The problem of this research is to analyze the relation of criticism with the phenomenon of cultural education. To this end, we would explain the basic concepts and their relation to one another with the conceptual analysis method so as to achieve the conceptual plan of the problem’s analysis. Upon basing the article of two conceptual prerequisite, i.e. definition of the concept of culture and the concept of education, we would discuss two meanings of criticism as “theoretical science” and criticism, and “functional activity” and then would undertake to analyze the relation of criticism to cultural education. Accepting the social process of the phenomenon of cultural education prompted mentioning the procedures of growth for the trend of “criticism as cultural education” in conclusion of the article.

Coronavirus pandemic is a phenomenon that has affected the entire world. Different nations have adopted different methods to confront this pandemic, for the pandemic (whether of coronavirus or any other virus) is not merely a biological phenomenon, but it is essentially a cultural phenomenon with political, economic, social and international dimensions. But, usually what occurs to mind in confronting a pandemic is that viruses are biological phenomena with mere medical solutions. The objective of this present paper is to explain the outbreak of covid-19 pandemic as a cultural-political-economic phenomenon in Iran and also offer some solutions. The confrontation of Iranian nation-state with this phenomenon was studied within the framework of the Attribution Theory. The findings of the research show that the confrontation of the Iranian nation-state with this virus has been influenced by the cultural-political-economic characteristics of Iran. Also the findings show that “external attribution” by the Iranian nation-state cannot be a suitable solution to confront this deadly phenomenon. Confrontation with this virus requires an integrative approach based on the features of Iranian culture by the Iranian nation-state, not as a mere biological phenomenon but as a biological-cultural-political-psychological-economic phenomenon.

By historical (diachronic) studies in language, we ca be had a historical approach about the language alterations. These alterations are often suitable visible of cultural transfer appearance in various societies, during history. The results of these studies have been affected on anthology and anthropology progress. These results can be agreed to mythologist, the important information for interpreting and discovering the symbolic meanings and confirming their theories. This article first begins by an introduction about the connection between language and myth and the mention of some theories respecting this case. Then present the analyses of some ancient Iranian myths, by this approach and using of incorporating the language study and mythological semi logy and searching the connection between lingual texture and mythological theories. For example,conformity Jamshid and Kiumarth words with first human and first twin patterns,since present the connection between Farvardin and foreteller cap, and issuedescribe the cultural transfer appearance about meaning changes in Kavi andKianian words.In this paper, we try to present using of historical studies in language, fordiscovering the symbolic meanings and content analysis of myths.

