جستجوی مقالات مرتبط با کلیدواژه "culture" در نشریات گروه "علوم سیاسی"

Although Afghanistan and Iran share a common civilizational structure and have cultural, linguistic, literary, historical and religious similarities and ties, the cultural relations between the two countries have been held hostage in a way in the last few decades under the influence of political developments and foreign interventions. This issue was clearly evident during the twentyyear rule of the republican system (the liberal democracy of Hamid Karzai- Ashraf Ghani), and now, after nearly three years of the second Taliban government, culture, if not to say hostage to politics, is strongly influenced by the Taliban's political strategies. Whether we like it or not, culture and politics follow and are subordinate to each other. In other words, both culture affects politics and politics affects culture. The collapse of the US-dependent political system and the withdrawal of foreign forces from Afghanistan are in themselves the most important platform for the expansion of cultural activities in this country. With the coming to power of the second Taliban government, the question has always been on the minds of Iranian policymakers as to what the Taliban's approach to cultural interactions will be? Given the existence of some restrictions in the Ashraf Ghani government for cultural interactions, it seemed that with the conclusion of the intra-Afghan negotiations and the formation of an interim government, more ground would be created for cultural activities. However, the Taliban leaders' disregard for the formation of an inclusive government and the lack of acceptance of other groups and political movements within the country and the prioritization of security issues have practically caused cultural relations to be at their lowest during the nearly 3 years of Taliban rule.

The Islamic civilization has experienced various ups and downs throughout history. The Islamic Revolution marks a turning point in the revival and reformation of Islamic civilization, which has been one of the fundamental ideals of the revolution. In recent years, the Supreme Leader has referred to it as the "New Islamic Civilization" and has outlined its formation in five stages: the Islamic Revolution, Islamic System, Islamic Government, Islamic Society, and the New Islamic Civilization.The aim of this research is to examine the relationship between the culture and thinking of the Basij (volunteer force) and the software dimension of the New Islamic Civilization. The study is applied-developmental in nature, and its methodology is descriptive-analytical with a mixed approach. Data collection was done through fieldwork and library research, using tools such as note-taking, interviews, and questionnaires. The research sample consisted of 53 experts from these fields, selected purposively, and 17 individuals were interviewed. Qualitative data were analyzed using MAXQDA software, while structural equation modeling for quantitative data was conducted using Smart PLS software.The time frame of the study ranged from 2019 to 2023 for data collection, and the research results are intended to be applied until the sustainability of the research findings. The geographical scope of the research is the Islamic Republic of Iran, and the thematic focus is on the culture and thinking of the Basij and the New Islamic Civilization.The results of the study show that the culture and thinking of the Basij have a significant relationship with the software dimension, with a t-value of 9.267, a path coefficient of 0.571, and a significance level of 0.000. Therefore, with 95% confidence, it can be stated that the culture and thinking of the Basij have a significant positive indirect impact on the software dimension

The inability of classical theories of development, such as "dependency theory" and "modernization theory", cultural development and its impact on development became of special importance. Cultural development faces obstacles. Determinism and ethnocentrism are among the major obstacles that stand against cultural development, the categories that are the subject of this research. Determinism and ethnocentrism were measured as independent variables and cultural development as a dependent variable. The purpose of investigating the effect of these obstacles on cultural development is to emphasize the change of the structure of values ​​in the families of Shiraz city. This research was carried out using a survey method.The sample was 384 citizens living in Shiraz, whose number was calculated using Cochran's formula, and a questionnaire was distributed among the families of the statistical population from cluster sampling. The findings showed that the two variables of ethnocentrism and fatalism have a definite effect on the determination of social values, and there is a significant relationship at the level of 99% and above, and the hypotheses are confirmed. Also, the findings show that the tendency towards ethnocentrism and fatalism have an influence on democracy, globalization and scientism and are an obstacle in the way of cultural development.

