نشریه مطالعات فرهنگی اجتماعی حوزه
سال پنجم شماره 2 (پیاپی 10، پاییز و زمستان 1400)

The advent of new media, especially satellite television and social networks, has provided women with a new space for women's activism and representation of modern values. The cultural culture of women in Mahabad has been affected. Also, identifying other influential factors in this field is the most important goal of this article. The present study is based on a combined (quantitative-qualitative) method. Quantitative method was based on data collection through a researcher-made questionnaire with random sampling method and qualitative method was based on directional content analysis to validate quantitative results. The statistical population of the survey includes women aged 15 to 65 in Mahabad. Based on the Cochran's formula, 366 people were determined to have a sample size. The research findings indicate that there is a relationship between domestic and foreign satellite TV channels and women's cultural values. The results showed that in addition to the two basic factors, the use of domestic and foreign satellite TV programs other factors such as the weakness of domestic media, changes in the country's social system, capitalist and humanist thinking, virtual social networks and factors Social, economic, determines the cultural orientations of women in the city of Mahabad.

Whether we want to consider the diversity of religiosity as a natural and intrinsic thing or a secondary and constructive thing. Its problematic nature is not hidden from anyone in a religious society. Increasing the chances of conflict and divergence among groups attributed to religiosity, weakening nationalism, reducing social participation of the people, failure of policies, etc. are a set of possible consequences of the diversity of religiosity in Iranian society. Therefore, understanding why diversity and providing prescriptions for it prevents confusion in the face of the problem and on the other hand provides a model for the development of explanatory studies of the typology of religiosity in Iranian society. Because according to studies, most religious studies have described religiosity or types of religiosity and have neglected to address the reasons for the diversity. Hence, the present study is prepared in response to this question; why do we face the diversity of religiosity in Iranian society - even in religious spaces? To answer this question, the present study has used the method of content analysis and semi-structured interview techniques of academic and theological elites. The results show that the following 18 explanator in two all-encompassing dimensions help to perpetuate and intensify the diversity of religiosity by creating a central theme of "advocates of religious diversity." Providing strategies and solutions around the four policies is another research finding.

The aim of the present study was to investigate the causes of inefficiency of Quranic courses in empowering students in primary schools in Second Educational District of Zahedan in the academic year 1399-1400. Although the teaching of the Qur'an in today's society is faster than in the past; But there are still many lazinesses in this area. So, the current study intends to address these inefficiencies in primary schools in Second Educational District of Zahedan. The research method was a mixture of qualitative and quantitative methods. In the qualitative part, the sample study included twelve specialists in Quranic sciences and teachers with high backgrounds, and in the quantitative part, 62 primary school teachers were in Second Educational of Zahedan. The first interview essentials was approved by CVR and CVI method by professors and specialists in theology and Quranic sciences. Data analysis in the qualitative part was coded in three steps: open, axial and selective, and in the quantitative part, one-sample t-test was used. The findings of the qualitative section showed that there are nine causes of inefficiency in the Quran education program in primary schools and these inefficiencies are divided into three categories: teachers, family, and internal school possibilities. The findings of the quantitative section also indicated that the inefficiencies of the method of teaching Quran lessons, from the perspective of Quran teachers in primary schools in District 2 of Zahedan, are educational inefficiencies and external and internal inefficiencies.

Hijab and covering the body, as a social phenomenon, witnessed many conflicts and changes in the last decades. In the modern time and with the prevalence of new communication tools, extensive values and normative changes developed; so that new understanding appeared against the Islamic understanding. Thus, describing Islamic understanding and presenting a role woman model in a hijab, regarding several understandings of this concept, is very essential. The present study enjoys the concept qualitative method to mine the concept networks of hijab and chastity in the thought system of Ayatollah Ali Khamenei. In this examination, three comprehensive concepts of "chastity-based character maker", " symbolic wealth of policy and religion", and " revolutionaries of religious clothing" displays the symbolic (symbol-revolutionary) understanding. Regarding this understanding, on one hand, the hijab, as a religious and cultural-social symbol is the most obvious sign of Muslim women's identity in the national and international arenas and on the other hand, plays a symbolic role as a communicative media in the arena of different minds. Moreover, in this understanding, as well as emphasizing the chastity and hijab in different social arenas, the meaning of modest clothing and its symbolic dimensions such as resistance, the social-political battle of Iranian women was considered

Many films promote certain behaviors which are dissonant with social norms - such as violence - The production and distribution of these films go hand in hand with a lack of supervision on the ground. To improve this situation, movies should be produced to raise the level of awareness of the audience, instead of targeting the audience's feelings, which is the fundamental mission of cinema. As for the heterogeneous criteria, films and programs are divided into different types, which are the reasons and the roots of criminalization from one criterion to another. This study aimed to investigate the principles and foundations of criminalization in conjunction with the spread of violence in the cinema. To this end, the principles and foundations of the criminalization of the distribution of these films have been studied by the descriptive-analytic method. The findings show that, based on the principles and foundations of criminalization of the promotion of violence, two strategies are necessary. The first solution is to revise the frameworks and policies related to the theme of movies so that the production stage of the theme is carefully regulated in the preventive aspects of crime, otherwise, criminal law, such as the second one, regards to according to jurisprudential and fundamental legal principles such as verses, hadiths, the rule of law, the principle of legal patriarchy, the principle of legal ethics and the principle of public interest, it prohibits broadcasting programs promoting violence. Considering these principles and roots, it should be noted that the portrayal of violence in cinema is balanced and reasonably sound, but the continuous and varied depictions of violence on a large scale have irreparable consequences

Social health is one of the most important aspects of human health and it is also one of its important level. The question is, are all social health concepts has an equal rank? The purpose of this study is to investigate the ranks of social health concepts in Islamic resources. In this research, a mix method has been used: the classical descriptive-analytical method in the study of religious sources and the panel of experts method to determine the validity of the findings. The research findings is that the 24 concepts of social health are categorized under the two headings of "social safety" and "social goodness". Social goodness also has two ranks, "balanced goodness" and "transcendental goodness", which constitute the three levels of social health altogether. The result is that to measure social health, a scale should be developed with two main indicators of safety and social goodness and three intermediate indicators of social safety, balanced goodness and transcendental goodness and then its 24 micro-indicators. Ranks of concepts must also be considered in planning and action