There are many factors on formation elements of architecture، such as environmental characteristics and climatic phenomena as the most important. Some factors such as natural environment and consequently domestic materials، temperature، rainfall، and sun radiation were the most important factors in the past. They had the most effect on the form of architectural spaces. Thus، in the normal condition in the past، the wooden structures were commonly used in the forest and green environments and the mud-brick structures were used in the hot and arid areas. The materials and structures as the environmental phenomena affected the architectural spaces and the relations between open and closed spaces. They also determined the shape of roof in buildings. Of course، many other factors such as culture and cultural exchanges between nations، the style of life and economic factors were important. This research has been prepared using descriptive-analytical method. In this research، the effects of geography and climate on the shape of roof building have been considered. There are some intervening variables such as some forms and elements that have symbolic meaning and were used in some kinds of buildings، especially in ritual buildings. Some foreign elements and forms in roof buildings are other kinds of intervening variables. Statistical society in this research is Iran، but some examples have been used from other countries. The results of this research show that the shape of building roof was formed on the basis of geographical factors in the first step، as sloped roofs were used in the northern coastal region in Iran with temperate rainy climate، arced roofs were usually used in the central plateau region with hot and dry climate and flat roofs were also used in the most parts of the southern coastal region، with hot and humid climate. The direct relation between climate and roof shape can be seen more in residential units in the past، but in some ritual and some governmental buildings، specially in big and important ritual building، some other factors such as symbolism and to some fashion could be considered. For example، there were examples of some mosques with domes built in a region with sloped roofs of all other buildings، because some people in some periods thought that a dome can be better for a mosque. For example، Akbarieh Mosque in Lahijan، with rainy climatic condition، have some domes، but because of rain، there are a sloped roof on the domes، and people who go to mosque، can see domes in internal space، but in outside، the sloped roof can be seen. In some other cases، a supreme fashion for some governmental buildings can be observed from past centuries. For example، in Takht Jamshid (Parseh)، there were flat roofs، while in that region buildings are mainly structured by domes because there were not enough tree and wood for covering roofs. It seems that usage of that kind of roofs was for making a difference in shape of governmental buildings from the other public buildings at that time. This subject can be strengthened by the old texts that describe they had carried wooden beam from Lebanon to Iran for ceiling roofs. In another field، we can pay attention to some buildings roof، specially the roofs of houses and usual buildings. Ruff form in ritual buildings can also be related to patterns of cultural values and religious and social factors. Some architectural forms and elements of semantics have been preserved into domestic level، even though materials and geographical conditions or systems of structures. A particular form or element of semantic architecture had gained an important meaning within a religious and cult system. Vernacular architecture was constituted to express harmony in structure components، from the largest elements such as roofs and the whole parts of a building to smaller elements and details. The shape of roof in residential buildings in the past was formed on the basis of environmental and geographical characteristics and conditions. Some geographical factors such as native materials and climate conditions affected the shape of roofs directly but some others affected them indirectly. In addition to these factors، application of roof as a resting and sleeping place in some seasons in the night was caused that some arced roof transformed into flat roof. The influence of some cultural factors on roof shape can be observed in ritual and some governmental buildings. By these discussions it can be concluded that: - Roof is the upper part of a building and in addition to having an architectural role; it has an urbanism aspect that can be seen from distant. - Roof is at the top of a building; this can be representative of the position of inhabitants. - Roof was an important part of a building because it must be resistant against rain and snow. - The form of roof could be very important for ventilation in the past. - The form of roof in religious building was very important، because it could represent the importance of a building. - The roof of a building in the past was the first structural sign of a structure.

Given that cities are carriers of culture, derived from nature and reflecting the spectrum of our social goals, technology, values ​​and institutions, they are considered as significant subjects of study for cultural geographers as they provide the scholar with a deep insight into human mosaics. City is considered a cultural phenomenon and therefore it should be viewed from the point of view of cultural geography. Cultural geography, which is considered by some thinkers as including social and economic geography, is a worthwhile view that can help examine some of the social, economic and physical qualities and effects of the city. Cultural geography covers the study of spatial changes of cultural groups and spatial functions of society, and relies on description and analysis of differences and similarities in language, religion, economics, government and other cultural phenomena from place to place. Given that cultures are formed by human groups, cultural geography, therefore, necessarily involves humans in aggregate. In this paper, we try to investigate the internal structure of city with emphasis on some of the well-known concepts of cultural geography perspective, such as urban cultural areas, cultural broadcasting and cultural perspective of the city.

The present article deals with the role of media in the process of globalization. It, first, explains the phenomenon of cultural imperialism imposed mainly by media. Then it reminds the fact that the degree of countries’ resistance against this type of imperialism depends on their ability to produce and disseminate media productions nationwide. Finally, it assesses the capability of countries for globalization of their culture through their competing capacity in the international media markets.

The present paper is an attempt to study the reasons for the emergence and spread of discourse analysis and its capabilities compared to other approaches, by relying on the statements of researchers, logical inferences and case study of the hegemonic discourse in the Islamic Revolution, that is, Shii principlism. It seems that factors such as culture and politics, promotion of sociology of knowledge, and attention to linguistics on the one hand and shortcomings of theexisting approaches to the study of intellectual-cultural phenomena on the other have caused more attention to discourse analysis as a theory and method.