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پیاپی 1 (پاییز 1401)

At first, consumption was considered as a purely economic concept, however "Max Weber" defined consumption as a process including different social and cultural actions, which is not only caused by economic factors, but also expresses the differences between social groups. Later sociologists like " Pierre Bourdieu and Jean Baudrillard specifically addressed the category of cultural consumption. At the theoretical level, cultural consumption means the acceptance and use of various products and symbols of the cultural system, and it determines the type of tendency and taste of consumers. This article examines cultural consumption among students of public universities (under the coverage of Ministry of Science, Research and Technology).

According to Cultural consumption indicators mentioned above a survey was conducted. The statistical population of this survey is 651,524 people, taking into account the dispersion and variance of the statistical population among different universities and following the sampling rules according to the principle of proportion and distribution of study fields, a questionnaire was completed from 1500 people in the studied universities.

  The descriptive results of the findings show that a total of 51% have low and very low levels, 22% have high and very high levels, and 27% have moderate (sometimes) cultural consumption in different dimensions. According to the obtained average (2.50 in the range of 1 to 5), it can be said that the amount of cultural consumption by students is on average decreasing. The comparison according to educational levels shows that the highest amount of cultural consumption is among undergraduate (2.57), doctoral (2.53) and then master's students (2.40), respectively. According to the findings of the present research, it can be said that despite spending part of the students' free time on social networks and watching movies and listening to music, attending to religious teachings and rituals (participating in mosque ceremonies, holy shrines, visiting religious places, etc.) among the relative majority of students, it is considered as one of the forms of spending time in terms of cultural consumption

The significant suggestion of the current research is to carry out cultural and social policy and planning by related organizations with the aim of diversifying the leisure time of the target group according to the country's educational patterns; Because as long as cultural planning is done according to the priorities, needs and demands of the target community and taking into account cultural policies and Iranian and Islamic values, alienation among students and young people will be reduced and the possibility of entering culture through a discourse gap will be reduced.

At first, consumption was considered as a purely economic concept, however "Max Weber" defined consumption as a process including different social and cultural actions, which is not only caused by economic factors, but also expresses the differences between social groups. Later sociologists like " Pierre Bourdieu and Jean Baudrillard specifically addressed the category of cultural consumption. At the theoretical level, cultural consumption means the acceptance and use of various products and symbols of the cultural system, and it determines the type of tendency and taste of consumers. This article examines cultural consumption among students of public universities (under the coverage of Ministry of Science, Research and Technology).

According to Cultural consumption indicators mentioned above a survey was conducted. The statistical population of this survey is 651,524 people, taking into account the dispersion and variance of the statistical population among different universities and following the sampling rules according to the principle of proportion and distribution of study fields, a questionnaire was completed from 1500 people in the studied universities.

 The descriptive results of the findings show that a total of 51% have low and very low levels, 22% have high and very high levels, and 27% have moderate (sometimes) cultural consumption in different dimensions. According to the obtained average (2.50 in the range of 1 to 5), it can be said that the amount of cultural consumption by students is on average decreasing. The comparison according to educational levels shows that the highest amount of cultural consumption is among undergraduate (2.57), doctoral (2.53) and then master's students (2.40), respectively. According to the findings of the present research, it can be said that despite spending part of the students' free time on social networks and watching movies and listening to music, attending to religious teachings and rituals (participating in mosque ceremonies, holy shrines, visiting religious places, etc.) among the relative majority of students, it is considered as one of the forms of spending time in terms of cultural consumption

The significant suggestion of the current research is to carry out cultural and social policy and planning by related organizations with the aim of diversifying the leisure time of the target group according to the country's educational patterns; Because as long as cultural planning is done according to the priorities, needs and demands of the target community and taking into account cultural policies and Iranian and Islamic values, alienation among students and young people will be reduced and the possibility of entering culture through a discourse gap will be reduced.

An Anthropological approach consider university as a society which creates some values and beliefs historically. Meanwhile Tony Becher by his concept “academic tribes” had been asserted on macro structures and abstract level, in this study I focus on micro lives and concrete level in Iranian universities. Among academic crowd, I approach a group who suffer out of social relation and culture. Although college students are the most important members of academic tribe, they locate in a subaltern situation, leading to do violence against them. Therefore, my anthropological focus has been on power relations, culture, and experience.

