جستجوی مقالات مرتبط با کلیدواژه « intercultural communication » در نشریات گروه « علوم اجتماعی »

In this article, we try to analyze and evaluate the role of dialogue in intercultural communication and its consequences on identity formation. By showing the current global situation and the intermingling of cultures, races, ethnic groups, etc. we have addressed the issue that any intercultural communication based on the acceptance and understanding of others and differences, necessarily requires a conversation with another. On the other hand, the approaches of multiculturalism and interculturalism as two main perspectives in today's globalization and the mixing of cultures have been taken into consideration.In the meantime by using the views of the two main theorists of this field, Buber and Bakhtin, we have shown that dialogue is the essence and nature of any communication between people, cultures and different groups, and such a situation requires  a deeper understanding of the other and its place in the formation of one's own identity and essence. We also show that identities are always a relational thing and are in our relationship with others. The relationship with the other is only in dialogue, which leads to the acceptance of difference from a hostile state. But what is important is the articulation of such a dialogue in a global context where contradictions may replace differences. Therefore, in addition to detailing the conversation, it should be possible to present a new configuration of my position and at the same time of another, through which the conversation becomes possible. This article evaluates the different forms of such articulation and tries to explain the construction of identity based on such a situation.

The hymn "Salam Farmandeh" was a phenomenon that was reproduced in at least 35 copies in different languages and dialects less than a year after its first launch in Iran. From the perspective of an intercultural communication that can be seen as a cultural phenomenon, this anthem was also reproduced in the language of the Republic of Azerbaijan. The aim of this research is to investigate the comparative discourse analysis of Persian and Turkish versions with an intercultural communication approach. The data analysis is based on two methods of semiotics and discourse. The theoretical framework of the research is based on the theories of diffusion and, identity negotiation.  The findings show that this hymn, in general, is understood and reproduced outside the borders of Iran, especially for Shia minorities in the Caucasus, as a manifestation of a cultural resistance against the globalized western culture. The discourse governing the Turkish version is formed around three basic aspects: "Introducing Imam Zaman (AS) to the youth", "Actively waiting for his reappearance “and "Building the future of Azerbaijan, according to its religious identity". In comparing the Turkish version with the Persian one, the two basic meanings of "introducing Imam Zaman to teenagers" and "actively waiting for the appearance of Imam Zaman" were repeated, around which the discourse of the Persian version was also formed.

The presence of foreign students in Iran is one of the most important platforms where one can understand the depth and dimensions of intercultural communication. Such a communication includes interpersonal, intertextual, intersubjective and interactive ones leading to common understanding and connection between actors from different cultural fields. The purpose of this article is to show the different dimensions of intercultural communication among foreign students at Al-Mustafa University in Mashhad. Here intercultural communication has been examined with an emphasis on socializing and friendship in the interpersonal dimension; on familiarity with language and literature, customs and cultural heritage in the inter-textual dimension; on the perceptions before and after attending the university in the inter-mental dimension;  on exchange and economic interaction and in the political dimension, with emphasis on the differences and animosity in the relationships between people with different cultural backgrounds. This research was conducted based on a disproportionate stratified sample consisting of 180 foreign students from India, Pakistan, Afghanistan, Azerbaijan and African countries. The results show that, firstly, there is a meaningful interaction between the four dimensions of intercultural communication; Secondly, the amount of intercultural communication among students is average or below average. Thirdly, acquaintance of students with language, literature, and culture and having a positive perception of each other create common understanding, which in turn strengthens and facilitates their intercultural communication. Fourthly, distrust, stereotyped and ethnocentric thinking, and the lack of a common language hinder the formation of stable and effective intercultural communication.

