جستجوی مقالات مرتبط با کلیدواژه "political culture" در نشریات گروه "علوم انسانی"

The present study aims to examine and analyze the reasons for the failure of political party activities in Iran during the years 1368 to 1392, with a focus on the political culture of elites and the interaction of structure/agency. In the model of democratic governance, political parties emerged from the acceptance of public elections and are regarded as the progeny of democracy, facilitating peaceful power transitions, elite rotation, and organized political participation of citizens. Therefore, they play a significant role in the political development of states. The emphasis of governance structures and the constitution on legal political participation and competition, alongside the instability and institutionalization of party activities, presents a multidimensional challenge that can seriously disrupt the rules of political games and, consequently, political stability, national security, and the nature of governance. Thus, it is essential to critically review and examine the complex and intertwined issues surrounding why the function of political parties in the Islamic Republic of Iran faced failure from 1368 to 1392. The research findings, using a descriptive-analytical method and utilizing library-documentary resources along with Giddens' structuration theory framework, indicate that various factors contribute to the failure of party mechanisms in the Islamic Republic of Iran. The political culture of elites, however, has proven to be a more influential factor. Political elites in Iran, unaware of the party's functions and the specific social context, influenced by temporary conditions and the pursuit of political power, established party organizations. Therefore, political parties not only lost their primary functions within the socio-political structure of society but also led to a lack of institutional trust at the level of political competition.

In human societies, citizenship rights have always been considered,and neglecting them has led to the increase of many cultural, social, political,and economic anomalies and endangered citizenship rights.Various conditions and factors have affected the degree of realization of citizenship rights in the society,among which we can mention the political culture. The main question of this article is that what are the main similarities and differences of citizenship rights in the two countries of Iran and Turkey?In the hypothesis,it can be stated that the main aspects of the similarity of the influence of political culture on the citizenship rights of thetwo countries of Iran and Turkey include the granting of voting rights to women, the political participationof women and the allocation of important political and managerial positions to them; Free education means easy access to a lawyer.While the main aspects of distinguishing the influence of political culture on the citizenship rights of the two countries of Iran and Turkey are the existence of fundamental conflicts in the constitutions ofthetwo countries,especially regarding words such as nation,ethnic groups and nationalities,different political systems and government structure based on non-secularist and secularist ideology;Twodifferent political cultures with regard to religious and traditional values, weakness of civil society and political participation of parties;Social participation of ethnic groups,equality of rights among ethnic groups,death penalty,participation of religious women in educational systemsUsing the descriptive-analytical method,this article examines therole and position of political culture in the realizationof citizenship rights in the two countries of Iran and Turkey.

This study discussed the designing and presenting a model for development of political culture in Islamic Communication & culture organization. the statistical sample in the qualitative section included all university experts and experts in the field of cultural management and political fields, which was equal to 20 people. The research instrument consisted of researcher-made coding sheets whose validity was confirmed by Delphi group members and its reliability was calculated by P-Scott criterion of 0.95. Findings showed that the factors related to the development model of development of political culture in Islamic Communication & culture organization were identified in the form of 12 categories. And pivotal: Clture of development of political culture, enhancing factors, shaping factors, impedimenta of shaping factors and consequences. In the second study, the sample size was estimated as 387 people based on Cochran formula and after data collection, the statistical analysis of survey data was performed in two descriptive levels using statistical parameters (such as frequency, percentage, elongation , mean) and inferential statistics (Levin test, t-test), confirmatory factor analysis using Spss 22 , Lisrel8.54 and Excel. Significant coefficients and parameters of factors, pivotal: development of political culture, enhancing factors, bedder factors, impedimenta of shaping factors and consequences.showed that all of the coefficients obtained are significant