Cultural influence serves as one of the tools of soft power in the realm of foreign policy, allowing countries to not only strengthen their cultural impact but also achieve their foreign policy objectives. In this context, the United States has endeavored to utilize this aspect of power for its national interests and goals. Therefore, this article aims to address the question: What have been the strategies of cultural influence in U.S. foreign policy? The findings indicate that the strategies of cultural influence in U.S. foreign policy are part of the country's efforts to achieve its geopolitical and economic objectives on a global scale. Educational programs and projects aimed at developing young leaders in various regions of the world, especially in Africa, Southeast Asia, and the Americas, have been used as tools for cultural influence and the dissemination of American values and interests.

Cultural influence serves as one of the tools of soft power in the realm of foreign policy, allowing countries to not only strengthen their cultural impact but also achieve their foreign policy objectives. In this context, the United States has endeavored to utilize this aspect of power for its national interests and goals. Therefore, this article aims to address the question: What have been the strategies of cultural influence in U.S. foreign policy? The findings indicate that the strategies of cultural influence in U.S. foreign policy are part of the country's efforts to achieve its geopolitical and economic objectives on a global scale. Educational programs and projects aimed at developing young leaders in various regions of the world, especially in Africa, Southeast Asia, and the Americas, have been used as tools for cultural influence and the dissemination of American values and interests.

This research was conducted with the aim of designing a model of resistance culture components among the Basijians (case study: Kohgiluyeh and Boyer Ahmad provinces).The combined research method (qualitative and quantitative) is based on data analysis and confirmatory factor analysis.The participants in this section are scientific and academic experts in cultural management, political science, and cultural executives, and information was collected through interviews with 20 of them, and then analyzed.In the quantitative phase, the statistical population was the cultural institutions of Kohgiluyeh and Boyer Ahmad provinces, the sample size was 358 people based on Cochran's formula, and the research tool was a questionnaire extracted from the qualitative phase.Validation of the model was done using confirmatory factor analysis and the use of Spss 22, Lisrel 8.54 and Excel software.Finally, the findings of the research showed that the components of resistance culture among the Basijists are: core factors (socialization and discourse creation, revolutionary attitude and belief and identity), reinforcing factors (spiritualism and jihadist spirit), background factors (social development and moral orientation, environmental culture) , struggle with domination and participation), obstacles to formation (political factionalism and moral vices) and consequences (sustainable security and globalization) were classified.

What is identity? Concisely, identity tells us who we are and creates a connection between the past, present, and future; and it has a meaningful characteristic. Identity is one of the centric and yet controversial concepts that have occupied the minds of many political and social thinkers and scholars. The aim of this article is to establish a form of dialogue between Shayegan and Taylor about the issue of identity and self-understanding: what points does Shayegan enumerate to Taylor, and what insights does Taylor offer to Shayegan. Based on this, we will seek to answer these fundamental questions in this article: what understanding and perception of identity have Shayegan and Taylor offered? And following this question, what teachings and ideas do these two thinkers offer for understanding the concept of identity?

Since this article pursues the achievement of a correct understanding of identity, we tried to explain the two concepts of identity and bricolage identity in Shayegan and Taylor's thought by presenting a conceptual framework. A deep understanding of these keywords provides the basis for a correct understanding of the ideas and thoughts of these two thinkers.

Shayegan and Taylor, have made great efforts in their works to answer the question of what identity is. One has discussed the issue of identity in the traditional and Eastern world, while the other has explored the modern world and the formation of modern identity. These teachings can be formulated in the form of five components: the first component is understanding identity in the form of a story and narrative; Both thinkers try to connect the past, present and future in the form of a perception, narrative, or story of the “Self” (individual or collective). The second component is understanding the identity in an in-between state. This position shows the person in a situation where he is caught in the middle of two patterns of understanding the world or two ways of life. The third component is the understanding of identity in communication and dialogue with others; and following that, the transformability of identity. The fourth component is to propose the concept of complex identity or hybrid identity. The fifth component is their emphasis on the role and importance of moral foundation, great values, and basic teachings of traditions and religions in shaping and constructing identity, and our understanding of ourselves.