The expansion of the recruitment of non-Iranian students in recent years has led to an increase in foreign interactions with Iranians. Research on the experiences and perceptions of non-Iranian students can lead to more self-awareness of Iranians. As a preliminary step, this article aims to report the experience and perception of some non-Iranian students studying in Iran. The method of current research is ethnography and the interview technique was used in data collection and the step-by-step coding technique was used in data analysis. The data is mainly the result of interviews with 28 non-Iranian students of Ferdowsi University of Mashhad in the summer of 2015. The result of extracting the messages in the interviews and assigning basic concepts to them is about 200 basic concepts and 7 major categories. Inspired by Gurvitch, major categories, ecology and morphology, clothing and appearance, interaction, social norms, morals and social values, and "deficiencies" were determined. Students made observations and made inferences, and the more observable a topic was, or the simpler and more accessible the inference was, the more it was reported.

intercultural thinking is a response to egocentrism in contemporary world that appeared as west orienting, racism and Takfir. The main question of these studies is how self and other communicate to self-knowledge alternates anti-other. We are seeking qur’anic intercultural communication model through comparative study by responding five question: why, who, where, what and how. After analyzing anthropological thoughts of three Geo-Epistemological fields, intercultural communication opinions of thinkers such as Mead and Gudykanst in Anglo-American field, Strauss and Carbaugh in French field and Herder and Wimmer in Germanic field explained in the form of three intercultural communication models: accommodation, cooperation and polylog. Qur’anic model, in return, explained by The thirteenth verse of Surah of hojorat. This verse relate virtue to cultural differences through taarof (knowing each other’s) to alternates contempt by respect. This model can name Ta’arof taht means acquaintance each other’s. at the end these four models compared and evaluated.

The imagination of encountering others is often a strange one. As much as we are curious and eager to explore and discover other worlds, and as much as we rejoice over the desire for this discovery, we cannot overcome all our anxieties, doubts, and sometimes even fears. These fears may put us in a defensive or offensive position on a macro level, and there are great pieces of evidence for these positions throughout history. However, assuming that intercultural communications are inevitable today, these communications can be considered as a process of modifying individual and social personality and identity; thus, it can be expanded to an inclusive framework. Therefore, this article is based on such a view. This article has sought to understand how this is done, using a kind of interpretive methodology. In this regard, using the film "Seven Years in Tibet," which is based on a real story, we have shown that intercultural communication, apart from the possibility of the development of multiple identities, also allows the person to modify one's view of oneself and others. This issue, of course, has different levels and appears in different forms, which will be discussed in this article.

Globalization is a natural process that has emerged in the direction of all-round scientific, cultural, social, political, economic and industrial development. Globalization as an opportunity can provide the best opportunity to introduce and spread Islamic culture; Of course, subject to benefiting from all its capacities, the most important of which is the growth of people's awareness and the explanation and dissemination of the teachings of Islam by the followers of the original and pure Muhammadan Islam.The purpose of this article is to identify and present the capacities that Islam has in the field of intercultural communication for globalization. Because understanding these components requires a deep understanding of the Islamic worldview, and given the level of effectiveness of the issue that will endanger the world's governments, it is necessary to base these components on the ideas of a ruling Islamic jurist. Let's get it.Imam Khomeini with regard to the establishment of an active Islamic government in the social arena, the best figure to recognize these components.In general, the findings of this article, which deals with this issue through a descriptive-analytical method, emphasize that the globalization of Islam as a comprehensive, rational and natural culture based on rational, Qur'anic and narrative arguments is conclusive and provable.Islam is a comprehensive and universal system that can create the grounds for universal acceptance and guarantee its dynamism based on the original rational and spiritual principles and values.