Political socialization plays an important role in the survival of a generation and transmits the political culture of society to newer generations. The purpose of this study is to analyze the effects of power building on the family and political socialization. The research method is survey and descriptive correlation. The statistical population is all women working in Andimeshk city offices. According to Cochran's formula, the sample size was 284 statistical samples. In the data collection tool, a questionnaire was developed. After collecting the data, the data were analyzed based on descriptive and inferential statistics using SPSS software.  Descriptive findings show that the average power building in the family was 1.92 and the average political sociability among individuals was high (2.08). The level of political socialization was between 25% low, 41.2% medium and 33.8% high. Pearson correlation coefficient between the rate of power building in the family and political sociability is equal to 0.252. The results showed that there is a positive, direct and significant correlation between power building in the family and the level of political sociability of married women working in Andimeshk. The more power-building in the family, the greater the sociability of politics. The variable of power building in the family and its dimensions explain and predict 11.8% of the variance and changes in political socialization. The values of regression coefficients show that the dimension of all-round symmetric construction has a greater effect on political socialization.

The role and position of women has been a contested issue throughout history in nearly all human civilizations, and even today, despite significant advancements in human rights and cultural progress, women's issues remain central in many areas. Turkey, like other countries, has experienced various socio-political changes, during which women's roles and their position in society have been influenced, leading to fluctuations in their societal position.

This article, utilizing Almond and Verba's theory from The Civic Culture (1963), examines the changes in the cognitive, emotional, and evaluative orientations of women in contemporary Turkish history. These transformations have led to a gradual transition from a parochial political culture to a participatory one in modern Turkish society. The research employs the theoretical framework of political culture by Almond and Verba and an analytic-descriptive method to achieve this objective.

It appears that with the changing structure of power elites and the onset of modernization processes in Turkish society from the 1930s and 1950s, the cognitive, emotional, and evaluative orientations of the society, particularly the middle class, towards women has shifted gradually, paving the way for greater female participation in public affairs such as politics, law, education, and the economy.

 Although the initial changes emerged following the declaration of the republic in the form of legal and constitutional reforms, globalization of human development without gender discrimination (from the 1980s onwards) and the Eurocentric modernization of the Turkish state further facilitated the improvement of women’s status and participation in society. Over the past few decades, despite structural and agent-based obstacles, Turkish women have experienced notable growth, especially in political campaigns and elections, compared to other Islamic societies. However, Turkish women continue to face significant challenges in candidacy and holding major political offices, indicating that women's participation in politics has not reached a strategic level. Furthermore, Turkey still faces considerable challenges in fulfilling its national and international commitments to gender equality in politics, with gender-based violence remaining a critical concern. Since 2001, with the strengthening of Turkey’s EU membership process and adherence to Copenhagen criteria, numerous civil laws have been proposed and passed to consolidate the family structure, ensure gender equality in accessing political and social opportunities, and most importantly, impose legal restrictions and criminalize domestic violence against women. These measures have positively impacted the civic, legal, and political status of Turkish women. Based on the latest constitutional amendments in 2021, government centers and foundations are being established to combat violence against women, with the outcomes expected to become evident in the coming years. Nevertheless, for Turkish women to fully enjoy their political rights, political opportunities must be created more equitably, with genuine equality in access to political resources. Considering Turkey’s institutional capacity, civil society, and political party system, it appears that a comprehensive policy can develop equality in family, education, work, commercial life, and all areas of social life and challenge the value judgment that politics is solely a male endeavor. Since a society where women are absent from government administration cannot be considered democratic, Turkish women's full political rights should be ensured, and their effective political participation must be realized.

“Ihsan,” as one of the central concepts in the Quran, has a deep connection with attributes such as piety, patience, perseverance, and jihad. These attributes, as the main pillars of Ihsan, play a fundamental role in strengthening and developing the culture of altruism, forgiveness, and responsibility in Islamic societies. This study examines the jurisprudential foundations of cultivating the cultural, social, and political aspects of “Ihsan.” By focusing on the Quranic verses and narratives related to the early Islamic period, an effort is made to elucidate the role of “Ihsan” in shaping Islamic culture. According to the findings of the study, in the worship aspect, “Ihsan” deepens the individual’s relationship with God, leading to more sincere and spiritual worship practices. This not only contributes to personal development but also enhances piety and spirituality in the entire society. In terms of social culture, Ihsan aids in strengthening justice, solidarity, and empathy among community members. These traits reduce conflicts and foster greater harmony within society. In the political sphere, “Ihsan” is proposed as a criterion for expanding social justice and responsibility in Islamic governance. “Ihsan” can serve as a comprehensive model to build a society based on justice, spirituality, and healthy social interactions. In the modern era, it is introduced as a solution to cultural and social challenges and an effective model for fostering positive changes in society, ultimately contributing to the realization of a balanced and sustainable community based on Islamic values.