The reason for the significance and focus on the issue of identity lies in the fact that: in order to understand many of the social and political events and transformations in the contemporary societies, we need to behold these changes from the perspective of identity. Although numerous works and articles have been written about identity and self-understanding, addressing various aspects of this issue, identity is fluid and ever-changing, necessitating continuous reflection and contemplation. Shayegan and Taylor, as two prominent contemporary identity researchers, have provided profound knowledge and a comprehensive form of understanding identity and self-understanding in their works, which carries important clues and teachings for comprehending the issue of identity.

The present study seeks to analyze the policy making of Basij jihadi camps based on a process model that, with a qualitative approach and an inductive approach, using the analysis of relevant documents and also existing interviews (24 people) from national, provincial officials and activists of jihadi camps, the process of the said camps in 5 steps (identification of problems and dilemmas, determination of goals, formulation and formulation of policy solutions, implementation and obtaining feedbacks, evaluation of the implemented policy) were analyzed, and finally, the analysis of policy making for the realization of upstream documents has been analyzed. The findings of the research from the interviews in the stage of implementation and receiving feedback included three main categories including managerial, organizational and environmental factors. In the field of organizational factors, the categories of "lack of educational program", "weak continuity of goals", "incomplete identification of the region" and in the field of environmental factors, the categories of "exaggeration of deprivations", "damage to native culture" are among the challenges of the implementation field. It is camps. The results of this research also show that the quality of implementing the policy of jihadi camps requires the attention of the officials and preventing the application of taste and politicking in the more favorable implementation of these camps.

The diaspora is defined as a transnational community that has involuntarily migrated from its homeland and settled in another land. As a consequence, diaspora communities carry their cultural and identity markers as defining characteristics in their new host countries. Conversely, states use cultural and identity components as subjective and objective elements to advance their cultural diplomacy strategies and promote intercultural dialogue in the international arena. Therefore, the central research question of this applied study is: how can diaspora communities play a role in cultural diplomacy? This research employs a descriptive-analytical approach with a comparative perspective to examine the constituent elements of diaspora and cultural diplomacy. The study utilizes library and online resources, along with the conceptual framework of track II diplomacy, to analyze the subject matter. The findings of the study suggest that culture and identity function as common structural components that connect diaspora and cultural diplomacy.

The study of Iranian temperament has been a wide-ranging subject that is in a sense under cultural studies that emphasize the relationship between political culture and development. In this article, the main question is what are the characteristics and weaknesses of this approach to Iranian temperament? The main question was the hypothesis that all these studies are based on Berkeley and are ethically ignored and generally consider the consequences of moods in terms of their impact on the category of development. They are neither provable nor, if they are true, specific to Iran, and the attributes attributed to Iranians are the product of relations that will have the same consequences wherever they prevail, and are a general phenomenon in any society within which relations exist. Are caught.specific to Iran, and the attributes attributed to Iranians are the product of relations that will have the same consequences wherever they prevail, and are a general phenomenon in any society within which relations exist. Are caught.

This research was conducted to investigate the relationship between tradition and modernity in Ali Shariati's thought. Ali Shariati was one of the thinkers who was aware of both the system of tradition and the potential of modernity. He lived in a time when the Iranian society was involved in many issues and problems. Therefore, Shariati tried to pathologize it on the one hand by understanding tradition, and on the other hand, by understanding modernity, extract its conceptual and theoretical capacities. It seems that Shariati was not looking for polarization between tradition and modernity, but he was trying to understand their capacities before anything else. Ali Shariati, as a member of the Islamic thought stream, sought to reconstruct religion in a modern state. Her call to recognize the identity, return to oneself and revolutionary self-improvement, was an approach resulting from the conscious recognition that she had towards the internal problems of the Iranian society and especially its young generation. At the height of the tyranny of the Shah's regime and the dominance of Marxism theory, Shariati believed that the school of Islam is the only liberating element for Muslims and that Islam and the Qur'an should be cleansed of historical superstitions and distortions by reinterpreting them and relying on the religious conscience of the people in order to face the dictatorship. His narration of the modern and traditional pillars of civil society and his cultural critique of these pillars are placed in the realm of religious intellectuals. Shariati's view does not require the negation of tradition and religion and the replacement of modern ideas or vice versa; Rather, he was a critic of both, through the use of symbolic sources of tradition and liberating elements of modernity.

