فصلنامه مطالعات فرهنگی اجتماعی خراسان
سال هفدهم شماره 2 (پیاپی 66، زمستان 1401)

Artists, especially visual artists (such as calligraphers) tend to be self-employed and are rarely employed by an employer. The self-employed are sometimes by choice and sometimes by circumstances (no other choice); because official and stable job opportunities are not offered to artists. However, since artists sometimes work numerous jobs due to their self-employment, the topic of artists' livelihood is crucial to consider while studying the art market. In contrast to the market for art products and services, the majority of research in cultural economics have examined the artist labor market and its distinctive features. On the contrary, the present paper assesses the effect of selected infrastructures of the calligraphy art market on the artistic income among resident calligraphers in Mashhad (in which all of them are self-employed). Infrastructures (for example, roads, education, etc.) are prerequisites to superstructures (such as manufacturing, agricultural, and mining activities). Infrastructure is defined as a set of physical and institutional facilities that affect the quantitative and qualitative goods and services produced by economic agents. The infrastructures are very wide in terms of number and variety. In general, the infrastructures of art market can be categorized into six pillars: 1) institutional environment, including copyright, instability of laws and regulations of the culture sector and mixing with religion; 2) business environment including distribution system, multiple job-holding, access to external credits, membership in associations, working population, business establishment cost, years of earning degree and education cost; 3) the supply side including the cost of goods sold, profit margin, dependence on external credits, psychic income and pricing mechanism; 4) the demand side including the decrease in using calligraphy, consumer taste, purchasing power, the development of calligraphy software, the desire to buy copies and the share of government orders; 5) market structure including market type, market size and degree of monopoly; 6) access to the market including transaction costs, proximity to decision-making centers, specialized galleries, art fairs and expos. A sample of 33 calligraphers living in Mashhad was selected, and then required data were collected using in-depth interview and a five-point Likert scale questionnaire. One- and two-way Analysis of Variance (ANOVA) methods are used. This method helps determine which of the substructures can explain the difference in income level among calligraphers. It is hard to study every aspect of the economic infrastructures due to their enormous range and diversity. As a result, an index is chosen for each of the six infrastructure areas (institutional environment, business environment, supply side, demand side, market structure, and market access) that were previously described. Therefore, the role of these infrastructures is examined on the difference in the income levels of the calligraphers in Mashhad. Empirical  The findings implicate that four one-way analyses of variance (multiple job-holding, psychic income, decreasing the use of calligraphy, the share of exhibitions and expos), and four two-way variance analyses (the interaction effect of multi-job, and psychic income, the interaction effect of multiple job-holding and market level, the interaction effect of multiple job-holding and the share of exhibitions and expos, the interaction effect of market structure and instability of laws and regulations) significantly explain the difference among income levels of calligraphers.  From these findings, three factors of higher psychic income, activity at the lower level of the market (primary market), and the lower share of exhibitions and expos in the income of calligraphers increase the need (as a result, their desire) to engage in other professions related or unrelated to art. This justifies the reason for accepting the income penalty for remaining in artistic activity. On the other hand, instability in the regulatory system of the culture sector (and more generally, the creative sector) reduces the motivation of artists to enter and develop artistic activity and the possibility of planning around education, skill acquisition, and creation. There are two basic causes for this problem. As a consequence of the proliferation of laws and regulations, there is a growing sense of uncertainty in Iran's cultural sector due to the multiplicity and separation of its primary policy-making organizations. Second, political regimes, through changes in policies and normative frameworks supported by the government, cause a continuous change in the art market. In sum, after recommending the necessary policies to increase the income of artists, as a sufficient condition for the effectiveness of these policies, this research suggests creating an integrated “mega-regulator” in the form of a single ministry for the whole creative sector in Iran.