The culture of political participation is the cornerstone of having a dynamic and politically stable society. In societies with an acceptable political participation culture, decision-making will lead to the growth of the society. In this study, an attempt was made to determine the political culture of participation of natives and non-natives of Khuzestan province and the factors affecting it in the first half of 1402. The data collection method was done by survey method to investigate the political participatory culture, through standard questionnaires. In this method, the information and opinions of the citizens of Khuzestan province were collected randomly and through standard questions and analyzed through spss software. The findings of the research showed that being native or not has no effect on people's political participation, which itself shows the effect of other variables such as; Political culture has cultural and especially economic factors on people's political participation. In this regard, the variable effect of people's political attitude on the economic variable was significantly prominent. The results of the study showed that there is no significant difference between natives and non-natives living in Khuzestan province in terms of the culture of political participation as a dependent variable. Also, ethnicity and nativeness in Khuzestan province do not have an obvious effect on the culture of political participation and other variables such as; The variable of intention and political attitude affects the culture of political participation.

The article proposes a transpersonal explanatory approach to explore the relationship between Muslim rulers and scholars of natural sciences in Islamic centuries in Iran. It emphasizes that legitimacy plays a central role in this relationship. This legitimacy serves as a structural framework for explaining the supportive relationship between rulers and scholars of non-religious sciences.   An analysis of the admonition literature from the Islamic era until the Mongol invasion reveals that the acquisition of knowledge, the support of scientists, and the promotion of science were considered essential moral virtues for those in power. These virtues were rooted in the Islamic worldview, where truth, ability, and knowledge were deeply intertwined. As a result, learning and supporting science not only became a moral obligation but also helped elevate the social and political standing of both scholars and rulers.   Thus, in Islamic political ethics, supporting science was seen as a virtue that strengthened the legitimacy of rulers, both among elites and the general populace. Muslim rulers supported the natural sciences and their scholars, viewing them as "beneficial and noble," sometimes in competition with religious (Sharia) sciences. This relationship between science and political legitimacy played a key role in shaping the cultural and intellectual landscape of the time.

Compared to other regions of the third world, the Middle East is far from the dominant global trends in the political field.The current events in the Middle East region have given rise to the view that the Middle East has been very slow and somewhat resistant in adapting to the accelerated democratization process, the region has basically witnessed the continuous rule of authoritarian leaders.The results indicate that the political developments in the Middle East during the years of World War I and II were influenced by international and Western currents and were not a spontaneous and independent movement from within, but because democracy and political and democratic development require a set of political values.And the orientations of citizens are such as balance, tolerance, civility, effectiveness,knowledge and participation, political culture is considered an important and main factor in the consolidation of political development. The political culture of most of the ruling groups in the Middle East region is based on the patrimonialist attitude (royal, hereditary, traditional),which is rooted in the "style of eastern tyranny" due to deep historical, social and psychological reasons. According to this culture, people are considered sovereign citizens and have no right to compete and participate politically.

The importance of studying political culture lies in its ability to show the process by which demands and desires are transformed into decisions, strategies, and policies. In this regard,the aim of the present research is to demonstrate how the political culture of Iranians, whichhas evolved throughout history, has prominently influenced the foreign policy of the Islamic Republic of Iran after the Islamic Revolution. The research method is descriptive-analytical,and the findings show that: the first layer of Iran’s political culture, namely ancient Iranian culture, belongs to the period of Iranian civilization in pre-Islamic empires. During this era, Iran’s national culture was shaped by Iran’s geopolitical position as the center of civilizationand a crossroads of civilizational exchange in Asia, as well as by ideological variables rootedin the divine religions of Iranians and the structure of Iranian governments. In fact, Iran’s geopolitical position, along with the myths, beliefs, values, and convictions of ancient Iranian civilization—deeply influenced by Iranians' religious spirit—played a significant role in the cultural construction of Iran and produced cultural variables that still persist to some extent as stable features of Iranian culture and have a key role in shaping certain aspects of Iran’s foreign policy. These cultural elements were revived during the Pahlavi era in the form of Iranian chauvinism, and the reconstruction of Iran’s ancient identity became the focal point of the foreign policy of “positive nationalism” in the 1950s and 1960s, followed by “independent national policy” in the 1970s.