The methodology of this research was based on an interpretive approach. This interpretive approach has tried to go beyond the dualization of tradition and modernity in terms of the theoretical framework and re-examine this relationship according to the considerations of sociologists of Reflexive modernization.

Shariati gave answers to the questions of his time. These answers were the solutions for the revival of Islam in the modern world, criticizing the West and making critical use of it, as well as creating a fundamental transformation in the history of Islamic nations to overcome backwardness and colonialism.  According to Shariati, one of the factors of alienation in our era is cultural colonialism. An opinion that is reminiscent of the culture industry of the Frankfurt School. Colonialism appears in political, economic and cultural forms. Shariati was well aware that the contemporary history was not without movements and revolutions, and merely inciting the movement is not enough, so there should be a pathology of the past movements as well. Therefore, with his summary of the contemporary history of Iran and the history of the world, he came to the conclusion that one of the reasons for the failure of movements and revolutions in Iran, from the constitutional revolution onwards, is the lack of a liberating ideology that fits the history, culture and religion of this society. So, he tried to recreate such an ideology. This liberating ideology, like the critical theory of the Frankfurt School, should have criticized the totality of the existing social structure.
The final

Shariati, like most intellectuals after the constitutional revolution, stood in the gap between tradition and modernity. He knew very well that according to the used historical interpretations, the reserves of tradition, although they have good capacities, but like any everyday phenomenon, they have lost their revolutionary power, so they need to be defamiliarized so that they can be mobilized for the contemporary situation. On the other hand, Shariati was not a passive modern thinker who unquestioningly accepted the totality of imported and borrowed modernity. Rather, he had a critical and re-thinking reflection on modernity and accepted a re-thought form of it. While looking deeply into his historical features, Shariati is aware of both the weight of tradition and the effects of modernity. Therefore, he never wants tradition to prevail over modernity, or modernity to throw tradition aside. He tries to open a third way by criticizing both modernity and tradition. His method, with a rethinking approach, was refining and extracting cultural resources.

Cultures, like other social phenomena, have life, in the passage of time due to communication with each other and the ease of absorption or removal of each other's elements, or they grow and develop and become new elements. Cultures are fixed things and They are not without change and even though they maintain their principles and foundations, the result of this connection is establishing a mutual relationship between media and culture. The purpose of this research is to investigate the interaction of media and cultural rights in the context of international human rights. The method of this research is descriptive-analytical, and the method of collecting information is documents and library, which was done by referring to documents and examining the theoretical foundations related to the concepts related to the research. The results showed that the trends that have been experienced in the international human rights system in the field of cultural rights indicate that although no legal document is specifically dedicated to culture and all its aspects, but in a wide range of examples All or some of its aspects have been mentioned in international documents, including treaties or declarations and reports and world summits.

Iran is a country with diverse ethnic, linguistic, religious, biological, and geographical backgrounds. The status of ethnic groups within a country, particularly in smaller divisions like provinces, can influence the awareness and actions of individuals belonging to those ethnic groups regarding the government or sovereignty. In a province like Golestan, known for its diverse ethnic makeup, special attention should be given to cultural policies. The primary objective of this research is to analyze how the cultural policies of the Islamic Republic of Iran affect the convergence or divergence of the Turkmen people in Golestan province. This research, in terms of purpose, application, and methodology, is a survey-based study using a questionnaire as the measurement tool. The statistical population consists of men and women aged 18 to 65 from the Turkmen tribe in Golestan province, with a sample size of 384 individuals determined using Cochran's formula. The results of the research indicate that the ethnic policies of the Republic of Iran have significantly influenced the cultural unity of the Turkmen people in Golestan province. This suggests that as government policies align more with tradition and culture, the convergence variable strengthens. Therefore, this research emphasizes the importance of policymakers considering ethnic groups when formulating cultural policies to promote greater convergence

Cultural rights, as the second generation of human rights, have always been an important subject in domestic legal systems and international law, to the extent that they have been highlighted and given attention in domestic laws and international documents. The extensive and diverse nature of cultural rights has prompted governments to regulate necessary laws and regulations based on the cultural identity of their society and to assist in its preservation and promotion. Despite the existing challenges, the Islamic Republic of Iran has always endeavored to enhance cultural rights. In this research, The promotion of cultural rights within the Islamic Republic of Iran using the descriptive- analytical method is examined. The findings of this study indicate that substantial efforts have been made in Iran to promote cultural rights, and the accomplishments resulting from these efforts have contributed to the advancement of cultural rights in the fields of education, attention to the country's religious culture, and the realization of the slogans of the Islamic Revolution and more.

