نشریه دین و ارتباطات
سال بیست و هفتم شماره 1 (بهار و تابستان 1399)

With the advent and ubiquity of modern media, the problem of fake news has become increasingly important. Younger people, especially students, are more vulnerable to cyberspace. The purpose of this study is analyzing the type and amount of news consumption and media literacy of high school students as well as their parents' caring behavior. The statistical population was high school students of Tehran from which 466 students were selected by cluster sampling method. The data were collected using a questionnaire based on Craft, Ashley and Maksl Research and James Potter's Cognitive Media Literacy Model. The results have shown that the students' media literacy is moderate. There is a relationship between the diversity and amount of news consumption, educational area and parents' occupations with students' media literacy. But no significant relationship between gender and media literacy has been detected. It has been found that 38% of parents do not do anything for protecting their children against the media, while the rest content themselves with mere talk about it. Finally, 57% of students said that their high school Thought and Media Literacy course was not helpful.

Massive Arbaeen March has become a universal symbol of political, social, and cultural power of Muslims. Using an interpretive methodology and qualitative research approach based on ethnographic strategy as well as the direct observation of the ethnographer, this study describes and analyzes pilgrims’ cultural behaviors in this massive march and presents some strategies to strengthen and develop the Arba’een Husseini (PBUH) Pilgrimage culture. The ethnography of the present study is conducted in four time stages: pilgrims' preparation for the journey, road trip to Chazabeh border, pilgrims’ walk from Najaf to Karbala, and ethnography of returning from the journey. The two-fold purpose of this study i.e. “analysis and description of Arba’een Husseini (PBUH) culture” and “decision-making strategies to promote Arba’een Husseini (PBUH)” culture are offered, analyzed, and interpreted within the four above-mentioned sections. The results of this study substantiated that Arba’een Husseini (PBUH) has created a convergence among cultures and lead to strengthening and expanding the great universal culture of the Muslims and Shiites regardless of ethnicity, race, age, and other cultural differences. Therefore, the effort to develop and deepen such culture by domestic institutions and organizations in cooperation with Iraqi organizations is quintessential. According to the conducted studies, the police, Ministry of Roads and Urban Development, and cultural organizations, namely IRIB, Islamic Propagation Center of Howzah, Islamic Propagation Organization, and Hajj and Pilgrimage Organization of Iran, together with municipalities, Ministry of Medical Treatment and Education, universities, Endowment and Charity Organization and other institutions of the Islamic Revolution can play important roles in the development and promotion of this culture based on the proposed ethnographic strategies.

Cyberspace events are of the highest importance in social and behavioral sciences because the boundaries of the theory of economics and social sciences change the source of humanity's changing values ​​of nations and the division of human labor. For a long time- more than three hundred years- inspired by Adam Smith, "employment" as the source of wealth and national power, on the one hand, and as a unique tool for the distribution of wealth, on the other, was at the center of all economic and social analyses. But today, the regulation and distribution of employment is not the center of economic measures and policies, and this role has been shifted to the distribution of education and creativity, and consequently, the national supply of power and the distribution of wealth and prosperity and relief. Our principle in analyzing the sociology of issues arising from the advent of cyberspace is the recognition of the presence of machines in the social life; and in response to the six main questions of the issue, which was inspired by John Stern, it has been reflected in thirty-three aspects. The article is concluded with the necessary theoretical shifts around the future without employment. The future without employment, relation of declining employment with technology, reflections on the maturity of automation, the future of limited employment, education of future creative generation, disability of the elderly, and transformation of service sector are the most important topics of essential theoretical transformations.

Communication ethics which is shared by both philosophical and applied ethics is going to answer two initial questions; one about the central goodness which we consider in every communication, and second about the method of communicating. This essay has examined these two basic ethical questions in Imam Musa Sadr's method of communication as extracted from the twelve-volume book " Step-by-Step  with of Imam Musa Sadr", using content analysis . From among his methods of communicating, namely mixing with masses, holding a sit-in, holding a weapon, maintaining silence, favoring cultural balance, we can refer to his prominent one which was engaging in dialogs. This latter can in its turn be divided into two parts: religious and national. The function of this was to execute proximity among different sects. The religious side includes anthropological, ontological and Islamological dimensions; the national side deals with social, political and economic ones.Finally, the article specifies boosters and hindrances in the way of proximity as clarified by Sadr's communication patterns.