The victory of the Islamic Revolution in 1979 under the leadership of Imam Khomeini led to the formation of a new value system in Iranian society. Extensive changes were made at the level of political elites, social structures and relations between people in the society and caused the transformation of Iran's political culture. The main question of the article is this: "How has the Islamic Revolution affected the political culture of Iran in the period from 1979 to 1989?". The conformity of the norms and values of the political elites and the people had greatly increased the legitimacy of the political system. Public and political participation of the people in supporting the political system expanded. Participation had a mass form, but from the perspective of political culture, people believed that they had the ability to influence the political process. The emphasis of this article is that the social and political behavior of Iranians after the revolution was influenced by Shia teachings. Shia elements, concepts and symbols were reproduced at the level of the society with the occurrence of the Islamic revolution and caused the expansion of the "meme" of solidarity, cooperation and the rule of "non-monetary relationships" in the network of social relations, and the positive function of religion in the social and political structure of Iran was shown. The current research is from the perspective of political sociology with a descriptive-analytical qualitative method and the collection of materials has been done in the library

The study of Iranian temperament has been a wide-ranging subject that is in a sense under cultural studies that emphasize the relationship between political culture and development. In this article, the main question is what are the characteristics and weaknesses of this approach to Iranian temperament? The main question was the hypothesis that all these studies are based on Berkeley and are ethically ignored and generally consider the consequences of moods in terms of their impact on the category of development. They are neither provable nor, if they are true, specific to Iran, and the attributes attributed to Iranians are the product of relations that will have the same consequences wherever they prevail, and are a general phenomenon in any society within which relations exist. Are caught.specific to Iran, and the attributes attributed to Iranians are the product of relations that will have the same consequences wherever they prevail, and are a general phenomenon in any society within which relations exist. Are caught.

Revolutions have always been in danger of "restoration". This issue has also been raised about the Iranian revolution. From the very beginning days of the victory of the revolution, the monarchists had created an organization abroad with the desire to return the monarchy and started their conspiracies and crimes against the Iranian nation and the Islamic revolution. The royalists and their supporters, with the help of Western governments and some of their politicians, with the tactics of media diplomacy, and to overcome the discourse of the revolution, through the launch of dozens of sites and satellite networks and the cooperation of television channels, such as ManoTo, tried to revive the monarchy project.  But the project of restoring the Sultanate has not only been unsuccessful so far, but sociological evidence (such as the hashtag "you are my lawyer") has also shown that it will not be successful in the future either. In this regard, this research will address the main question of why the media diplomacy tactic has failed in the West's soft war against the Islamic Republic.

