نشریه دین و ارتباطات
سال بیست و یکم شماره 2 (پاییز و زمستان 1393)

The article is to respond to the question about the desirable cultural policy making in regard to mosque in the I.R. of Iran from the viewpoint of experts. The task is to utilize expert's and official's experience to determine the status and role of the government vis-à-vis mosque in the country. To this end, by using content analysis method and after 34 semi-structured interviews with the experts at three levels of descriptive, analytical and integrative coding, the characteristics of the required policy making have been obtained. The results indicate extracted themes from the expert's views as follows: "theoretical view of government's interference in mosque", "approaches to the government's interference in mosque ", and "government and cultural organizations related to mosque". As for the first view, the research suggests that policy making should be done under a single organization, institution or council called mosque and this under the supervision of the Supreme Leader, thus determining various roles and duties of related cultural centers. Besides, the administration of mosques should be decentralized and carried out by people's complete participation. As for the second above-mentioned view the results indicate that the government must consider a combination of supporting, supervisory, occasional and guaranteeing approaches and act according to each of the approaches.

Contrary to common perception of supplication as a purely personal phenomenon, one should say that in fact it is a means of realizing the most profound and complicated forms of communication. This article tries to review some holy verses of the Quran and the Infallible narratives and traditions for the sake of looking once again at mystical and philosophical aspects of supplication and their comparison with communication studies, and examining its complicated communicative dimensions within different communicative levels with an emphasis on the prayer book of Sahifa Sajadia. The results show that the most important communicative level of supplication is of extra personal type and its most central form is of intrapersonal type, so that all its functions in interpersonal, group and social spheres are under its impact or mediated by it. The most important function of supplication at intrapersonal level is "forming, boosting and orientating it to achieve a spiritual feeling and experience", and at interpersonal level, is to "boost norms and related values." At the social level of communication, supplication plays a role in "transmitting political, social and religious messages to large audiences." Extra personal communication that exists in supplication has by itself four levels which are connected to the ideological and devotional levels of the supplicant. The issue of verbal communication in supplication is taken into account at least at two levels. 1- What is requested from God, which signifies the type of religiosity approach 2- Aesthetic issues included in supplication language. Non-verbal communication in supplication becomes manifest in at least three domains, i.e. time, place and physical postures. Supplication in intercultural communication is shared among religions and transfers cultures and rituals. It can at the same time speed up communication among Ummah based on Arabic language and reinforce norms and related values. Political communication also shows itself in supplication at three levels of insight, inclination and political behavior.

1393 was named as the year of "Economy and Culture with National Commitment and Jahadi Management" which certainly indicates the existence of great problems in this field. Thus for accomplishing the above- mentioned strategy and supporting this clever slogan the present study was undertaken.

Higher education centers are the meeting place for thinkers and elites who can play a significant role in accomplishing their cultural mission which consists of preserving, transferring, correcting, recreating and cultural engineering of their society based on Iranian Islamic identity. Farhangiyan university is one of the most influential educational centers which has a prominent role in this field. Therefore, a need analysis and explanation of cultural, educational and social needs of the faculty members of this university can be a big step forward for achieving the mission, and it is in fact the aim of the present research.

The present work is an applied study which used a descriptive analysis survey method. Both qualitative and quantitative techniques were applied in conducting the present study. Sample population of qualitative part consists of 19 thinkers in the field of education, selected by purposeful sampling. Sample population of quantitative section was 181(150 of them randomly selected) university professors or faculty members at Farhangiyan University in six provinces. Research data were gathered by semi-structured interview as well as researcher-designed questionnaires.

Based on the obtained results in qualitative part of the study, the most significant educational needs of faculty members of Farhangiyan university are:1)Religious needs with emphasis on Islamic training 2)Ethical, cultural and social needs consisting of four areas, namely cultural, social, ethical, political. Quantitative results indicated that the training need level of faculty members of Farhangiyan university is above intermediate level. The most important need of faculty members of Farhangiyan university in the cultural field is "being aware of the role of the university professors in preserving, transferring, correcting and recreating culture".

Male and female actor's makeup is among novel jurisprudential debates in the Islamic community. According to a well-known jurisprudential edict, any type of adornment, especially the facial one, on the part of females in front of those men with whom they are not bound by matrimony or close kinship, is forbidden since it is against modesty and can incite sexual attractiveness. This implies that actresse's makeup can be an instance of religiously forbidden act if it conforms to the previously-mentioned jurisprudential edict. However, if makeup is done merely as a temporary facial change necessitated by the role played, it could only be acceptable if it avoids being sexually inciting.

This research was done to learn about the relation between the social identities of young people in the 4th municipal district of Tehran and their exposure to virtual social networks. The research was of survey type with questionnaires and multi-stage cluster sampling. The target group was the youth aged between 19 and 36 years old living in Tehran's 4th district. In order to do a validity test, the questionnaire was distributed among 60 respondents and the Cronbach's Alpha coefficient was obtained as 0.822. Considering the recalculation of this test after collecting the questionnaires, the validity of the collection instrument was confirmed. In addition, regression test and partial correlation were used to investigate the hypotheses of research. This research was carried out based on a theoretical framework set by the network society perspective of Manuel Castells and the identity theory. To calculate the social identity, the sum of the scores of the criteria (or indicators) including family identity, individual identity and group identity were used. Finally, based on regression calculation and Anthony Giddens’s theory which refers to reflectivity of identity, a relationship between the amount of virtual social networks use and social identities of respondents has not been found. According to Manuel Castells’s view that says culture and beliefs systems may be influenced through network connections, one of the most important findings in this research has been the inverse relationship between the amount of use of virtual social networks and religious-Islamic identity of users. In addition, a positive correlation and Consistency between the religious identity of respondents and their social identity has been observed.

The new world circumstances have given a new orientation to media roles. These have resulted in new ways of portraying religion and religiosity in the media، ultimately leading to the emergence of a religious representation with media characteristics. This phenomenon، which is usually referred to as the mediatization of religion، is a complex، gradual، non-arbitrary، unpredictable، and incalculable process. Concerning the mediatization characteristics، this process has given rise to considerable impact on one''s understanding of religion، which can in turn produce a new image of that. The article، therefore، tries to enumerate these influences and their impact on type of religiosity offered by the media. Though in a final analysis it seems Islam stands out among others and keeps its own status.