Creativity in its general sense is the condition for cultural dynamism and the development of civilization. One of the strengths of contemporary Western civilization is the attraction and employment of elites. Cultural creativity can lead to symbolic production that is especially manifest in works of art. The purpose of this article is to explain the path of cultural creativity in the Safavid historical period. Actually, in terms of historical and artistic works, the Safavid period stands unique in Iranian history, which is a proof of the development of cultural creativity at that time. This article examines the role of government in promoting cultural creativity with a policy approach. The main question is "what policies led to the growth and development of cultural creativity in the Safavid period?" To answer this question, the pre-Safavid cultural context underlying subsequent policies has been examined. Also, based on historical propositions, an attempt has been made to extract and categorize the cultural and public policies of the Safavid government that have directly and indirectly affected cultural creativity. The results of this research, which was conducted by the library method, have identified a set of policies and actions of the Safavid government that have been effective in promoting cultural creativity. Cultural policies are categorized into four categories: identity, religion, development, and advocacy. Also, the policy of cultural interaction and exposure to cultural diversity has been identified as an effective one in the field of production and consumption of cultural products and the growth of creativity. The combination of these cultural and other public policies in the Safavid period, which led to the improvement of economic conditions and the formation of new social classes, was the cause of the growth and development of cultural creativity.

  According to theoretical and empirical research, religion is one of the determinants of electoral behavior. In Iran, religion has always been considered as an influential institution in the field of social life. In regard to the importance of this institution and the religious political system in Iran, dominant foreign texts' lack of clarification of affairs by religion, their theoretical distortions related to religion in society (secularism) and empirical disorders about the influence of religiosity in the election and lack of specific studies about religiosity and voter turnout, this study seeks to clarify the relationship, especially in the Iranian presidential elections during 2001-2017. A cross- sectional and within-the-country comparative method, secondary document data and previous surveys have been employed to discuss the issue. The findings show that the relationship between religiosity and voter turnout is different in terms of the province ethnicity and its nearness to the borders. The extent of participation in Friday and Congregational Prayer as a collective dimension of religiosity has a greater impact in proportion to individual dimensions. Also, the personal dimension of religiosity has a reverse effect on voter turnout. This study shows that the theories of cultural wars and dominant ideology have much more potential to explain such relationships.

Imam Sadiq,(PBUH) the founder of Ja'fari School, is the main pillar of Shi'a from intellectual and ideological points of view. A large corpus of Ahlul-Bayt's traditions and instructions were disseminated by him. Imam Sadiq's (article has adopted a descriptive- analytical method and PBUH) period was a very important one since various sects emerged at that time, and Imam undertook the crucial task of preserving Shi'a by defying those deviations. Among those was the Zaidi sect which had more or less expanded in those days. Analyzing Imam's approach to that expanding sect is, therefore, of high importance. This an interdisciplinary approach with the aim of defining Imam Sadiq (PBUH) communication style when confronting the Zaidis.  A close look at Imam's conduct shows a number of treatments towards Zaidis that included attracting and repelling, defensive and offensive measures. Despite his righteousness and his dismissal of those deviated groups, he shunned any type of unethical behavior and utilized the very nature of the discourses as the promoter of Shiite. Furthermore, we learn from Imam that it was sometimes necessary do take a protective and offensive stance next to mild treatment to reject those who are not willing to submit to the truth.

The press and media publication rights and freedom are part of individual and public rights and freedom, a structural and fundamental element. For the first time in the history of this land, Mashrutiat Constitution recognized the rights of the press. The Constitutional Assembly of the Islamic Republic of Iran also included the same rights in the new constitution with minor changes. Authors and legislators have dedicated four principles to the rights and dignity of the press and mass media. The main question in this article is: What was the value of the position and rights of the media from the perspective of constitutional experts? Using descriptive-analytical methods, the authors, after examining the theoretical foundations of law and the position of the media in today's world, have extracted and explained seven viewpoints from the Constitutional Assembly negotiations: utilitarian instrument, restrictive, strategic, criminal, supervisory, eclectic and two types of legalist attitude. With a brief explanation of the meaning of each, the authors have examined and categorized the negotiations and views that have been raised on the principles mentioned in the Constitutional Assembly. The results of the study show that in addition to their being considered as today’s fundamental rights, the media gained some ethical value as a result of the religious and revolutionary nature of the new legal-political system. Also, much attention was paid to the institution of the press and media, but only the press as a whole was discussed, and the rights of journalists and members of the media were not specifically mentioned.