The theoretical framework of the article is based on the investigation of the evolution in political culture. Political culture has been defined as follows: patterns of orientation towards political issues, such as parties, courts, the constitution and the history of the state. Orientation means having talent and readiness for political action, which factors such as tradition, historical memories, motivations, norms, feelings, emotions and symbols determine these actions. Orientations can be divided into different types: cognitive orientations, which consist of knowledge and awareness of political issues; emotional orientations, that is, emotions and feelings about political issues; and value orientations, meaning judgments about political issues.The research on political culture evaluates four criteria: (1) How much does a person know about the nation, the political system in its general sense, history, size and position, power, the characteristics of the constitution and things like these? What are the characteristics ofhis emotions? What are his more or less noticed beliefs and judgments about them? (2) What knowledge does he have about the constructions and roles of different political elites and the proposed political policies that exist in the emerging policy-making process? What are his feelings and beliefs about these constructions, leaders and proposed political policies? (3) What knowledge does it have about the downstream flow of policy implementation, structures, people, and decisions involved in these processes? What are his feelings and beliefs about them? (4) How does he identify himself as a member of the political system? What does it know about the rights, powers, obligations and strategies related to access to the point of influence?Discuss:Iran's political culture before the revolution was authoritarian, which was rooted in the patrimonial power structure. The Islamic revolution caused a change in the political culture. The most important factors that caused the transformation in Iran's political culture after the revolution are: the change in the power structure from the monarchy to the republic; the number of elected positions (representatives of parliament, leadership experts, presidency, city council, and the like); Holding multiple elections (once a year on average); the growth of civil parties and institutions; The formation of the public sphere that has enabled dialogue between citizens and elites (especially with the emergence of social networks that have provided a good technological tool for criticism and dialogue). Therefore, with the change in the political culture of Iranian society, the possibility of returning and restoring the monarchy has been lost forever. Therefore, the media actions of royalists for the project of reviving the monarchy could not be successful in principle due to the change of social contexts. Therefore, actions such as media campaigns; Campaign no to mandatory hijab; And the I advocate hashtag basically failed. The media war to overcome the discourse of the Islamic revolution could not be successful, because the political culture of the society was no longer receptive to the monarchy.

Political culture determines the emotional-cognitive basis of how citizens relate to the government. The authoritarian culture of the Pahlavi era, which was the legacy of long centuries of oppressive monarchies in Iran, had created a vertical and authoritarian power structure that did not allow the society to act and participate in politics. This construction of power followed politics in a closed circle and basically promoted a limited political culture. The Islamic revolution changed the political culture of Iran. With the transformation in the political culture, the possibility of reviving the monarchy was lost forever. For this reason, the project of reviving the monarchy, which was followed by the tactic of media diplomacy, could not be successful, because basically the social platforms are no longer receptive to the monarchy and the construction of authoritarian power.

By referring to the history and examining the stone inscriptions, inscriptions and works left from ancient Iran, the strong presence of religion in Iranian societies is evident. This means that the ancient Iranians, relying on religious and spiritual beliefs in search of transcendent goals and beyond reality, while accepting the concept of what is and forming a unique civilization, have always moved with a moderate approach in pursuit of the ideal of what should be. Therefore, relying on the theoretical framework of "formation and evolution of the national identity of Iranians" as well as the concept of political imagination in the theory of "political imagination in the life of the Iranian-Islamic world", with a comparative method and data collection in a documentary/library manner, an attempt has been made to find out the historical roots of identity. National Iranians should be explored and investigated in order to prove the hypothesis of the research According to the fact that "choosing Islam and then Shiism as the ideal perfection of the Zoroastrian religion in line with the spirit of seeking justice, seeking rights and anti-tyranny by Iranians was more than the imposition of Islam on Iranians after the defeat of the Sassanids from the Arabs. And taking into account that centuries before the advent of Islam, Iranians sought a justice-oriented society and the establishment of the rule of heavenly justice, while being familiar with the concept of the "Yazidi circle" of their kings, they accepted the mission of the Prophet of Islam, and faced with the behavior of the Bani Umayyad rulers that were contrary to Islamic values. And Bani Abbas saw the Shia religion as closer to their identity than Sunni Islam and chose it. This research, while investigating "Shia Islam" as "Political imagination of ancient Iranians" which reached the identity core of Iranians especially since the era of Safavid dynasty and rooting the personality and cultural characteristics of Iranians at the macro-historical level, comes to the assumption that "The antiquity of the Shiite element in the essence of the identity of Iranians should be known from ancient Iran and perhaps before Islam, even the Sassanid dynasty, as the only dynasty that attempted to formalize the Zoroastrian tradition, could not fulfill these ideals due to the deviation of its preceptors and guardians, and finally This idealistic collective imagination came to the fore after centuries of identity crisis of Iranians with the political culture of Shiism.