Sih-Khashti is a branch of poems surviving from the tradition of Khosravani and Kheniagari before Islam, which apparently made its way to Khorasan in the northeast of Iran after the migration of the people of Kermanj in the early Safavid period (Tavhodi, 1359: 5). These type of poems are three-stanza compositions in the syllabic weights which are sung together with instruments and vocals, and acoustic and vocal music forms a part of their weighted identity (Alipour,1395: 115). These hymns' major themes are life, love, hope, the recounting of tragedies, the melancholy of earlier eras, tears, hope, desire, wishes, the dreams of the pure and Illyrian people, and patriotism (Hosseinpour, 1389: 6–8). Reflecting on the images in the three kashties reflects the mountainous origin, and green plains, the nomadic life of the tribes, and nomads. Homelessness, war, killing and captivity are other central themes of the three clays that depict the lived experiences of the Kermanj people against the invasions of Uzbeks, Russians, and Turkmens (Alipour, 1395: 127). Therefore, three clays are the result of pastoral life organization, which, like other works of art, is a manifestation of the culture, rituals and religious beliefs of its authors. The customs, such as choosing a wife, choosing a son-in-law, holding celebrations and holidays, religious beliefs and believing in prayers and curses, superstitions and common games, how to divide work, issues related to moving and living, etc., are among the things which are mentioned in the linguistic levels of these poems are reflected; Therefore, upcoming research tries to answer these questions by examining the Kermanji three clay tiles based on the theory of cultural anthropology: 1. What are the phenomena of culture in the Kermanji's sih-khishti? 2. What is the belief system of the culture in Kermanji's sih-khishti?

 One of the new disciplines around culture is cultural anthropology. In fact, anthropology is the science of studying man, and his culture in order to gain real knowledge about human differences. Cultural anthropology studies man as a living cultural animal (Haviland, 2012: 32). The goal of this field, known as cultural anthropology, is to understand the cultural patterns that guide human behavior both historically and now (Bates and Plague, 2007: 37); Since culture refers to the beliefs and practices of human communities, this discipline is heavily reliant on it. Culture is investigated from a variety of viewpoints, including totalism, comparativism, and relativism (Pipelz, 2010: 21, 29). The authors have analyzed the pastoral life systems of Kermanj people in Se-Khashti with a descriptive-analytical method, citing documents and library sources, and based on the cultural anthropological approach. This study is based on the book "Sehakhshti" of Kermanji by Hadi Bidaki (1395) from among 1386 Sehkhsti, 1000 Sehkhsti were selected to analyze different patterns of pastoral life, and their meaningful relationship with the cultural structure of nomadic life. be examined.

 By reference to 1000 sih-khishti, with the approach of functionalism, and structuralism of cultural anthropology, firstly, the manifestations of the phenomenal order and beliefs of the culture of Kermanj tribes in the form of pastoral patterns, such as the migration pattern, the family pattern, the marriage pattern, the mourning pattern, the division of labor pattern, the pattern of rituals and religion and the game pattern was extracted. After that, each phenomenon's function and involvement in the shepherds' social structure were examined.

The present study shows that the family system, marriage, clothes, games, individual, and family duties, religious structure and the process of change from nomadism to monogamy are reflected in these poems. The study of cultural anthropology of family organization among the nomads indicates that the family is formed based on their livelihood and economic needs. Moreover, people's need for each other to produce food has led to creating extended families among nomads; But gradually, by becoming a replacement and turning to other occupations, such as agriculture, the family system has progressed towards nuclear families. Sih-khishti genealogy of marriage patterns reveals that economic issues have been the root cause of the young marriage age among nomadic females. The value of preserving blood links and riches among clan members is shown through marriages to other clan members, family relationships, and the abhorrence of such unions. The nomadic families used sheep, camels, chickens and goats for their daughters' shirbaha, or the equivalent of money, and taking shirbaha was to compensate the loss of the girl's family for the loss of their production power. Cutting the hair and grabbing the head and face, as well as using a black coffin, are among the cultural symbols of Kermanj people's mourning, which are reflected in the sih-khishti. Wool spinning and horse racing are common games among Kermanj nomads; which is affected by gender and environment. Furthermore, being a Muslim and a Shiite, adhering to religious duties, such as fasting and praying and mourning in the month of Muharram, fatalism, especially in the matter of marriage, devotion to imams and especially Imam Reza, belief in magic and sorcery, prayers, and curses. One of the three-stones' mirrored religious patterns is what led to the presence of academics and clerics there. Besides, respect for some animals, such as camels and white sheep, rams, as well as some plants such as tulips and roses can indicate the totemic patterns of Kermanj clans. The architecture reflected in the sih-khishties shows the process of changing the nomadic pattern (using black tents) to monogamous (using porches, attics, etc.).

