This study aimed to investigate the effective strategies of institutionalization of the culture of martyrdom and martyrdom in schools in terms of third grade students of second secondary school in Hamadan province. The research method is descriptive survey and its approach is also applied. The statistical population included the third grade students of the second secondary school in Hamadan province (35977) who were studying in 2006-2007 academic years, 450 of them were selected by relative stratified sampling using Cochran formula. The measurement tool was a valid and reliable researcher-made questionnaire and the results were analyzed using descriptive and inferential statistics. The most important findings of the study indicate that: 1. In students' viewpoint, among educational strategies affecting institutionalization of the culture of martyrs and martyrs in schools, the way of using verses and hadiths related to martyrdom and martyrdom in the school books with the mean of 4.11 and the way of using azadegans, veterans and families of martyrs in teaching work at different high school levels with the mean of 3.08 2. Among the social solutions affecting the institutionalization of the culture of martyrdom and martyrdom in schools, the way to provide free pilgrimage camps and pilgrimage camps for students and the addition of speeches related to the culture of martyrdom and martyrdom in these camps with the mean of 4.42 and the way of providing legal privileges to those who work in the field of martyrdom and martyrdom culture In general, it can be said that from the students' point of view, educational and social strategies of institutionalization of the culture of martyrdom and martyrdom in schools are more than average (high).

One of the duties of a religious government is to ensure the intellectual, spiritual and psychological security of the people in a society. This research aims to investigate the methods of a religious government in preventing cultural damage using a descriptiveanalytical method; the main question which is to be answered is as follows: What are the epistemological strategies of a religious government in preventing cultural damages? In a general division, cultural strategies could be divided into practical (behavioral) strategies and epistemological strategies. Epistemological strategies are further divided based on perspective, tendency, and action. Belief in monotheism, prophethood, imamate and resurrection are among the most important perspective-based epistemological strategies that play a fundamental role in preventing and removing cultural damage, and the religious government is obliged to try to strengthen these beliefs. Raising people's awareness, promoting the culture of seeking justice and rejecting tyranny, presenting religious teachings in an easy and simple way, and promoting religious teachings based on freedom are among the tendency-based epistemological strategies. And confronting harmful ideas such as heresy, eclecticism and skepticism, superstition and blind imitation of foreign culture is among the actionbased strategies of a religious government in preventing and removing cultural damages.

To preserve the religious culture and the identity of the Islamic society, Islam had developed two approaches: positive and negative, i.e. association (friendship; tawallÁ)) and disassociation (tabarrÁ). The first approach aims to establish social correlation and to consolidate Islamic culture from within and the aim of the second one is to preserve Islamic culture and its independence against any external threatening factors. The negative approach becomes operative through varying positive and negative strategies and almost all negative strategies are based on passive resistance. The aim of this research work is to cast light on the passive resistance strategies and to apply this kind of resistance in the process of policy-making in the Islamic society. The method upon which this research is based is descriptive- analytic. Passive resistance strategies take different cultural, political, social, economic, and military forms. From among the most important forms of passive resistance, one can refer to boycotting media and anti-religious and immoral cultural products, boycotting cultural resemblance, refusing to adopt models from foreigners, rejecting their cultural symbols, cultural migration, building up resistance at any price, issuing judgement on the impurity of the idolators (atheists), forbidding to marry the atheists, showing social disrespect, imposing social restriction, rejecting foreigners’ social dominance, forbidding dependence on foreigners and spying for them, imposing sanctions against trade or military relations with the enemies if these relations may strengthen them.