The anti Zandiqeh movement has been a prevalent issue in Iran's political culture throughout history due to the intertwining of religion and politics. However, their applications have varied in each period. During the Qajar era, their applications underwent a transformation due to the clash between tradition and modernity. The question is how did the circumstances of the new era, particularly the influence of European modernity on religious and political reformists, affected the transformation of Zandiqeh? The hypothesis is that in religious-dominated societies like Iran, the applications of Zandiqeh undergo changes in accordance with the requirements of each era. This article seeks to analyze the actions of certain fanatic traditionalists and extremist reformists who, by polarizing society, contributed to the spread of Zandiqeh. Data collection for this article is based on library research and analytical methods. According to the findings, the transformation of Zandiqeh during the Qajar era was influenced not only by religious concerns but also by the cultural and religious conditions of society and personal motives.

The present paper aims to identify the characteristics of the political culture and the revolutionary insight of the police in the thoughts of Grand Ayatollah Imam Khamenei (Madazla Al-Ali). The research method is of a qualitative type and the theme analysis technique has been used to analyze the leadership's statements. The studied material includes all written texts of Imam Khamenei statements about the political culture and revolutionary insight of the police. Selected examples of his statements in three stages of basic, organizing, and inclusive themes have been examined and analyzed by thematic analysis. The findings, according to the analysis and analysis of the content of the Supreme Leader's statements regarding the characteristics of the political culture and revolutionary insight of the police, indicated that in total, 98 basic themes, 23 organizing themes were obtained in 3 overarching themes (insight, charactristic, and action). Therefore, the results of the qualitative findings confirm the fact that the character of the J.A. police is the promotion of political culture and revolutionary insight in the three layers of insight, character and, action. The responsibility of strengthening the political culture and revolutionary insight of the police from an organizational point of view is the responsibility of the ideological-political organization of Faraja, which should be included in the cultural and educational program of this organization

Political apathy refers to someone’s disinterest, reluctance, and passivity towards political participation. The present research aimed to investigate the factors that contributed to political apathy during the period 2001–2022. To accomplish this, the study employed a meta-analysis approach to synthesize the results of scattered experimental studies and answer the question of what factors influenced political apathy and to what extent they explained it. Materials and Methods This study employed a quantitative meta-analysis approach to identify and categorize studies related to the factors influencing political apathy during 2001–2022. The statistical population comprised 23 research documents, from which 11 documents were selected based on the criteria such as method, validity, reliability, and scientific findings. The selection criteria included method, sample size, correlation coefficients, significance level, statistical population, and year of publication. Having been analyzed in terms of correlation coefficients, sample size, and significance level, the selected studies were entered into Comprehensive Meta-Analysis 2 software, and the final effect size of each research study was estimated. The funnel plot and Q-test were used to determine the homogeneity or heterogeneity. After confirming heterogeneity between the studies, the article used a moderating variable to explain the factors affecting political apathy in the period. The current research employed specific criteria to select the relevant studies for analysis, including: Specific subject area: The research must have examined the factors influencing political apathy, either as the primary or ancillary objective. Specific geographical location: Only scientific–research articles and theses conducted in Iran were examined in this study.

Only quantitative studies were selected for analysis since meta-analysis focuses on quantitative research. Research validity: Given the fact that the validity of any meta-analysis depends on the validity of the studies analyzed, the present research selected the relevant studies based on their validity and reliability which were ensured through strict evaluation criteria such as validity and reliability reports. Clarity of statistical