Using life history method which is current in anthropological researches, I listen to the story of two students, Masum and Hiwa, in Iranian universities. One of them narrated through first person view point, and the other by third person view point. Then, I analyzed these stories via extracting analytic themes.

The two academic tribes which studied in this research are in the way of developing the culture of attack-trauma and culture of racist humility. Through telling the life story of Masum and Hiwa, I make sense of violence in academic tribe by locating these stories in contexts, experiences, and outcomes. In the culture of university in Iran, college students in relation to their professors are placed in an unequal situation. The will to do violence by professors exactly rooted in knowing this inequality. The scene of university, in the experiences of the two students, is the scene of encountering the powerful professors and the powerless students. The subtle point is that all students are not equally powerless of which who are the prone to be violated who in the cultural definitions are inferior personally, socially, and economically. These three components form the power to resistance differently among the different students. Spectacles include other students and professors, through silence and pleasance, cause the scenes of violence became the routine procedures of everyday life. Therefore, lay people has an influential role in creating the violence-prone zones. Denying personhood or being human, was the main experience that these two victims had been suffering. They experience and understand themselves as persons who do not have value and because of that they have a capacity to be assaulted physically or being humiliated in front of classmates and other professors. In conclusion, Masum and Hiwa easily became an instrument and then exploited in academic life. The outcomes of this academic violence were long term trauma, will to commit suicide, and addiction.

In apparently calm and peaceful institutions such as universities, there are particular practices and talks which produce “everyday violence”. Everyday violence, which accepted as routine procedures of academic culture, are small wars that are not seen but kill the hope and psyche of students. The suffering which are not telling and not listening crate un-healed wounds as a mental distress among students: Lives full of sadness and rage.

Despite the different advantages and challenges of the provinces, decisions have been made mainly based on short-term goals and in some cases based on the organizational utilitarianism or on a larger level based on the relationships of higher education sub-systems with political currents and governments. This have revealed the need to rethink and adopt a different approach. Higher education is facing serious problems and damages in terms of structure and function. At the macro level, coordination with other micro systems and external efficiency are criticized. Within the system, from a functional point of view, higher education is far from the set goals, and only on a quantitative level, and not compared to the global standards of scientific communities, it has achieved the goals to some extent. The price of this quantitative growth is the drop in the quality level in most fields and all levels. However, administrators, busy with daily affairs and researchers have mainly studied the micro-issues of higher education and not its entirety. This article tries to analyze the internal logic of the higher education system (Razi University) and its relationship with its environment. According to the evidence, the problems of the higher education system have been reproduced in all its components.

According to the goals of this research, we have used the qualitative method, especially the "oral data analysis" (Flick, 2017) resulting from in-depth interviews. The interviews were conducted individually and in total, including 24 cases of former and current administrators of the university and several experts, in both face-to-face and virtual ways. The propositions received at three levels of macro, middle and micro and in different fields are presented in the form of narrative propositions based on concepts and final categories in the text.

lack of academic independence, politicization of the university, lack of budget, defective power distribution, lack of management knowledge, non-participatory management, centralization, problematic selection system (management field); The problem of public education, extreme tendency towards medical sciences, degreecism, the predominance of traditional tendencies in education, ... (field of education); The politicization of research, the quantitative approach, the government funding, the lack of external research demand, the extreme tendency to write Article (research field); Cultural reductionism, lack of social space, weak cultural capital of board members, lack of demandingness (cultural field); Low level of public sports, relative poverty of students, lack of public space for students, interaction problems of employees, lack of trust of students (student area); Lack of positive attitude towards science in society and organizations, decline of the university's position in society, lack of feeling of society's need for research, lack of advanced industries, incorrect interactive relationships, bureaucracy, non-professional public relations (interactions).

macro-level damages have played a more important role in creating the current situation. Obstacles and problems of the middle level are second, and micro levels have played the least role. Among the fields, the problems are mainly concentrated in the field of management and research and the field of culture and interaction with the society. The interviewees' view of the future is not very optimistic.

