نشریه رسانه های دیداری و شنیداری
پیاپی 16 (تابستان 1390)

This article explores the concept of “rituals” in the movie Avatar (2010). The theoretical framework of the research has roots in the following theories: Rothenbuhler theory of Ritual Communication, Geertz Symbol-Culturalism theory, Hollywood Cinema and Robertson Globalization theory.
The research question is what “rituals” means in Avatar movie and what are its inter-cultural implications? The tool for collecting and analysis of data is visual semiotics. Sampling method is systematic and the unit of analysis is a “movie scene”.
Findings reveal that:“Combination” in “Na’vi rituals” reaches its pick. These rituals are a combination of Hindu, Buda, Chinese, Japanese and Jewish Kabbalistic rituals. This combination could be a prelude to formation of awa global atheist ritual.
Peaceful Scientism is the other face of Naturalistic ritual and the style of Avatar rituals is a new typology in Hollywood cinema for soft ideology.
A political analysis of the film indicates that Avatar is a soft review of Vietnam War.

Being constrained in terms of language and structure, television could not depict abstract and sacred concepts in their entirety and in due manner through its visual techniques and capacities. Thus, adequate knowledge of television’s capacities and being aware of the status and position of sacred figures are two of the most important necessary prerequisites for the presence of religion on TV.
Employing a documentary methodology, the present article attempts to explore the areas in which television goes against religion, and proposes practical solutions for television to expose sacred figures, i.e. key elements of any religion, with least harm to their personalities. Giving a religious direction to television and not necessarily turning it into a religious entity, reinterpretation of religious facts, and finally adaptations to current changes are some of the propositions which could be utilized in exposing sacred figures on TV, given its limitations in terms of capacities and techniques.

Using the Holy Qur’an’s lessons and canons, the present article attempts to have a critical review over the principles of Communications as a scientific field, particularly with regard to human communications. Little research has been carried out on this subject and there’s not adequate and comprehensive body of research on human communications. From a Qur’anic perspective, the most elevated goals in communications are awareness of God, His consent, loving Him and being faithful to Him. Thus, any communication aiming to develop new social bonds and reinforce current ones for making the society closer to God, is praised in the Holy Qur’an, and any communications isolating the society from worshiping God and devotion to Him, is reproached in the holy book. Therefore, any contacts and communications among human beings should be formed based on the world’s ultimate goal as well as religious and Qur’anic principles.
The present article attempts to have a critical look at the related principles using a documentary methodology as well as deep interviews.

Little research has been carried out on Qur’anic lessons and canons relating to human communications, particularly media activities and their interaction with the audiences, and there is no rigid literature on media behaviors in this regard. The present study attempts to shed lights on Qur’anic canons and principles about commitment to truthfulness in the process of conveying message via media.
The Holy Qur’an advises all its messengers to observe truthfulness and avoid treason in conveying messages, and does not deem white lies as appropriate. God and His messengers’ words are based on truthfulness and they do not go against this tenet for persuasion of a few individuals to join religion. Media and their owners shouldn’t overlook the truth on personal accounts or fear for staining their social-political status; they have to avoid talking based on personal interests or the interests of a certain group of individuals.

The present article is based on a research examining the relationship between single boys and girls in Iranian TV series. The research question is that how much depicting such relationships in TV series complies with Islamic codes and IRIB policies. To answer this question, content analysis was used in our research. The sample body of the study consisted of 2676 scenes of the series Narges, Delnavazan, Taraneh Madari (mother song), Rahe Bipayan (endless road), Ashkha v Labkhandaha (tears and smiles).
The findings show that in the examined series, such items as boys and girls in private places, their unusual tone of speaking, their violent behaviors towards each other, teasing each other, speaking coquettishly, tawdry conducts, villainous behaviors and girls’ ornaments, all existed, and reverence and respect between boys and girls, Islamic Hijab and dressing of girls in face of boys, religious codes in relationship between boys and girls were not observed. The article, finally, proposes solutions to such problems in the National Media, the most effective media in the country. In fact, IRIB should challenge the wave of impudence and freedom of illegitimate relationships between boys and girls by producing films and series screening moderate and Islamic marriages. By adopting appropriate policies, the media should also pave the way for restoration of genuine Iranian-Islamic culture.

The present article examines instrumentalist and non-instrumentalist approaches to television and analyzes views on conformity between religion and television. It further carries out a qualitative analysis of the texts belonging to several papers on the relationship between religion and television and gives an answer to the question how the relationship between religion and television has been depicted in the analyzed texts. The main objective of the article is to study the relationship between religion and television in these texts using both instrumentalist and non-instrumentalist approaches.

The present article attempts to conceptualize Qur’anic social terms close to the concept of “society” in meaning. It further explains the implications of those terms for human social life and social inter-personal communications. It, finally, introduces related Holy Verses as well as terminologists’ views in this regard.