and engineering faculty of Tehran university as representative of natural sciences. 15 students of each faculty were interviewed about their ideals, wishes and futures. According to the results, linear determinative scientific causal law dominated on natural sciences in engineering faculty will permeate to the world of human relations. In the sphere of these disciplines society is not an independent totality but just sum of the singular individuals. Ideal and future have seen as not more than just personal success. In contrast in the fluid and multi-paradigm world of human sciences, relation between individual and society will be understood as complicated, multilateral and dialectical. Personal success and collective ideal will be seen as interwoven; and ideal will not know as just personal success inside the status quo, but the will of the change in the status quo itself.

The topic of higher education and the impact of the phenomenon of globalization on it, so far, has been the subject of many studies. Generally speaking, a deep understanding of the topic of globalization of the university and the educational system should inevitably have a clear understanding of the issue of globalization and, in particular, globalization of culture. Therefore, the present study is of a practical nature and studies the effects of globalization on higher education in Iran.   In this paper, firstly, research indicators have been extracted from the research literature and have been shared with 15 knowledgeable and expert experts or experienced education and teaching in this field. After the indicators were finalized, a researcher-made questionnaire was presented to the experts in order to prove its validity and reliability. Then, statistical analysis was performed based on single-variable t-tests, regression, and so on.   The statistical population of this research is universities and higher education centers located in Tehran city which are: Tarbiat Modares University, Kharazmi University, Tehran University, Shahid Beheshti University, Iran University of Science and Technology, K. N. Toosi University of Technology, Sharif University of Technology, Amirkabir University of Technology, Soore University, University of Science and Culture, Malek-Ashtar University of Technology, Shahid Rajaee Teacher Training University, Allameh Tabataba'i University, as well as units of Tehran North, Tehran East, Tehran South and Tehran West Islamic Azad University. In this study, 400 questionnaires were distributed. Finally, 384 questionnaires were analyzed. This means that 384 students from universities and higher education institutions were distributed in this study. The questionnaire was distributed on the basis of this study.

The present article aims at determining the mediating role of hope for the future in the relationship between mental health and academic socialization. The research method is survey and analysis using Structural Equations Modeling (SEM). The statistical population of the study includes all the students of National, Payam Noor and Islamic Azad universities of Ilam in the academic year 2018-2019, approximately 9132 students. Using Cochran's formula, the sample size is 384 students and was selected by Stratified Random Sampling. The research instrument is a researcher-designed questionnaire. The questionnaire is in the form of 5 dimensions of academic socialization concepts and 61 items, mental health by 11 items and hope for the future by 6 items. Its formal and content validity are obtained by counseling with professionals, and its reliability by Cronbach’s alpha. Findings indicate that mental health has a significant relationship with academic socialization. The relationship between hope for the future with mental health and also academic socialization was also significant. The mediating role of hope for the future has also been minor in the relationship between the independent and dependent variables. It can be concluded that having hope for the future among students can increase their socialization by strengthening the role of mental health.

Main question of this research is how “self” is made during the “Student stage” of life? Most researches consider self-making process as the result of the efforts of socialization agents and important active role of the student is neglected. The results of our research showed the plans of the socialization agents constitute just a part of the student’s life-world which has called here as “plan sub-world”. But there is another neglected but important part here called as “play sub-world” which have not been addressed adequately by previous researches. “Play” here is defined as the activity which is done for its own sake not for any advantage it will bring. Play sub-world is where one can express him/herself freely, independent of the control of every pre-designed planning. Juvenile mischiefs like childish fights, teasing the teacher, runaway from the school, and cheating in the exams are samples of the activities of this sub-world. The student’s self, more can be made through this sub-world than everywhere else; because it is at this sub-world that student can express him/herself freely, actively and creatively (unlike plan sub-world in which student is more passive and under control). Therefore, the student life-world includes two plan and play sub-worlds and is made through the dialectic between these two sub-worlds; a dialectic which corresponds to dialectic between practice-thought; active-passive; creativity-memory; sender-receiver, and source-destination. The process of making self in this dialectic is the same as the process of making society.

This article attempts to show how some of the essays published at some American newspapers produce Islamophobic accounts by de-historization and de-contextualization of ISIS and mythicizing it to make Islamophobic discourse. This aim will be done by narrative analysis of some selected American newspaper essays. The main argument is that these essays remove political, social and historical backgrounds which lead to emerge ISIS, and introduce ISIS as the direct result of what is called Islamic extremism. It was shown that each of these essays has covered part of a more general narrative with five main characters which were ordered from evil to good. The evil character of the story is ISIS who threats the life of the "people". "People" is the other character on whom the whole struggle was gone. The good character is "America" who finally will save the "people". These three characters beside two other, "ISIS friends" and "America friends" constitute the five main characters of the story. Finally all essays illustrate the world inevitable to select one of the indispensable duality: ISIS or America, and there is no third selection.

The ability of influencing others is based on two foundations: subjective and objective. We name the subjective aspect the 'spiritual power' and the objective one, the 'organizational power'. During the transition from the Qajar to the Pahlavi, both spiritual and organizational powers of the Shia clergy changed. During the change in its spiritual power, the clergy encountered a new rival that is 'nationalism'. The change on its organizational power was brought about through the decline of that same power. Consequently the organizational and spiritual powers of the Shia clergy were balanced during the Qajar era. Such stability became unbalanced during the Pahlavi period and therefore the struggle between the clergy and the state deteriorated.

Globalization is "the expansion of strange world", the very world which is constituted of dialectics between "subjectivity of actors in near world" and "objectivity of elements coming from distant world". The expansion of strange world will make the elements of familiar world undergo transformation. "Religiosity", as one of the most important elements of familiar world, would not survive such effects. Religiosities in this article are divided by four types: 1- “Method-oriented religiosity” in which methods of achieving religious goals, takes priority over the goals itself. 2- “End-oriented religiosity”, in which the goals are attributed by originality and methods, remain fluid and variable. 3- “Moral-oriented religiosity” in which the believers make their whole living frame-work based on rational and moral codes, and religion, in its conventional meaning, constitutes just a part of the life. 4- “Custom-oriented religiosity” is a less conscious religiosity and more in following the conventional custom. Each religious has its different encounter with the expansion of the strange world which will have four different consequences: Increasing the actor's consciousness; increasing the actor's activation; sharpening of religiosities and creation of substitute religiosities.