International relation's arena is extremely effected of cultural and identity ingredients. So gain an aspect and international prestige, penetrate in public opinion and access to soft power are the important and at the same time unspecified goals is the diplomacy of countries. China's emerging power is trying to export its cultural industries and penetrate as deeply as possible in the MiddleEast in order to strengthen its soft power.The importance of this Chinese strategy can be seen in the cooperation document with Iran.At the same time, the identity and cultural opportunities contained in this agreement have the potential to expand Iran's soft power in the international system.Therefore, the purpose of this study is with descriptive-explanatory method and using library texts and available data to answer the main question, how does China's cultural exports to the Middle East and the cultural opportunities of the Iran-China Cooperation Agreement highlight the role of soft power in international relations?This hypothesis is raised in response to this question: China's investment in the distribution of identity products in the Middle East and the cultural opportunities resulting from the 25-year cooperation agreement for Iran, express the need for governments to pay attention to the concept of soft power.

Artificial intelligence is rapidly changing the world of politics and its concepts. One of these concepts is soft power. The main question of the article is, what effect has AI had on the soft power of states and their resources? The hypothesis of the research is that AI has increased the possibility of using soft power resources and has also made soft power tools more efficient and widespread. The gathered data by using the library method was evaluated with an analytical-explanatory method. The findings showed that AI, in addition to influencing the three sources of culture, political values and foreign policy, which is emphasized by Joseph Nye, has led to the improvement of the external image of states. Also, this technology has helped the states to change the attitudes and preferences of the people of other countries by using new methods and tools more easily. In addition, AI has provided the opportunities for states to create different types of textual, visual and audio contents in the shortest possible time, in different languages, with the highest quality.

During many centuries humans realized the importance of co-existence and friendly interaction with their fellows for their survival against the surrounding dangers. It has long been believed that for peace and development, human societies must move towards integration and unity. In the last century, the first human attempts to create a regional union in Europe worked. The European Union was formed from the European Coal and Steel Organization. EU member states followed two important principles; one is peace and the other is a common identity with European roots. Although this union was economic in nature in the first step, but over the time, it was able to achieve its important goals and make Europe flourish in all areas. What the European Union has brought to the green continent is integration and common identity. After the successful experience of the European Union, other regions of the world were also encouraged to form regional organizations and unions. Since the formation of the European Union, regional organizations and associations have emerged one after another on every continent. ASEAN and SAARK in Asia, OAU and ECOWAS in Africa and MERCOSUR in South America were among the most important ones. Meanwhile, the Regional Cooperation for Development (RCD) was formed in the Middle East, which was dissolved in 1980 due to the revolution in Iran. In 1985, the Economic Cooperation Organization (ECO) was established at the initiative of Iran with the cooperation of Pakistan and Turkey (the same RCD members).

Research question: 

“Why has the Economic Cooperation Organization (ECO) not yet become a successful union after four decades of activity?”

Research hypothesis: 

To become Union, ECO needs to creat a common identity by analysing its roots, connections and cultural contexts.

Methodology and theoretical framwork: 

To examine this hypothesis “Constructivism theory” has been chosen as the theoretical framework of the research. It will be a clear guide during the research. The method of this research is qualitative with a descriptive-analytical approach and based on a case study. The method of data collection is library and internet sources.

