نشریه جامعه شناسی سیاسی انقلاب اسلامی
سال سوم شماره 1 (پیاپی 9، بهار 1401)

The Islamic revolution was formed when the material world considered the end of the age of religion in the world. Because of this, the calculation and sociological apparatus of the West fell into a strategic error regarding the prediction and also the analysis of this phenomenon. Even today, many aspects of the why of the Islamic Revolution and its successes remain ambiguous from a sociological point of view; Due to this necessity, in this work, the author seeks to investigate the social causes of the formation of the Islamic Revolution with a descriptive-analytical method, and finally came to the conclusion that the factors shaping the Islamic Revolution, due to the realization of the factors that separate from the imperial regime and the factors The impetus for the religious government has emerged that the condition for the formation of any comprehensive revolution is these two elements, and among them are factors such as the disgust of the ruling corruption, the lack of political freedom in the atmosphere of the society, and the raising of the insight level and the actualization of the capacity. He mentioned internal and...

The political culture of a society is a set of ideals, attitudes, and more or less fixed attitudes about power and politics, which are formed under the influence of the ideas, symbols, values, and beliefs of individuals and in the context of their history and collective life, and are related to political behaviors and interactions in The existing political system gives directions. The purpose of this research is to measure the political participation of the people in the model of Iran's political culture from the perspective of the elites. The research method in this study is a mixed method (quantitative-qualitative). The statistical population of elites includes 140 professors and political experts of political science faculties of state universities and Islamic Azad and Payam Noor universities of Tehran province, and the population statistical population consists of 704 citizens living in 352 neighborhoods of Tehran. The sampling method in this research is purposeful and completely non-probability. The data collection tool is a researcher-made questionnaire with items taken from library studies and Delphi interviews of experts. The face and content validity of the questionnaire has been confirmed and the reliability of the questionnaire has been emphasized by Cronbach's alpha. Data analysis has been done through descriptive and inferential statistics. According to the findings of this research, the model of Iran's political culture from the perspective of the elites can be presented in three dimensions: macro, medium and micro and western, Iranian, Islamic-revolutionary components, society and governance space, individual and elites and 43 separate indicators. did The results showed that the participation of citizens in the mentioned model is high in many indicators and there is a significant relationship between social bases. Also, there is a significant difference between the attitude of citizens and intellectual elites in the ranking of indicators.

Considering the importance of women's participation in political and economic development in society, the need for research in this regard is clear. This research aims to examine the social and legal status of women who have been oppressed by the patriarchal culture in some way. The two periods of Pahlavi and the Islamic Revolution and the extent of women's activity in these two periods have been examined. Considering the reflection of the patriarchal culture and its criticism in the authors' works, the character of women in one of Ali Mohammad Afghani's novels has been investigated. The obtained results indicate that patriarchal culture was more in the first Pahlavi period than in the second Pahlavi period. During the period of the Islamic Revolution, based on the orders of the Qur'an and by the order of Imam Khomeini, the presence of women in the society and their political and social activities has been very impressive. In this research, a library research method based on descriptive-analytical method has been used.

The emergence of social divisions have been effective in the emergence of social-political currents, determining the type of political, party, electoral systems and the nature and process of competitions, etc. Political-social competition of political-party and civil organizations and political-social currents in modern societies claiming democracy is inevitable. This thesis seeks to answer this basic question with explanatory-analytical and descriptive method, why the participation and competition of political, social and intellectual currents in Iran is mainly due to the crisis of institutional trust (to civil institutions and political organizations) since the middle of the 1370s. Has it lasted until 1400? The hypothesis of the research is that inflexible polarization and power-hungry, law-abiding, non-transparent, unorganized and non-committed to civil and democratic principles and ethics, national independence and cohesion lead to a crisis of institutional trust in the government and civil institutions, lack of peaceful political dynamism. It has been in the political processes of the country. The findings of this research show that the polarization between two competing social and political currents, fundamentalist and reformist, leads to relative instability in the social-political system of the society, a significant decrease in social capital centered on public trust in political-party currents and It has even been ruled.