The propagation of Islam in any region must be considered on the basis of a cultural process and on the basis of effective communication. The Latin American region is one of the most prone to accepting and propagating Islam. Due to the differences in the language, religion and culture, and customs of the natives of the region with religious missionaries the importance of advertising is based on intercultural communication. This study seeks to discover the effective cases of intercultural communication based on the Quranic model of compliments (cultural homogeneity) to achieve a common meaning of Islam and Muslims in the eyes of the natives to provide a suitable and effective propaganda field on the axis of monotheism and human nature .In order to enrich the content and sufficient knowledge of the region, sections to study the history of the presence of Muslims and how the influence and spread of major religions in the region, especially a report on the biological experience of Christian missionaries accepted as a religion. By using an effective advertising method. Based on intercultural communication, they were able to spread Christianity throughout Latin America over 500 years; it has been reviewed. Research findings using phenomenological methods based on biological experience and in-depth interviews with the author, it is also collected from the participatory observations of missionaries active in Latin America as an auxiliary technique. That this result can be achieved; Among the cases of intercultural communication, the three axes of spirituality, anti-colonialism and the role of family and mother are as effective cases, that lead to a kind of empathetic and shared relationship between Native Americans and missionaries to propagate Islam in the present age.

The main topic of this article is to examine the relationship between physician and patient in the context of cultural communication. According to the different communication models that govern the relationship between physician and patient, it is predicted that the dominant communication model in the treatment system will be patriarchal or parental model. The method of this research is qualitative and the data are analyzed using Maxqda software. To achieve the purpose of the study, 15 patients with different ethnicities and dialects, as well as 10 physicians, interns and residents who had experience working in public hospitals in Tehran in 1398 were interviewed. Then the interview results were coded and analyzed in three stages. In both groups, 3 categories of comprehensive code including communication-information disorders, physician authority, and inter-cultural communication disorders were obtained,. According to the analysis of the research findings, it was concluded that communication disorder in the relationship between physician and patient in general and the issue of cultural difference is only one of the aggravating factors of communication disorder between physician and patient and is on the margins of this relationship. It was also concluded that the treatment system currently has many weaknesses in the field of communication skills and is dominated by the patriarchal communication model. The lack of academic communication skills in the medical community as well as the patient community is the most important factor in this weakness.

In culture and communication science, one of the major topics of discussion is cultural differences. The importance of this is such that it has led to the formation of a field of knowledge called “intercultural communication”. In this trend, some serious normative approaches have appeared in the west called “multiculturalism” or “cultural pluralism”. The main problem in this research is to discover the Quranic View as the main source of divine inspiration about “social differences”. Our main reference is Tafsir-al- Mizan of Allameh Tabatabaee. It has been attempted to combine the two methods of topic-based interpretation (in collecting data) and data-based theorization (in the field of analysis), and by having a complete review of the Quran and extracting related verses and meditating on them, depict the Quranic model of cultural differences. The basic portion of this model is cultural differences consisting of linguistic, ritual and religious practices, with necessity and progressiveness as their main features. Other portions of the model are: causal conditions, ground, mediatory conditions, action and reciprocal action, and consequences.

The future of all countries relies on the correct use of these networks. Nowadays, the influence of internet and social networks on all layers of the society is evidence and thereby the main purpose of this research is to study the use of these networks by women who are the half of the population of our country. The role of women in culture development of the society and upbringing of generation is obvious. Therefore, this study discusses about the destruction and construction roles of these networks on women. In this study, the data collection is based on semi-structured interviews and snowball sampling. In addition, the data analysis relies on grounded theory. The results highlights the influence of social networks on all the aspects of a family, which cannot be reduced by filtering. However, this influence can be exploited as an opportunity instead of a threat by produce useful contents that can improve the scientific, cultural and religious knowledge level of women who are the main educators of our generations. In addition, this study shows that, despite the negative vision of most researchers to the social networks effects, in most cases, both married and divorced women believe that the positive and constructive dimensions of these networks are more important than their negative effects. Finally, the idea of filtering or limiting the cyberspace does not help to eliminate the potential disadvantage of this world, in contrary, it only erases the question rather than solve it.