Cultural tourism heritage with the purpose of visiting immovable tangible historical monuments –i.e. historical buildings, hillsides, sites, and fabrics- is among the most popular categories of cultural tourism that establish coherence between the old, and new physical structure and portrays the landscape of region in the best possible way by filtering various development frameworks.The county of Kalat Nader in the Razavi Khorasan province (region 7 of the national tourism regions) has undergone gradual cultural changes over time that have consistently contributed to the advancement and development of human civilization. It also portrays a rich history and brilliant experience of the glory of traditional architecture. Despite its splendid history, this region suffers from a less than ideal management due to introduction, preservation, and restoration of immovable historical monuments. Therefore, cultural heritage tourism development in this region would not only restore its cultural-historical dimensions and bring it prosperity in this field, but it would contribute to the comprehensive development of the county from social, economic, and political dimensions through the prosperity of urban-rural activities, job creation, increased attendance and social interaction, reinforcement of intercity and provincial relations, and consolidation of the northern bounds of the country. The present study aims to evaluate the current state of cultural heritage tourism in the region seeking to take a step toward moving on from the current state, resolving the prevailing problems, and tackling the challenges ahead in this area. 

The present study is applied research in terms of the goal, descriptive-analytical in terms of method, and was carried out through desk research (to study the theoretical and experimental background), and field research as means of data collection.With a 10–20% excess distribution of the estimated 96 participants, questionnaires were sent to a sample of experts chosen using snowball sampling and a sample of users chosen through simple randomized sampling in order to gather data for a field survey. Research reliability was examined by surveying cultural heritage tourism experts and professors, and the changes they deemed necessary were applied to the questionnaires before distributing several questionnaires among two aforementioned populations which indicated an inconsistency coefficient smaller than 0.1 for the AHP questionnaire distributed among experts, and a Cronbach’s alpha of 0.951 for the questionnaire handed out to users, thus confirming the reliability of both questionnaires. 

An Analytic Hierarchical Process (AHP) performed in Super Decision software, ordinal Likert measurement in Excel, and integration of two sets of data obtained from users and experts were used to study the current stage of cultural heritage tourism in Kalat Nader County (relying on immovable historical monuments). For this purpose, pairwise comparisons were made between criteria and components based on Saati’s nine-point scale, proposed weights were obtained by calculating the arithmetic mean of scores, and the state of each criterion was obtained by multiplying its weight by the mean score of its sub-criteria (on a Likert scale of -2 to +2) which indicated the favorable condition of only nine out of 32 criteria.The final score of each component was determined by multiplying the mean score of its criteria by its weight. This calculation resulted in a final score for each component of -0.0685 for the county's current cultural heritage tourism situation, where the negative sign indicates unfavorable conditions. Improvement and enhancement of the components of tourism infrastructure (A2), credit and budget (E2), health and hygiene in the environment (F1), tourist support services and facilities (A1), and tourist markets (E1) were revealed as the leading priorities for users and experts in the development of cultural heritage tourism of the region. 

