فصلنامه جامعه پژوهی فرهنگی
سال دوازدهم شماره 2 (تابستان 1400)

Identity is one of the most basic human needs. Humans are directly confronted with this issue as soon as they become aware of it, but the important point is the effects of the environmental situation on identity changes. Various factors affect the strengthening and weakening of collective identities. Recognizing these factors and measuring their status at the community level, in addition to being able to predict the future state of collective values, puts identity policy on a more precise and correct path. The present study aimed to predict modern identity based on national, ethnic and religious identity. The research community included all students of Tehran universities who were selected as a sample using 400 multi-stage cluster sampling method. The instrument used in the present study was the National and Social Identity Questionnaire of Solgi et al. Simultaneous correlation and regression were used to analyze the data. Data analysis was performed using SPSS-25 software. The results showed that national, ethnic and religious identities have a positive and significant correlation with modern identities and also national, religious and ethnic identities have the ability to predict modern identities. Therefore, it can be said that modern identity is not a competitor for national, religious and ethnic identity.

This paper studies the internal conflicts of cultural policy making in the sphere of lifestyle in post-revolutionary Iran. Employing content analysis, it focuses on six developmental plans. Critical study of cultural policy making in these plans shows at least two major conflicts in the policies: the first conflict is between the outcomes of economic policies and the desired values of cultural policy making, and the second one is between the political chasm caused by the duality of cultural policy making authorities. In all studied plans, disregard for the interplay between the fields of culture and economics has led to a constant conflict between government’s desired cultural policies and the outcomes of its adopted Economic Adjustment Policies such as growing consumerism, demand for luxury goods, and widespread corruption in the privatization process. These economic policies have created a capitalist class close to the government whose lifestyle and value system are completely at odds with those desired by the latter. These programs have also ignored, excluded, or even violated a major part of society. The greater the number of excluded people, the less successful these policies get. The dual nature of state in Iran has institutionalized a permanent tension within these plans, of which only the fifth plan is completely devoid. Furthermore, lack of consideration for the interplay between the fields of culture and politics has promoted cultural legitimacy for those excluded from formal cultural policies while those responsible for this exclusion have been promoted in the political field. Consequently, there has been a contrast between cultural policymaking and the culture of a major part of society. Only the third and fourth plans abided by the values of plurality and difference in society through a more serious engagement with “citizenship rights.” Conversely, the fifth program was in total opposition to plurality and difference.

The Safavid rule(907-1135 AH/1502-1722 AD) fell in spite of its initial prosperity and as a result of internal invasion of the Cholzai Afghan in (1135 AH 1722 AD). In this article by explaining and analyzing the characteristics of public trust , and examining the status of public trust and confidence in Safavid Iranian society, an attempt is made to answer the question of whether the economic system of Svafid Iran had the necessary conditions and cultural and social capacities necessary  for sustainable growth and development and even becoming a step in the path of  a capitalist system? Based on this , in this research with descriptive-analytical approach and using the sources and documents of library history and by explaining and analyzing the characteristics of trust, the possibility of sustainable growth and the development of the Iranian economy in the Sfavid period has been studied based on Zetomka’s theory. In this factor study, the findings of this study show that the prevalence of a combination of social and cultural factor such as density, corruption, bribery, hypocrisy, modernism and the lack of risk and the main effective components in reducing trust and social capital in this periods have been considered. The research finding indicates that it can be concluded the economic system of Safavid period in terms of fragile status of low social capital and low social trust and as a result of low social participation, public trust lacks the necessary capacity to keep Iranians in development orbit and continuation of the prosperity and the facilities necessary for sustainable growth and development did not provide.

One of popular and well-known discussions in literature of new sociology is the groups of approaches that are known and presented as “More-than-human”. These approaches are included from many theories and attitudes, from classic sociology of Gabriel Tarde, and his theory as Monadology, and Deleuze and Guattari, related to Assemblage and relation and connection of everything in society, to some approaches as “New Materialism” or “Vital Materialism”, which were explained by Harway, Barad, Braidotti, Benet, and finally, some approaches of Science and Technology, particularly Actor-Network theory, which its most well-known character is Bruno Latour, thye are all considered as approaches of more-than-human sociology. What made all of these approaches close to each other is avoiding of considering agency just for human, and their desire toward expressing the heterogeneous agencies. They try not to limit agencies of society to only human and also they all avoid the dualities as subject-object and human-nature. What does really mean agencies and heterogeneous agencies in these approaches? This article after analysis of the most important theories of these approaches, at last by presenting a conceptual model, tried to answer this question and clear the meaning of this concept and the identity of that.

The field of culture has been one of the most sensitive areas in Iran. Governments usually, design and present a specific cultural discourse for expanding their hegemonic domination. In Iran, governments have had two continuous periods of activity, and the cultural programs of governments are usually in the same direction, and we see a kind of discursive continuity. in the ninth and tenth governments  . The current article is qualitatively performed, and weuse  theory of discourse analysis by Laclau and Mouffe, following the frameworks of the cultural discourses of the ninth and tenth governments, as well as comparing the cultural discourse of the two states. Findings of the research indicate a gross difference in the cultural discourse of the ninth and tenth government. , in the ninth government. Its main features are to expand the fundamentals of the revolution, cope with the cultural invasion, and . In the tenth government, global cultural management was recognized as the central platform of the program, and the ineffectiveness of jurisprudenceand . are of the main cornerstones of cultural discourseframework

Cultural capital is one of the important concepts that has been considered by social science experts in recent years, especially in Iran. The main purpose of this study is to study and identify some social and cultural factors affecting the amount of cultural capital among the citizens of Kashan. The research method in this research was survey and the research tool was a researcher-made questionnaire. The statistical population of the study includes the citizens of Kashan city, among whom 373 people were distributed questionnaires. The results of this study show that the amount of cultural capital of the citizens of Kashan is moderate. Based on a clean (diagnostic) analysis, the socio-cultural dimension of leisure with 0.66, then the family dimension with 0.46, social class with 0.21 and finally cultural identity with 0.15 have the ability to differentiate individuals in terms of cultural capital. . Also, according to the logistic regression method, cultural and social leisure, family leisure and then social class have the greatest impact on the cultural capital of citizens, respectively.