Academic Freedom may include both freedom of expression in and on academia. Recently, there has been hopes for technological possibilities of free speech in virtual classerooms, more interactivity in student-professor (& professor-student) communications, and emergence (and prevalence) of academic participatory cultures (and participatory academic cultures) over the internet. Still the question is if students believe they possess freedom of expression (or not)? If yes, why they have not practiced it, or how they performed it alternately? If they don’t feel like this, what are the barriers of free speech and what are the limits of freedom of expression in technology-mediated communications in higher education in Iran?

This paper is based on an auto-ethnography of an online learning experience. Data were collected from graduate students in MA program in Information Science, University of Tabriz, Iran, 2020-2021. This fieldwork was chosen through a convenience sampling technique.

Most course instructors finished classes by ending their lectures, and never asked if there was a question, challenge, or comment. I hardly ever observed students asking questions, posing challenges, or expressing disagreement. Many students preferred not to participate in class activities or even community discussions. Some students expressed they were not interested in expressing their ideas in social media or the public sphere either. Students describe their initial encounters with instructors in terms of ambiguity, anxiety, avoidance, respect, or subterfuge. Students who did not participate in discussions, excessively appreciated instructors. There was a spiral of silence in the class: others did not express opinions; neither do I. There were three main reasons for not expressing almost anything in the class: I do not care about the course and/or class; I don’t have a piece of information, opinion, or any comment to share; I am worried about the class instructor or other students’ potential reaction. This reaction could  be muting, moralizing, marginalizing, censorship, threatening, enticement, bullying, mockery, rowdiness, or inadvertency. I referred to Rancièrean concepts of police, politics, impasse, dissensus, and subjectification, to make sense of students’ perceptions of (not) possessing freedom of expression, their acts of (not) exercising free speech, and their wider social contexts of communications.

Freedom of expression over the internet, in academia, and within the digital university is restricted, censured, or even blocked. More than a space for expression (even with tension), Adobe Connect classes and WhatsApp groups were spaces of silence and dominance. Muting or marginalizing are not the only means and methods for neutralizing and naturalizing not to participate, or reducing participation to expression of agreement or even concensus. Over-stressing (in the name of motivating) to express ideas, or even making (pseudo)participation as compulsory, were alternative techniques and technologies of oppression and repression. The question is whether silence is a passive and minimal reaction to others’ expressions, or it can be a form of active and agentic dissensus or resistance against dominance or repression. Freedom of silence is a communication right, as important as freedom of expression; silence is an expression also, an out-and-loud expression.

The production and circulation of information are significant features of the information era. The production and circulation of information are systems for shaping the truth, and knowledge and affecting feelings. Information is like a force that strikes history so as to make a new shape out of it. The information era in the digital situation is a different period of the information society. By releasing and circulating information in the digital situation, the collective consciousness has the capacity to receive information. Receiving information provides the possibility of transformations in conditions of historical life. Hence, the main claim of the article is that student political movements and interactions in the university have been revolutionized by the production and circulation of information in social networks. Contrary to Persian research, there are several English types of research about the role of social networks in the formation of political collective consciousness and political movements. The main object of the article is to analyze the effects of Instagram on students’ political movements and student’s union demands.

This article is in the paradigm of post-humanism. In the paradigm of post-humanism the process of problematization and analysis is related to production of creative writing that is able to emphasize and reveal the agency of nonhuman forces. Also, this article is a post-qualitative method. Data has been gathered from 19 Instagram pages of student political organizations and guilds. Instagram posts were selected by considering their forms and concepts. There was a theoretical sampling, and then samples as analytic positions were employed.

By entering social networks, student political organizations and guilds have found a network matter. Due to the networking of political organizations and guilds, they have gained wide audiences. Wide audiences from inside and outside of the university are the most significant feature that student political organizations and guilds have achieved. This article explains that content production on Instagram has introduced a new form of political activity. Student political organizations and guilds, by producing posters, photos, and images about their political activities and programs, are raising awareness about the political state of the society of Iran. In this stage, the target of raising awareness is the Iranian public. Further, student guilds produce photos and images about student union demands. Despite student political organizations, for student guilds, the production of the information is just for the society of students. Consequently, the growth of visualizing the political activities and events and sharing the university widely with the population inside and outside of the university is the result of the networking matter of student political organizations and guilds. Therefore Iranian university is more under consideration by the Iranian public.