Seeking to develop an accurate understanding, and contribute to the comprehensive improvement of cultural heritage tourism (immovable and tangible) in Kalat Nader County, the present study first studied various opinions, and approaches to cultural heritage and tourism notions to discover the concepts, components, and criteria they shared and collected the respective sub-criteria. The current stage of this type of tourism was studied in the region based on the opinions of users and experts, and the ranking and effect of each component in terms of getting out of the current unfavorable conditions were identified as a basis to present a favorable and ideal vision in line with the current state of the region and prepare and compile fully practical strategies, policies and projects accordingly and in line with the realization and promotion of the prioritized dimensions and components in the long-term development of cultural heritage tourism in the county.

Population instability in rural areas is one of the serious challenges of recent decades, the most important reason for which is rural-to-urban migration and population evacuation of villages. People's sense of belonging to a place is formed by the place where they were born and grew up. In fact, this type of relationship with the place affects people in a lasting way and enriches the human identity. From the point of view of environmental psychology, the sense of belonging to a place is at a higher level than the sense of place, which plays a decisive role in order to benefit and continue human presence in the place (Falahat & Nouhi, 21: 2012). Rural settlements, as the smallest and oldest geographical units, have been formed under the influence of various factors such as natural, social, cultural, historical and economic factors in the geographical context and in the form of human-environment relations (Mekaniki & Nik Farjam, 2014: 47). Iran's border areas have always faced many problems due to various threats of neighboring countries. The border villages of Sarbisheh, with a 99 km common border with Afghanistan, are the sample studied in this study. The question of the present study is: How the sense of belonging to a place affects the stability of the population of the border villages of this city? The study results can provide a better understanding of human behavior in different situations, such as the decision to stay or leave a habitat. 

The present study is descriptive-analytical using survey. Reviewing library and internet references and taking a sample from these references, comprehensive and documented materials related to the research were collected, theoretical foundations related to the subject were reviewed, and the social and physical components of the sense of belonging to a place and appropriate variables were identified. The statistical population of this study includes households living in the border villages of Sarbisheh, i.e. 1394 households. According to Cochran's formula, 253 households were considered as the necessary sample size of the population.The data of the studied sample were collected by survey and a researcher-made questionnaire with different parts (personal information, social trust, social cohesion and participation, social identity, and access to services and facilities), including 45 items on Likert scale. The answers are scored in five options (very low = 1, low = 2, moderate = 3, high = 4 and very high = 5). In this study, face validity was used. In this way, for the design of the questionnaire, it was attempted to match and relate the questions with the theoretical foundations and objectives of the research. Next, it was modified according to the opinions of the professors in the field of rural planning studies. Cronbach's alpha was used to confirm the reliability of the measurement tool. Descriptive statistics (mean, standard deviation, and coefficient of variation) were used for the data analysis and non-parametric binomial statistical test was used to test the research hypotheses due to the non-normality of the data.

The distribution of the frequency of people's views about the social components affecting the sense of belonging to a place includes social trust, social cohesion and participation, and social identity, from which the following results are obtained:Social trust: the average opinions of the people studied about the effect of the component of social trust on the sense of belonging to a place and the stability of rural settlements is equal to 3.70, indicating that the effect of the component of social trust on the sense of belonging to a place and stability of rural settlements is high.Social cohesion and participation: The average opinion of the people studied about the effect of the component of social cohesion and participation on the sense of belonging to a place and the stability of rural settlements is equal to 4.01, indicating that the effect of the component of social cohesion and participation on the stability of rural settlements is high.Social identity: the average opinions of the people studied about the effect of the component of social identity on the sense of belonging to a place and the stability of rural settlements is equal to 3.68, indicating that the effect of the component of social identity on the stability of rural settlements is high.The average of the opinions of the people studied about the effect of physical characteristics affecting the sense of belonging to a place and the stability of rural settlements is equal to 2.52, indicating that the effect of physical characteristics on the sense of belonging to a place and stability of rural settlements is less than average. 