Communications between the Shia and Sunni Muslims can be studied in the field of intercultural communication due to the differences between these two groups in various fields, including culture. The theory of Anxiety/Uncertainty Management (AUM) in effective communication is one of the new theories of intercultural communication aims at managing the anxiety and uncertainty in our interaction with a stranger (other) and keeping it at a desirable level - somewhere between the maximum and minimum threshold – so that a kind of effective communication with ‘other’ can be established. Through investigating the Shiite narration sources and using the thematic analysis method in the framework of Anxiety/Uncertainty Management (AUM) theory of effective communication, this study has tried to examine the speech and conduct of the infallibles (Peace Be Upon Them) in their interactions with Sunnis in order to achieve a paradigm for the enhancement of the convergence and rapprochement between Shiites and Sunnis and reduction of the differences. As a result of the analysis of the collected narrations, 38 initial themes, 16 organizing themes, and five inclusive themes were identified. The identified inclusive themes, accordingly considered as the main pivots of anxiety management / uncertainty in intercultural communication with Sunnis, are: empathy with Sunnis, modesty of speech and avoiding any derogatory language and any insult towards their holy things, good companionship with them, attending their religious ceremonies, and avoiding any arrogance towards the Sunnis and avoiding acquitting them.

Emanuel Levinas, a philosopher of ethics, is highly concerned with the concept of otherness and feels highly responsible for "the other". This article tries to deal with this concept in the thought of Levinas and concentrate on the specific role it could serve in Shi'a and Sunni intercultural communication in Iran. Here, the Iranian Shi'as are considered as "the self" and Sunnis as "the other", and based on Levinas's theory we have sought ways to ameliorate the communication between the two sects for the sake of establishing more national and religious solidarity. The method adopted is documentary and library research with descriptive-analytical approach examining the existing cultural and communicative problems among Iranian Shi'as and Sunnis, and offering ways to solve them. The solutions can be listed as follows: improving mutual relation between Shi'as and Sunnis, improving their mutual knowledge, the necessity of paying more attention to minority groups' rights, respecting other groups' sacred beliefs and avoiding offense. It seems that these are to be included in the Islamic Republic of Iran's policies vis-a-vis Sunni groups.

The aim of this study was to investigate the relationship between cultural intelligence and conflict management strategies by cultural managers in cultural organizations in cluding Islamic Culture and Communication Organization in particular. The research method is descriptive correlation and survey approach. The statistical population of the study consisted of 160 managers and cultural experts of Islamic Culture and Communication Organization who were selected by using cochran sample size determination formula, the sample was 113 persons and the error level was 5%. To measure the validity of the measures, 20 subjects were snowbulleted and Cronbach's alpha coefficient was calculated for cultural intelligence (0.873) and for measurement of conflict management strategies (0.912). Data were analyzed by SPSS 22 software using descriptive statistics (mean and standard deviation) and inferential statistics (Spearman correlation tests and Kolmogoraf-Smirnov test). The findings showed that there was a significant correlation between managers' cultural intelligence and adopting conflict management strategies. The calculated significant relationship between cultural intelligence and solution-oriented strategy (r=0.612) variables and positive correlation direction indicates that the higher the cultural and metacognitive intelligence of managers, the more they use solution-oriented strategy a[1]nd in contrast, between cultural intelligence and non-coping strategy The correlation (r=-0.076) and control strategy (r=-0.143) and the direction of correlation with these two variables are negative and inverse and indicate that the higher the cultural intelligence of managers, the lower the application of two strategies of non-confrontation and control by them to manage conflict and vice versa.

Cultural differences have always been regarded as significant in human social life. A comprehensive understanding of these differences plays an influential role in explaining and predicting interactions and communications between cultures and within them. Geert Hofstede’s theory of Dimensions of national Culture which is completely introduced in his prominent book titled Cultures and Organizations: Software of the Mind has been developing in the last three decades as a pioneer and influential theory for study of intercultural differences. In short, preparing a new realm in the field of interdisciplinary studies of culture and using limited dichotomies in recognizing national culture dimensions are among this theory’s privileges while historicity, underestimating social dynamics and diversity, the failure to utilize a consistent and strong theoretical foundation, and ecological fallacy are regarded as its main limitations.

