جستجوی مقالات مرتبط با کلیدواژه « power of resistance » در نشریات گروه « علوم سیاسی »

Usually, in the research related to Iran's constitutional revolution, two discourses, traditional and modern, are considered by researchers. Traditional discourse is considered as the supporter of the status quo, while modern discourse is in opposition to the status quo. Thus, other discourses are not examined. The purpose of this article is to distinguish and identify a discourse called the third way among two modern and traditional discourses, which has received less attention. For this purpose, using the Fairclough's critical discourse analysis. Data was collected from primary and secondary sources and Sources have been reviewed by critical analysis method. The article investigates the discourse of the third way among the works of Davoud Feirahi. The discourse of the third way was a discourse that defined itself against the traditional and modern discourse and at the same time negated the West and tradition, and proved modernity and religion. The main question is "How does the third way discourse resist the traditional discourse?" The possible answer to the question is as follows: the third way discourse in the constitutional era, based on its social contexts, and its discourse position, resists against the ideology and power of traditional discourse, presents itself independently of the traditional and modern discourse.

Today, mass media has taken over wide range of symbols, norms, values, beliefs, messages and thoughts in the community. The tools affected by the development of the role of mass media have been able to play an important role in the process of construction of identity, culture and power. In this regard, after the theoretical aspects of the media, we consider the negative and positive policies that IRIB through which seeks to establish and continue an identity discourse to represent the channels and mechanisms of power in the dominant discourse and the consequences of its identity in children's programs, series, movies and family programs, commercials were identified. Mass mediautilizes the identity, cultural and religious tools to produce and disseminate the discourse of the Islamic Republic of Iran within all social structures. In this sense, with transition the classical theories which consider the power as underlying field of the society and an independent matter, we see the power in associated with actions and legal processes, political, cultural, psychological and ideological views which released through media production.

One of the most themes of political Islam is influence on the political culture, political structure and international politics. This suggests that a new form of social norms has emerged and affected topics including international politics. Until 1970s evidence was not observable.Islamic Revolution in Iran is a starting point in the development of political Islam in order to influence the processes of international relations. Although political Islam has had cultural, normative andperspective indications in the 1970s, but it has had their impact on the process of the interaction among states and other actors in international politics. Iraqi war against Iran can be known as the starting point for the effectiveness of other Islamic norms in international relations. If war and peace is the most issues in international relations, Shiite political norms have influenced its impacts on the quality of actors’ interaction in such processes in the period of Holly Defense.Shiite political and normative signs have had extensive normative and political consequences in realms of international relations and regional environment of Middle East after the Islamic revolution.What was mentioned as Shiite Crescent in 2006 is extensive reflection of the Shiite political norms including resistance in international relations. Such process and signs also can be considered in the Middle East’s Islamic awakening in 2012.