Understanding the dimensions of the clergy and the attitude of this institution to the concept of democracy is an important chapter in the political history of Iran, especially after the Islamic Revolution of Iran, in which for the first time political power was given to this religious institution. Accordingly, the main purpose of this article is to answer the question of how the traditional clergy has understood democracy? To answer this question, using David Held's models of democracy, we hypothesized that the traditional clergy, rejecting modernity and the theoretical foundations of democracy based on a kind of petrified, petrified and traditional Islam, had an authoritarian and conservative view of democracy. This article has selected Ayatollah Mesbah Yazdi as the representative of the traditionalist clergy with a qualitative method and has tested David Held based on the seven indicators of democracy. Studies have shown that the traditionalist clergy, represented by Ayatollah Mesbah, based on traditional jurisprudence and with an apparent interpretation of Shari'a, has resisted democracy and its components, and as long as this spectrum of clergy is a relation and a dialectical bridge between religious and traditional rationality. If it does not establish democracy with a new rationality, the Shiite world will face the danger of fundamentalism with its spiritual representatives.

One of the most important security of any society is its cultural security which preserves the identity and culture of that society.the vital and effective role of cultural security in the preservation and protection of culture as the main infrastructure of the evolution and development of other dimensions of society; shows its importance. the idea and belief foundations are as the roots of the emergence of values, norms and behaviors that act in relation to culture to a safe, stable and free from other threats and invasions,they have a basic role in the securement of cultural security which have been emphasized from the point of view of Islam and the the Supreme Leader of IRAN.The basic question of this research is, from the point of view of the Holy Quran and the Supreme Leader,what role do beliefs and faiths play in the securement of cultural security? this article is written by qualitative method and by using the content analysis method that have identified and have studied the verses of the Holy Quran and also the thought of the Supreme Leader about the beliefs and faiths that are effective in providing and guaranteeing cultural security. in this context, giving coherence, giving meaning to life and self-control are the categories that have been devoted to the extraction and analysis of the role of these contents in cultural security, based on the verses of the Holy Quran and the thought of the Supreme Leader.

The attitude and understanding of the political elites has played a significant role in the formulation of governmental institutions and organizations in every period of the political history of Islamic countries, especially countries undergoing political transition. In this period of modern Islamic movements in Muslim countries, the role and impact of political elites was of great importance. The necessity and importance of this role is clearly evident in how to explain and interpret the concepts, values, institutions, pillars, laws, management, efficiency, acceptability and ultimately the desirability of the government influenced by the vision of the political elites. The research method is descriptive-analytical and based on the library collection method. The article deals with this important and fundamental question, what is the role of political elites in the institutionalization of modern Islamic movements in the Islamic world? The main hypothesis is that the strategic nature and management of political elites in modern Islamic movements with regard to optimal decision-making, political self-confidence, strengthening of Islamic identity and efficient institution building in Islamic movements leads to the design of authentic and revolutionary Islamic government models. Due to the lack of attitude and comprehensive understanding of the political elites of authentic Islamic teachings and concepts, innovation in political decisions, deviation in the path of identification of popular uprisings, many Islamic movements in the Islamic world have faced the characteristic of lack of institutionalization.

Review:Cultural diplomacy is the architecture of a two-way highway in order to create channels to introduce the true image and values ​​of a nation, and at the same time, trying to correctly receive true images from other nations and understand their values. Examining the quantitative and qualitative levels of our country's relations with Europe indicates that cultural diplomacy, as it should, has not been able to help official diplomacy and help as a catalyst to facilitate and deepen relations. This article aims to explain the obstacles and harms faced by this approach in relations with Europe, especially Germany, Austria and the Netherlands, and in this regard, it discusses the opinions of some cultural diplomacy custodians and at the end presents There are solutions and suggestions to remove the obstacles and reduce the negative effects in the field of cultural diplomacy of the Islamic Republic of Iran in the face of Iranphobia in Europe.Keywords: cultural diplomacy, foreign policy, Iranophobia, international relations, European Union

Students have always been introduced as a critical class in society; Criticisms that, if properly presented and properly exploited, can pave the way for faster development of the country, especially the executive affairs, which are the most important and effective actions of the government, and if not properly presented, can spread immorality and destruction to foreign media propaganda against the country's executive structures. With this assumption, the present study randomly seeks the opinions of 274 students until they reach scientific saturation regarding criticism of the decisions and actions of the twelfth government of the Islamic Republic of Iran, and then examines their opinions through content analysis. The conclusion is that the lack of constructive criticism can be divided into two categories of structural defects and individual weakness. Of course, satisfaction is also a factor that has prevented the formation of constructive criticism.Structural factors are divided into a sense of ineffective criticism, a sense of not hearing criticism, a sense of fear, and a lack of a legal solution to criticism. Inability to criticize, ignorance, indifference and apathy are among the individual weaknesses of critics, and satisfaction with living conditions, more attention to opportunities and acceptance of government decisions are factors that prevent the formation of constructive criticism by creating satisfaction.