1108/5000 In recent years, Islamophobia and clashes against Muslims have created many problems and problems not only for Muslim citizens in different parts of the world, but also a major challenge for the whole world. The history of human societies suggests that the lack of social interaction has been the cause of misunderstanding, suspicion and social conflict between human societies. The thinkers consider the context of sustainable peace to be intercultural, which plays an important role in reducing violence, promoting friendship, social tolerance and Social tolerance. In this article, the present paper addresses the role and influence of intercultural communication in reducing Islamophobia in the world. The present research method is based on the subject-matter of the documentary-analytic type. The results of the sociological analysis of the present study show that communication Interculturalism can play a major role in reducing the extent of Islamophobia in the present world, effective mechanisms in the field of intercultural communication to enhance the collective spirit, create a background for shared emotions and religious experience, retrieve and create common sacred symbols, dialogue between Muslims and the West, facilitating information from various religions This is the ultimate role in reducing fear of Islam and Islamophobia in the world will be.

The purpose of the study is to Design a Pattern for Various functions of virtual social networks in ethnic intercultural communication. For this purpose, after reviewing theoretical and empirical backgrounds, the paper was conducted using qualitative method and deep interview. The research data were reached theoretical saturation using deep interview with 20 students from different ethnic groups among universities of Tehran who have been selected by purposeful sampling. The data were analyzed using the Thematic analysis method and then a conceptual model of network measurement was developed. The findings showed that the pattern of virtual social networking functions in ethnic intercultural communication is diverse and consists of three broad categories: Ethnic intercultural effects (including organized themes: cultural sympathy, emotional stability, social initiative, flexibility and mental openness), ethnic identity (including cognitive element, emotional element and value element), and ethnocentrism (including ethnic intolerance, extraneous threats and conflicts, and also intra-group correlations).

The potentials of Arbaeen March as a religious ritual can be considered from different angles. In recent years, due to a massive participation of pilgrims in Arbaeen March in Iraq and its universal effects and consequences, the attention of scholars in fields like sociology of religion, communication sciences, cultural studies, historical and civilization studies has been directed to the potentials of the event and these scholars have dealt with the issue form their own specialized viewpoints. Meanwhile, due to the coming together of people of different origins, nationalities and faiths in this ceremony, the issue of intercultural communication has been brought under focus. The question that arises here is what strategies and measures must be adopted to facilitate convergence and intercultural communication among Iranian and Iraqi pilgrims. To this end, the role of cultural groups and institutions is of prime importance. The aim of this article is to explain the effective policies that can boost the intercultural convergence among nations in Arbaeen March. By using the theory of intercultural adjustment, measures such as compatible dialogs, entertaining guests from other countries, non-verbal communication and alike can strengthen the intercultural relation among nations and improve its quality. The annual congregation of millions of pilgrims that constitute a variety of identities under the banner of a ritual and religious event demonstrates a civilization expansion through human interactions and intercultural communication in Arbaeen March which commemorates Imam Hussein (pbuh)'s tragic martyrdom.

The schemata existing among social groups have a direct impact on the formation of interactions in different societies. People often perceive others as members of a social group and form their own relationships and interactions based on ideas that they have from one another. The study and identification of ideas can be effective in establishing or not establishing communication. This article studies the schemata between members of the Islamic Association and Basij members. Because of this, we tried to use Nishida’s theory of schemata. Based on this theory, schemata is a set of past experiences that are categorized in relevant knowledge groups and used to guide our behavior in familiar situations. According to the definitions of Nishida (1999) and Turner (1987), personal and self-schemata are two of the types of schemata's. The method approach in this study is a qualitative approach. At the end, a Semi-structured interview was conducted between 46 active members of these Groups. Data analysis has been carried out in the form of thematic analysis. Personal schemata of the members of the Islamic Association are identified and categorized against the self-schemata of the members of the Basij in the form of themes and sub-themes. In the following, opposite and similar schemata between the two Student groups have been identified.