Today, the media is one of the most important tools for human growth or development and has a great impact on the health of the family environment and on nurturing and changing the adolescents’ behaviors and emotions. It is highly necessary, therefore, to train the society in the proper use of these tools. On the other hand, the health of the family environment and the content of early learning are very important in the formation of adolescent identity and personality and they shape behaviors and interpersonal communications. The aim of the present study is to investigate the role of media literacy variable in the relationship between family health and adolescent emotional-behavioral problems. The sample was selected by multi-stage cluster sampling method and a total sample of 310 female students (15-18 years old) was studied. The results showed that media literacy in the relationship between the two variables positively moderates and increases this relationship, so that, as the level of media literacy of a person increases, the level of family health increases and as a result, behavioral-emotional problems are reduced. Another finding of this study is that family health could predict emotional problems, behavior, hyperactivity, and social behavior, and that there is a significant relationship between them. However, this relationship is not meaningful when it concerns family health with communicative problems.

Throughout Shia’s history, the rites of Ashura have been profoundly intermingled with the followers’ collective conscience. Arbaeen pilgrimage, for example, which has undergone remarkable developments in recent years, has become a special and multifaceted socio-cultural phenomenon that deserves reflection from various research angles and perspectives including its meaning and internal mechanisms. This article, therefore, aims to focus on the collective participation in Arbaeen march while dividing its scope into three layers: open, semi-hidden, and hidden to describe the unique and distinctive features of it, especially the subjective or mental world of participants. To achieve this goal, 17 interviews were conducted with Iranian servants and caretakers who have the highest level and scope of engagement with the phenomenon. The content of the interviews was analyzed by using a combination of thematic analysis and ideal typing techniques. Finally, after three coding steps, 13 sub-themes were extracted to explain the participants’ mental world, summarized and described under four main themes of states, images, schemas, and interpretations.

Reflection on creation implies a set of relations including those between material and immaterial as well as animate and inanimate beings as the basis and axis of the universe. Among these, human social relations are of special importance because human relations and social relations are the most difficult in terms of knowledge and practice. In the meantime, recognizing the views of social thinkers provides the grounds for reducing the epistemological and the practical human relations difficulties. In this article, in order to study and recognize Ayatollah Javadi Amoli’s view of human communication, the research method of combining his existing works has been used. In general, the relations of the believer are explained from Ayatollah Javadi Amoli’s perspective in three areas: "Islamic", "monotheistic" and "human". By relations in the Islamic field, he means communication with all Muslims in the world. In the realm of monotheism, it means communication with all monotheists (Christians, Jews, Zoroastrians, and all those who accept God), and communication in the human realm is related to humanity, regardless of their religions. The relationship of the believer in each of these areas follows the four general principles and macro characteristics of "monotheism, justice, unity and good fellowship." According to Ayatollah Javadi Amoli, each domain includes its specific communication scope with their own characteristics, while some scopes are common in all of them. In the Islamic field, the realms of communication are: communication with the Prophet (Imam and his special and general deputy) with the characteristic of love and obedience (acceptance of guardianship), communication with parents with the characteristic of kindness and companionship, communication with spouse, children and relatives with the characteristic of friendliness and mercy, the relationship with orphans and the poor with the characteristic of benevolence and expediency, the relationship with neighbors and companions with the characteristic of benevolence and victory, the relationship with believers and Muslims with the characteristic of brotherhood. In the field of monotheism, the relationship with the People of the Book conducive to unity and peace has been Ayatollah’s special consideration. Ayatollah’s advice in the international arena is that Muslims should not allow the infidels’ guardianship and should shun their obedience despite living peacefully with them. Regarding the connection with the Taghut (illegitimate tyrants) abroad and the hypocrites inside the Islamic society, he has ordered Muslims' dissociation (bara'at) from them and concerning the arrogant ones who are at war with Muslims, he believes in a just confrontation and fight.

The Arbaeen ritual is an important religious phenomenon in Shiite society that has attracted the attention of the world in recent years with the remarkable rise of pilgrims’ number. The presence of millions of Iranian pilgrims in the ritual is one of the unprecedented events that has marked the largest Iranian mass travel abroad. Iranian pilgrims who take part in this ritual embark on a journey of varying reasons and motives, traveling more than 80 kilometers on foot. This article studies the Iranian pilgrims' motives for participating in the Arbaeen march through qualitative ethnography. In this regard, we conducted semi-structured interviews with the pilgrims and closely observed their mental worlds and moods. The findings show that Iranian pilgrims turn to this ritual with three types of motives at both individual and social levels and show three senses of "need", "obligation" and "enthusiasm". Individual motives are generally derived from one's need, and social motives are often out of a sense of obligation. Enthusiasm is also a common feeling among pilgrims. These motives and emotions are shaped at three levels of spontaneous, normative, and ideological communalism and provide the ground for persuading pilgrims to attend the ritual.