The slow growth and sometimes population evacuation of villages, especially the border villages, is a serious threat to the population and activity, which should be seriously considered by those in charge of land planning and preparation. The study of population changes in the last decade shows the population growth caused by the persistence of the population in the border villages of Sarbisheh. In order to investigate the effect of physical and social components on the stability of rural settlements, due to the non-normality of the data, a binomial non-parametric test was used. The analysis of data obtained from survey showed that all three social components (social trust, social cohesion and participation, and social identity) have a great effect on the sense of belonging to a place and caused the demographic stability of border rural settlements. Also, the results showed the lack of influence of physical components on the sense of belonging to a place in the rural settlements of the border areas. The existing physical infrastructure has not been a factor to strengthen the sense of belonging to a place, and the current sense of belonging to a place is not caused by physical characteristics. However, if the physical infrastructure is strengthened, it can strengthen the sense of belonging to the place and the permanence and stability of the population of remote and border rural settlements. In this study, only the effects of social and physical characteristics on the sense of belonging to a place and population stability of border villages were investigated from the perspective of the local community. Family and ethnic cohesion and ties, along with friendly interactions, sympathy and close relationships among villagers, have been among the variables that have led to the strengthening of the sense of belonging to a place among the border villagers of Sarbisheh.

There are antisocial behaviors in any society, and delinquent people and antisocial personalities have a wide range of harmful behaviors, including breaking the law, violating the rights of others, aggression (O'Connell, 2023: 5), defiant in front of official authorities., disruption of social order (Nasaescu, & et al., 2020: 8), damage to public property and theft that lead to their imprisonment (Mahdiani, Farzadi and Faramarzi, 2018: 3). Antisocial behavior includes a series of crimes that occur at a certain time and place (Tarkarani, Moradinejhad and Roshanpoor, 2020: 2) and is observed at different ages.Several studies have been undertaken in the area of establishing intervention programs and examining their efficacy in reducing antisocial behaviors (Damavandian, 2022: 6). Teaching self-compassion is one of these strategies (Afshani and Abou'ee, 2019: 2). Based on Neff & Germer (2017), self-compassion is being kind to oneself, experiencing and being affected by the suffering of others, and it is an effective factor in reducing the occurrence of harmful behaviors (Wu & Zhang, 2023: 7). the riverFurthermore, in this context, the role of spirituality and spiritual education should not be neglected. Beliefs and religious beliefs were extremely important at all times (Hedayati Dana, Saberi and Nasrollahi, 2022: 3). Spirituality is one of the capabilities of humans that provides them with ways to cope and problem-solving strategies (Mousavi et al., 2022: 4). The positive effect of spiritual therapy on psychological well-being (Frogosa, 2022: 20), anger reduction (Muhammad, Sakari & Omar, 2022: 3), drug addiction treatment (Abidin, 2022: 5), psychosocial adaptation (Toledo, Ochoa & Farias, 2021: 3 and 4) is specified.The goal of the current study is to compare the efficacy of spiritual therapy and self-compassion training on the antisocial behavior of prisoners in light of the aforementioned explanations. It appears that self-compassion training and spiritual therapy can be used as intervention methods to reduce the incidence of antisocial behaviors.   

The current research is a semi-experimental type with a pre-test-post-test design with a control group. The statistical population of this research was formed by all prisoners of Birjand city in the first six months of 1400. The number of sample members in this research was made up of 60 male prisoners who were willing to cooperate which had the criteria to enter the research. This number was selected by available sampling and randomly divided into three groups, two experimental groups (20 people), and a control group (20 people). To measure antisocial tendencies, the scale of antisocial behavior of Khademi prisoners (2013) was used, which contains 15 items about antisocial behavior, which was prepared based on the diagnostic criteria of DSM-IV-TR2. This scale is scored on a 4-point Likert scale from never observed (0) to frequently observed (3). While the other experimental group underwent spirituality-therapy with revision (Galanter & Siegel, 2009: 28) in 12 90-minute sessions, the experimental group underwent training based on Gilbert's (2009) package for compassion-therapy, while the control group received no training in accordance with the research's hypotheses and methodology. The data was analyzed using SPSS version 23 statistical software. In the descriptive part, descriptive statistics (frequency, percentage, mean and standard deviation) were used, and in the analytical part, mixed variance analysis test (multivariate covariance) was used to check the research hypotheses. 

