فصلنامه مجلس و راهبرد
پیاپی 69 (بهار 1391)

Cultural capital is one of the most important cultural variables. Thus, it necessary to understand that participants’ in sport for all have their own cultural capital and both shape culture and are shaped by it. The article seeks to understand participants’ cultural capital in sport for all. Research methods employed in this article are descriptive method and survey. Statistical sample has been drawn from participants in sport for all in Tehran. The results showed that 81.1% people were low and average in term of cultural capital and 18.9% had high cultural capital. Moreover, there is no meaningful difference between men & women’s cultural capital. SWOT was used to analyze the results and to achieve facts-based policies and guidelines. The most important proposed policies and guidelines include developing ICTs and using new technology in training and promoting culture of sport for all; establishing a sport house in scientific centers; programming delibrately and creating national infrastructure regarding sport for all; and promoting a culture based on public partnership in dealing with urban problems & social anormaly through promoting sport for all.

This paper seeks to account for consultation s foundations in Quran and Sunnah as well as their consequences in Imam Khomeini’s political thought. Acording to the Holy Islam, consultation is of underlying importance. Moreover, Quran has underlined it in its own various verses. The Prophet and Imam Ali have emphasized it and regarded it as a important issue as well as applied it in area of government. This paper has employed documentation in research. The findings indicate that consultation in Imam Khomeini’s political thought as well as practical conduct in statecraft has been of a special position. In this framework, the paper has sought to examine the importance and position of consultation in Imam Khomeini’s political thought and in doing so, outline such ideas as thinking freely, respect for different views, political participation, anti-absolutism, and so on, as implications for consultation.

In contemporary world, interaction between culture and politics has brought propound and broad conceptual transformations in fields such as management and policymaking and paved an appropriate ground for consolidating concept “cultural policymaking”. This article aims to examinate analytically and pathologically Islamic Republic of Iran’s cultural policymaking, and having identified and described Iranian cultural policies, formulates pathologies related to this area through the Delphi method and ultimately proposes theorectical as well as practical solution in order to deal with them. The article shows that mutual relationship between culture and policymaking contains a wide and effective potential for creating managerial and cultural transformations in Islamic Republic of Iran and in many areas, this transformations havenot realized. The most important deficits in this area conclude lack of coordination, incompatability, and multiplity among institutions involved in cultural policymaking; lack of trackable indices; beaucratic, rhetorical, and unsensitive attitude towards cultural policymaking; weakness in executive mechanisms; ambiguity in cultural institutions functions and tasks; weakness in making dynamic and up-to-dated the cultural policies according to contextual changes; lack of mutual understanding and shared perspective among executives; ignorance of nongovernmental institutions; lack of priorization in policies; weakness in effective monitoring as well as in focusing on public monitoring and self-controlling: inconsistency in enforced policies; and ambiguity in relation between cultural and other policies.

Imam Khomeini considers the Islamic system as a divine gift in present era. He takes into consideration the preserving and protecting of this system as an obligatory religious and tangible divine order that has priority over all other religious orders, believing that importance of Islamic system has superiority over life of individual humans even if he be the Imam Zaman (12th Shiite Imam). For this reason, believing in Almighty God’s sovereignty, principles and pillars of religion and divine orders is realized in construction of system, and Islamic government. It means that all affairs are based, depend and relied on religion and final end is to promotie and consolidate the religion in the society. In fact, legislative and executive systems within Islamic government are based on Islamic worldview and thought. Having explained and analyzed the necessity of preserving Islamic system from Imam Khomeini’s point of view. Authors believe that there is no difference between Islam and Islamic government. In other words, Islamic government is inalienable part of Islam.

Social crime prevention is achieved through transforming the society’s cultural structures and effectively intervening in cultural and social variables. Cultural context, as a space for accurence of phenomena and a basis for analyzing them, significantly affects variables related to social crime prevention. The process of globalization of culture has seriously challenged potantialities for social crime prevention by creating cultural, social, and identity-oriented changes as prevention-related variables, and as a result, led national system of crime prevention to face globally new problems. In this framework, this paper seeks to examine the consequences of the globalization of culture for various societie’s cultural context and to describe how the national system of social crime prevention is enfluenced by the globalization of culture.

This paper aims to explain why young Iranian internet-users participate in virtual social networks in spite of filtering. It applies Uses & Gratification perspective in light of a qualitative approach. The findings indicate that facebook is the most popular social network site in Iran. Facebook is not seen a political space by the users, and they usually use it to facilitate communication, renew old communication, create and maintain friendly relationships, find new friends and make the old relations friendlier. Furthermore, users overcome some of their social, cultural, political, economic and domestic limitations by participating in Facebook and experiencing a modern and cosmopolitan space. At the end, having understood incentives among young Iranian internet-users in terms of their social context, age and gender, the paper tries to explain above-mentioned causes and role of virtual social networks in young Iranian internet-users life.