About four decades have passed since the establishment of the Economic Cooperation Organization. During this time, this organization has gone through many changes. ECO started working with the initiative of Iran in 1985 with the aim of becoming an efficient economic organization in the Middle East. A goal that became more unattainable over time. When seven Central Asian countries joined ECO in 1991, many observers expected it to become a successful union. The addition of the newly independent countries of Central Asia made this organization able to take steps toward realizing its long-standing goals, but now, after three decades, ECO is still not where it should be. The geographical area where ECO was established is a reminder of the thousands of years of co-existence of the people of this region far from today's political borders. With the formation and expansion of ECO, suddenly after the passage of several centuries, there were many hopes to return to the glorious days of the brilliant civilizations of this land. ECO is the epitome of the powerful "Heartland" empires throughout history. The legacy of centuries of co-existence for ECO; It is a rich culture by which it can help its member states to faciliate integration.

The question of this research becomes important because by reviewing the experience of the formation of the European Union, we see that this organization, like ECO, it was initially a regional economic organization with the membership of several countries, which gradually became a strong organization and a powerful union. The European Union started the process of redefining a common regional identity. A “common culture” is what brings countries together in a regional organization. In order to find the answer to its question, this research has briefly investigated the background of the formation of ECO. By reviewing the history of the formation of ECO, it is clear that the identity of ECO has always been changing. According to integration theory of constructionism, identity is not a permanent subject and changes according to the conditions throughout history. The establishment of ECO Cultural Institute has been an important step in the direction of cultural convergence in this organization. However, one of the reasons why this organization could not achieve consensus, success and unbreakable bond and appear in the form of a union is the lack of real attention to its cultural points.Undoubtedly, what causes the integration and unification of a group and the formation of a union will be addressing the issue of culture and its recognition. Culture is a “common heritage” of a region and a union. By exploring the common heritage of ECO member countries, one can take a step towards defining a common identity for this organization. Topics such as history, Nowruz, language, art, religion and the Silk Road are the six main legacies of ECO's identity. Each of these great legacies is an important artery in the direction of the formation of dynamic identity and meaning for the ECO organozation.

Soft power is a tool utilized by different actors in the evolving international system based on their capabilities. In this transformed international system, soft power becomes a vital element in increasing influence over international outcomes, as it makes it more difficult to coerce countries and non-state actors through traditional hard power tools that mean threats and force.The People's Republic of China is one of the influential actors in the realm of international relations. Its large economy, ranking second in the world, has enabled the country to utilize its economic power as a tool to advance its goals. According to most experts in the field of economics and international relations, China is projected to surpass the United States as the world's leading economy by 2030 and establish itself as a dominant economic power on the international stage, although Joseph Nye disputes this notion in his book "The Intelligent Power."Over the past few decades, China's foreign policy has pursued different dimensions and forms of power in the international arena, in line with its domestic environment and international circumstances. China's bitter historical experience in dealing with Western powers and enduring the era of humiliation, as well as the ideological components stemming from the Communist revolution, shaped its foreign policy during Mao's era with a strong hardware-oriented approach to power and a focus on win-lose dynamics. With the emergence of Deng Xiaoping, China's foreign policy outlook shifted towards a process of power acquisition and security enhancement. Since the 1990s, significant changes have occurred in China's domestic and international conditions, as the emphasis solely on one dimension of power made the country vulnerable to long-term interests. It was in the mid-1990s that soft power gained a special