Based on the nature of the research, the average and standard deviation of the scores of the components of antisocial tendencies in two stages of measurement are separately given for the experimental and control groups, were studied.To study the effectiveness of spiritual therapy and self-compassion training on antisocial tendencies, univariate covariance analysis was used. Checking a few statistical presumptions is important before running this test. The interaction effect of the group and the pre-test, which was 3043.35 for the sum of squares with three degrees of freedom and the F value was 2.83 at a significance level of 0.08, was the cause of changes in the regression line slope test. The results of the analysis of statistical assumptions showed that the test of the equality of the slope of the regression line, and the precondition of the equality of variances (using Levine's test) are the same for the experimental and control groups (the interaction between the experimental conditions and the covariance variable is not significant) and the use of covariance analysis is unimpeded (p<0.05).The major impact of spiritual therapy and self-compassion training on antisocial behavior inclinations in the post-test is substantial, according to the ANCOVA findings, which exclude the influence of pre-test antisocial tendencies scores as a covariate. The observed difference among the average scores of antisocial tendencies of the participants of the experimental-control groups based on the group membership in the post-test stage is significant with 95% confidence (P<0.05). The intervention rate is 0.45. The adjusted averages are presented in the table, that is, the effect of the pre-test variable was statistically removed.The adjusted averages show that the average score of antisocial tendencies of experimental groups is more reduced compared to the control group. 

The present study was conducted with the aim of surveying and comparing the effectiveness of spiritual therapy, and self-compassion training on the antisocial behaviors of prisoners in Birjand city. The study's findings demonstrate that spiritual and self-compassion-based therapies may both effectively lower the propensity and prevalence of antisocial conduct among convicts. Based on this, the results of the present study, while providing a basis for conducting extensive research on treatments based on spirituality, and self-compassion, help psychotherapists and counselors use these treatment approaches in similar cases to reduce the incidence of behaviors destructive and abnormal use in their clients. Another suggestion of the current research is that in future researches, the community of female prisoners should be used for the effectiveness of mentioned treatments and a comparison of the effectiveness of the treatments in two groups of women and men should be presented. In addition, by using spiritual therapy and self-compassion-based techniques until they are freed from jail, helpers and counselors who provide counseling services to inmates may lower delinquent and antisocial ideas in prisoners. Additionally, it is important to reduce the frequency of these activities among convicts. therapy, therapy based on self-compassion, antisocial behaviors, prisoners.

Religious tourism, based on religious convictions, is one of the world's oldest, and most successful travel types from antiquity to the present. The world needs to boost religious tourism, especially in Islamic countries. Islam promotes advancement and greatness for people. The aforementioned information demonstrates how Islam has significantly influenced Iranian tourism, travel habits, and travel reasons. Regarding the presence of Razavi Holy Shrine, other natural and historical attractions, and its location on North-South Transnational Corridor, Mashhad, the first pole of the Shiite world and Iran's second religious’ city, attracts the most religious tourists. Although it is agreed that this is the city's main goal, it should be highlighted that Iranian tourism management practices have shown that the industry's top priority is the preservation of values, not economic or social issues. Despite what has been said, the researcher decided to close the gap in earlier studies by presenting the indigenous model of tourism while considering structural and meta-structural differences, as well as the country's platform for offering religious tourism services, which is completely distinct from other models in other parts of the world. Iran has a brand-new and cutting-edge religion. What is the regional pattern of religious tourism in Mashhad, as mentioned in the research's stated purpose?