Production and circulation of information about events, ideas, and programs by student political organizations and guilds have resulted in the production of collective consciousness for the digital population. Production and circulation of the information provide possibilities for turning student collective consciousness into political actions in the physical geography of the university. The rise of hyper-space has ensued from the entanglement of digital and physical geography. In the hyper-space of the university, the population of students is more politically aware and they try more to make changes in the university situation. Moreover, for student organizations, Instagram has developed the visualization of politics, the theatrical rationality for the production of political positions, and gallerization of the politics.

Today, the university plays a decisive role in the life of society, and student associations are one of the most fundamental components of the university. Cultural and social empowerment of students through the mediation of student communities is one of the most important conceptual and theoretical topics of this article.

information was collected through individual and group interview techniques. 60 active activists in student groups, such as student-scientific associations, cultural, artistic, literary, social and religious centers, and student publications, were the people who took part in deep individual and group discussions. In these conversations, by focusing on the indicators of social and cultural activities in the context of the university, the cultural empowerment of students was sought.

In general, several functions can be imagined for student communities in Iran and the world: educational function, social function, scientific function, cultural function, psychological function, and hopeful function. One of the important findings of this article is that two basic approaches for cultural empowerment of students have been identified. In the first approach, which consists of "centralized and top-down" planning, empowering programs and activities are designed and implemented for students by the educational, research and cultural officials of the universities based on the needs assessment. In this way of empowerment, the whole program is designed in a centralized manner in the responsible institutions and is carried out based on the prioritized needs of the students. Group work training, art training, job search and entrepreneurship training, identity programs, scientific and research activities, leisure and entertainment activities, religious activities, charity and public benefit activities, and life skills training are among cultural empowering activities.

The second approach through the students' cultural activities is "community-oriented" empowerment. In this approach, student communities are formed and activities needed by the target groups are presented through collaborative and group processes. The responsible institutions have appeared only in the form of a "facilitator" and can promote and support the formation of groups, participation, teamwork, etc. in order to form small student communities. Therefore, the program is designed at the level of student communities and announced to official authorities in order to gain support for the implementation.

The discussion on the bases, principles and rules of scientific progress and structuring the scientific movement of the country is considered as one of the important and useful topics in the academic community. By this way, any scholarly discussion in this field, for scientific development without simplification or superficiality, requires specific theory and avoidance of social approaches. Meantime, the study of three propositions has a determining role: the acceptability of the architecture of science and the thinking governing it in the global scientific development, paying attention to the national situation and its capacities in scientific growth in terms of natural contrast with the globalization of science, and distinguishing Islam's confrontation with science in the socio-historical context or the historical confrontation of Christianity with science and its consequences, such as the birth of a new proposition, that is, liberation from religion as a requirement for scientific development. This article, through an analytical method and taking into account the three aforementioned important propositions, has tried to critically review the book entitled The Architecture of Science in Iran and utmost in some cases, it has reached conclusion contrary to the approaches highlighted in the same book. On the other hand, by reminding the gaps and misconception in the book, the current article has tried to create the necessary opportunity to further deepen opinions in the field of the architecture of science in Iran.

A Framework for Science Policy Making; Interaction of Natural Sciences and Humanities, by Mohammad Reza Qaemi Nick, claims to deal with the issue of science policy. The focus of this article in criticizing the mentioned book is on the approach and the evaluation of its historical topics regarding science will not be much discussed. In terms of the quality of writing, the book is not in a good condition, and in some places, you can see mistakes in writing and grammar about words and sentences. Also, in relation to the format and formulation of the book, it should be said that the process of converting a research work into a book has not been done well and is accompanied by shortcomings. These defects are seen both in changing the format and formulation of a research to a book, and in the sentences and writing of the book, and can show a kind of haste. Regarding the attitude of the book, it should be said that the idea of the "colonial process of acquiring knowledge" is prominent in this work, which is subject to serious criticism. This approach sees science as a project rather than a process and is the foundation of the idea of localization and Islamizing the humanities, which itself is a place of criticism and serious questions. However, the main criticism of this article is related to the methodology on which this book is based. The methodology known as the fundamental methodology adopted by the author to analyze the topics is the place of doubts and challenges that I have tried to point out some of them.