position in China's foreign policy. Jiang Zemin believed that due to various internal and international reasons, China had to incorporate new dimensions of power, including soft power, into its agenda to change its position and ensure security.Among the influential regions targeted by China, which shares over 1,800 kilometers of border with it, is Central Asia. This geographical proximity has fostered economic, political, and even cultural links between China and the countries of this region. The historical Silk Road, which originated in China and extended through Central Asia and Iran towards Europe, has strengthened these connections. In this regard, Chinese elites also strive to showcase their soft power on the global stage and in the direction of defeating enemies by utilizing the country's traditional culture, values, and teachings, combined with modern culture.The main objective of this research is to highlight China's development-oriented policies in the Central Asian region. The significance of this research lies in the fact that Central Asia is considered part of Iran's cultural sphere, and Iranian culture and art have a significant presence in this region. This research adopts a descriptive-analytical approach to answer the question of how the Chinese government employs soft power as a tool for its development ambitions in Central Asia. The article argues that by utilizing its soft power tools in cultural, political, and economic dimensions, the Chinese government influences the countries of the Central Asian region. However, it also faces challenges that hurt its soft power. This research examines the soft power of China, its capacities, tools, and challenges by addressing the concept of soft power and the Chinese government's utilization of it in Central Asia.Based on this, the research is structured into three main sections. The first section provides an overview and theoretical framework of the research. The second section explores China's soft power in Central Asia, including the existing tools and capacities of the Chinese government in this domain. The third section discusses the challenges faced by the Chinese government in leveraging its soft power.Considering that the main question of the research was how the Chinese government uses soft power as a tool for its expansionist ambitions in Central Asia, it is argued in this research that the Chinese government influences the countries of Central Asia through its soft power tools in cultural, political, and economic dimensions. However, it faces challenges such as the presence of regional and extra-regional powers (such as the United States, Russia, and India), Islamic fundamentalism, and cultural unattractiveness, which hurt its soft power. It can be concluded that China has been able to introduce itself as an influential variable in this region through its economic relations with Central Asian countries, both through the Shanghai Cooperation Organization and other frameworks. China has attempted to exert its influence on the development and progress of these countries by tying their economies to their own, creating consumer and transit markets, and utilizing the energy resources available in these countries. The Chinese government has placed economic tools as the foundation of its global and regional movements, particularly in Central Asia. In the cultural sphere, despite scholarships for students and the promotion of the Chinese language and Confucian culture, different perspectives, especially in neighboring countries, indicate that Russia and the United States have a relatively more desirable position in terms of China's soft power and influence. In the political sphere, there is authoritarianism in Central Asian countries, similar to China, but civil society and the general public in Central Asia do not find China's soft power politically appealing and prefer the liberal democracy model of the United States. Despite China's efforts to achieve its goals through initiatives such as the Shanghai Cooperation Organization and the Belt and Road Initiative, it faces challenges that have affected these initiatives. Russia considers Central Asia its domain and China's presence and influence in this region pass through Russia's channel. The United States identifies China as the biggest threat to its national security and seeks to have an influential presence in the region as an international player. Islamic fundamentalism (terrorism) is another challenge for China. The presence of Chinese semi-military forces in Syria in the form of the East Turkestan Islamic Movement and their return to Central Asia and China, creating security crises, makes Central Asian countries a potential center of terrorism in the future. Overall, it can be stated that despite all the progress China has made in this region, the existence of these challenges has affected China's soft power.