In line with the protocols of meta-analysis, the studies were selected based on the accurate and correct reporting of statistical findings, as well as their compliance with the assumptions of statistical tests and input criteria of the software. The research studies on the factors influencing political apathy were selected based on the above criteria, which indicates the use of a purposeful sampling method. As a result, 23 research documents were selected for analysis in the current research. Results and Discussion The study revealed a significant and positive relationship between political, social, cultural, economic, and demographic factors and political apathy. Political factors such as political distrust, dissatisfaction, alienation, lack of citizenship rights, anomie, and low political culture were found to be closely associated with political apathy. Social factors, including social anomie, commitment, health, national identity, low social vitality, organizational and occupational identity, lack of social transparency, feeling of social injustice, lawlessness, and low quality of life, were also found to contribute to political apathy. Cultural factors such as domestic media consumption, the level of religiosity, social and satellite networks, cultural anomie, and individualism were identified as influencing political apathy. Concerning economic factors, economic capital, relative deprivation, unemployment, and socio-economic class were found to be associated with political apathy. Finally, demographic factors such as education, place of residence, age, and marital status had a significant relationship with political apathy. Conclusion The study concluded that political apathy is influenced by various economic, political, cultural, and social factors. To prevent the emergence and occurrence of this phenomenon, it is necessary to encourage political participation of citizens in societal affairs by improving their socio-economic status, enhancing self-esteem and sense of efficiency, increasing political and social trust, strengthening religiosity, promoting social justice, and providing greater life satisfaction. Other strategies to increase people’s political participation and prevent political apathy include raising political awareness, fostering hope for future change, ensuring proportional reward for participation, promoting social satisfaction and sense of effectiveness, cultivating citizens’ optimism about the future, increasing political and economic efficiency, strengthening socio-political capital, enhancing political education, empowering citizens, fostering social belonging and individual motivation, promoting accountability of rulers, improving efficiency and effectiveness of institutions and organizations, preventing corruption and political violence, increasing incomes, expanding education, improving social status, building trust in the government, promoting economic development, expanding traditional political culture, and ensuring political and social equality.

Bureaucracy is an integral part of modern government. It is impossible to imagine a modern government without bureaucracy. Bureaucracy is actually the division of work and cohesion and discipline of government employees as a means of exercising government authority. Bureaucracy has been criticized by different schools of thought. Some have seen bureaucracy as a way to limit freedom and destroy liberalism, and others have seen it as a tool to exercise the power of capitalists. What is certain is that it is impossible to imagine development without the presence of bureaucracy.With the beginning of the Pahlavi dynasty, efforts were made to establish a bureaucratic order in the country. Due to Pahlavi's authoritarian personality and authoritarian political culture, Iran's bureaucracy was formed with challenges and crises. With the victory of the Islamic revolution, although tremendous changes were made in the politics and bureaucratic system, many crises of the Pahlavi era continued in the bureaucratic system. In fact, it can be said that although various institutions were transformed by the Islamic Revolution, the bureaucratic system continued to exist.

With the re-domination of the Taliban over Afghanistan and the fall of the republican system in 2021, this country underwent dramatic changes in various aspects. The changes that went to the core of Afghan society and spread different ideas in the governance system and the public sphere. This research has analyzed the issue of the political culture of this country's society due to the necessity of analyzing the consequences of the re-domination of the Taliban on Afghanistan. The main question of the research is based on what effects the re-establishment of the Taliban has left on the political culture of the Afghan society.To answer this question, Almond and Verba's political culture theory was used and components such as political violence and authoritarianism, xenophobia and xenophobia, ethnic and tribal political culture, dogmatism and absolutism, mistrust of the government and lack of passivity and lack of Participation and evasion were considered.According to the hypothesis of the research, all elements of the political culture of Afghan society have been weakened and regressed during the Taliban period. Also, according to the theory of Almond and Verba, the political culture of the Afghan society during the Taliban period is a combination of limited and subservient political culture, and the citizens do not expect any change from the political system, and the government does not create an opportunity for citizens' participation and freedom.

Political leaders and elites in every society and political system play a key role in managing the country and making important and strategic decisions to the extent that the national development or non-development of countries is attributed to political leaders and elites. This research investigates the positive and negative aspects of the political culture of elites in the Islamic Republic of Iran.

The current research applies qualitative research, using the document analysis method to study books, articles, and existing documents related to the political culture of the elites.

The most important components of the political culture of political elites in Iran in both positive and negative dimensions are: spirituality and morality, sincerity, simplicity of life, being a people, rationality and scientific orientation, honor and invulnerability, humility, courage and selflessness, worldview.

Negative dimensions: 

self-conceit, exaggeration, law-abiding and relationship-oriented, uncriticism, duality of personality, pessimism and suspicion, ethnocentrism.