The present study uses a mixed-method approach to analysis, combining preliminary and analytical methods, focusing on achieving specific research objectives. The qualitative portion of the study involved using an interview protocol for gathering data. Subsequently, the grounded theory approach was employed to categorize, classify, and scrutinize the data. Twelve persons who have the necessary competence and occupy academic positions in the travel and tourism sector make up the community of qualitative researchers. This group also includes managers and those who are actively interested in Mashhad's religious tourism. The study uses an exploratory approach to interviewing while utilizing a snowball sampling method. The quantitative aspect of the study utilizes the partial least squares technique, and the model is validated via smart-PLS software. The quantitative section of researcher-developed questionnaire employs a data collection tool based on a statistical model and population. The population in question consists of religious tourists in Mashhad, with a sample size of 384 individuals selected via Cochran's formula and random sampling methodology.

The initial stage of this study involves identifying the subject matter (terminology), and conducting interviews with scholars, specialists, and notable advocates within the tourism industry for data analysis. Thus, after the researcher's open coding phase, a total of 85 codes were found once the analysis of the first 8 interviews was finished. The researcher made linkages between the codes obtained from the earlier stage during the axial coding step. To create the fundamental dimensions, this was done by using their respective traits and dimensions. Open coding relies on description capacity, which serves as the foundation for data analysis to arrive at conclusions. During selective coding phase, the researcher refined the theory, and focused on a limited number of categories while making theoretical adjustments as necessary. A paradigmatic model was developed by identifying its primary constituents. The quantitative component of study involved testing the process model derived from the qualitative findings. Analysis of the results revealed that the reliability values for both indicators, as well as their composite reliability, exceeded 0.7 for all research variables. This may indicate the validity of the survey used for the study. Convergent validity, which is based on the average value of extracted variance, and divergent validity, which is based on the Forner-Larker criteria, were computed in order to evaluate the measurement model's validity. The structural model's path coefficients among the research variables were found to be significant, as indicated by the coefficients' values exceeding the absolute value of 1.96. The estimation model of standard coefficients reveals that both the factor loadings in the measurement model, and beta path coefficients in the structural model exceed 0.5. This suggests that there is evidence supporting the presence of manifest variables (rectangular variables) in the measurement model, and latent variables (oval variables) in the model. The phenomenon under consideration pertains to the structure. The adequacy of the internal model was assessed. In contrast to measurement models, the internal model ignores all unresolved issues and model variables in favor of concentrating only on latent variables and their interactions. In order to determine if the model is structurally adequate, many criteria have been evaluated. The GOF index score of 0.607 indicates that the model fits the data well.

The study's framework showed that various factors, including the management of tourism facilities and services, the religious research system, and the establishment of religious tourism culture, contribute to the emergence of religious tourism in Mashhad. The causal conditions previously mentioned exert a direct effect on the primary and central phenomenon under investigation, specifically macro-policies related to religious tourism. In light of these conditions, it is imperative to implement pertinent policies. In light of the current situation, it is essential to take into account the supply of necessary infrastructure and services in line with the needs of religious visitors. In contrast, by having a negative effect on the religious tourism industry in Mashhad, the challenges related to religious tourism may make it more difficult to achieve goals. Through strategic evaluation of tourism, pertinent managers can surmount environmental challenges, and ultimately attain the development of tourism as the ultimate objective. Based on the findings of this study, the promotion, and establishment of urban tourist destinations in Mashhad have a significant effect on the religious tourism industry of the city, serving as a fundamental factor in attracting visitors. The influx of tourists to Mashhad's tourist attractions generates demand for urban tourism services and amenities in the surrounding areas. The expansion of tourism services offers a crucial framework for augmenting employment prospects in the realm of urban tourism. The provision of urban tourism services has contributed to the facilitation of tourists' access to tourism services. The aforementioned phenomenon functions as the basis for the increase in visitor influx to Mashhad's tourist destinations, thereby possibly nurturing the expansion of the city's tourism industry. To assess the effects of tourism marketing initiatives on the scale of the target market, as well as the economic and employment opportunities in Mashhad, it is feasible to compute the expenditures incurred by tourists over a specific time frame across various sectors, including religious centers, lodging establishments, dining establishments, tourist attractions, and recreational facilities, while taking into account the observance of social and cultural norms and local and indigenous customs.