Understanding the political attitude of university professors is one of the most important issues for political and social planners and even thinkers who are concerned about reforming the country. The present article, inspired by the political typology of Almond and Verba on political culture, examines the political culture of professors at public universities in Mazandaran province. The main research question is; What is the type and amount of participation of professors of Mazandaran public universities? For this purpose, the survey method and selection of the desired samples have been used in accordance with scientific methods, the results of which can be generalized to all professors of public universities in the province. According to the research findings, which were extracted from 310 samples, the perceptual dimension of professors' political culture is more powerful than the emotional and judgmental dimension. From another perspective, the findings show that participatory culture is more widespread than subordinate and limited culture, and professors want active rather than passive participation in political issues. It therefore demands that political and social planners provide the platform for the realization of free-thinking seats.

The exaltation of any society is possible in the light of social cohesion and the general participation of the members of that society. The purpose of social solidarity is the common commitment of individuals and smaller identity groups to that big "we" that gives people a collective identity in this way both in the subjective dimension and in the objective dimension and at the group levels. and institutions are established. One of the highest levels of solidarity is transnational solidarity, in which people and groups with different nationalities and citizenships find a sense of belonging and common commitment around a single axis. Sociologists also create social solidarity and public participation. They consider society to be caused by factors such as common feelings and balance and harmony between beliefs and values. These factors appear at any level - from local to international - of society, they can cause convergence and harmony among its members and bring social order to them. It is on this basis that different cultural perspectives based on order appear in the world at any time and place.One of the gatherings in which the solidarity and unity among the activists has found an external appearance is the Arbaeen walking ceremony. Despite the presence of different identities together, the activism of the participants in the Arbaeen march is based on shared efforts and strength, which has become the main basis for the creation of an atmosphere of solidarity in the Arbaeen community. The current research seeks to analyze the Arbaeen walking ceremony from the perspective of social solidarity in the context of Shia culture.In the structure of culture, cultural diversity including nationalism and religious differences do not cause political conflict and war. Still, this cultural diversity is turned into an opportunity, and with the strategy of "unity while diversity", while respecting the cultural diversity of countries and curbing the negative aspects of religiosity and nationalism, the advantages of convergence are used to prevent war and violence. Cultural convergence in an identity society is created by several factors. Among these factors is that cultural diversity does not cause political conflict, but rather it is used as a tool for intercultural dialogue, and people, while having distinct micro-identities, consider a common identity as their priority.Analyzes of social solidarity are mostly from a functionalist and instrumentalist point of view, while the internalization of solidarity requires the internalization of common norms and values and one of the elements capable of this is the element of religion and religious identity. This component has played a central role in the Arbaeen walking phenomenon to achieve convergence and order. The phenomenon of Arbaeen walking as a social and popular movement has been an important factor in the formation of convergence and solidarity of Shiites and the consistency of Shiite cultural geography in recent years. In this great event, Shiites from different countries of the world walk the route of Najaf to Karbala on the occasion of Arbaeen the third Shiite Imam. This coherent community in line with the conventional international standards has two distinct features; Its first feature is that it is the largest human gathering in the past and present on earth; So that in this community, a population of over twenty million people are present, which is unique in the history of the world. Another feature of this great gathering is its repetition every year. According to statistics, the number of pilgrims has increased every year, and this shows the continuation of this movement among Shiites.In the phenomenon of the Arbaeen procession, the common religious identity that is the characteristic and commonality of Shiites regardless of ethnicity, nationality, language, and race has created the potential for cultural convergence among them. Convergence, based on which there is the possibility of more and more intercultural interactions. By promoting cross-cultural relations, this Shiite society can take steps towards cultural convergence and strengthen and expand the common Shiite identity. In this case, the Shiite society, while respecting the micro-identities, has used cultural tools to promote the Shiite identity, and the activists of this society can see themselves ready to play a role in a larger space where the necessary facilities are available for them. Therefore, by focusing on why and how the Arbaeen procession affects Shiite culture, the need to pay attention to the category of solidarity and civilizational order in regional dimensions is investigated.  Since the cultural geography of Shia is based on Shia convergence, the main question is whether the basic stem of this social solidarity created in Arbaeen has been effective in the formation of Shia culture. In response to this question, the hypothesis is that the solidarity created in the Arbaini society, because it is at a transnational level with the components of inclusiveness of solidarity, social welfare, economic welfare, security welfare, religion, and based on a civilizational vision in the form of denationalization. It has been shown that it is one of the effective factors in the consistency of Shia culture.In methodology, the statistical population and research indicators will be studied using quantitative methods. This article is practical in terms of purpose, descriptive-analytical in terms of method, and field survey type in terms of data collection. To examine the mentioned hypothesis, after examining the concept of social solidarity, this concept was examined in the topic of transnational solidarity and in six separate components to get out of the abstract state, and in the findings section, in each section to prove the hypothesis of the article, The questions raised from the statistical sample, that is, the participants in the Arbaeen march, are analyzed along with statistical analysis using SPSS.Based on the findings of the research, the Arbaeen community, in addition to emphasizing increasing the level of intra-religious solidarity and the possibility of spreading the Arbaeen convergence model in all Shiite identity groups in the future, the possibility of enjoying a peaceful life between their identity community and other religions and They consider religions to be possible and have emphasized the influence of behaviors based on shared efforts in the Arbaeen procession phenomenon on the social well-being of Shiites. This community believes that the solidarity created in Arbaeen has a positive impact on people's well-being - through the model of economic participation of the type of self-sacrifice - the security of the Shiite world and the disappearance of national borders and the emergence of identity borders through the increase of internal solidarity. will leave religious in general, the analysis of the data shows that the increase in social solidarity in the cultural sector of social forces in the future seems probable, that if this unity is combined with regional order and the strengthening of civilizational factors, it will lead to the sustainability of the cultural geography of the group. It will be social.