نشریه دین و ارتباطات
سال شانزدهم شماره 1 (بهار، تابستان، پاییز و زمستان 1388)

The article explains three kinds of identity, namely social, political and cultural. Then it examines the existing solidarity among these three overlapping identities. The aim is to define the conceptual distinction between cultural solidarity and other kinds of solidarity in order to avoid a conceptual ambiguity in policy-making. By cultural solidarity we mean the shared sense of belonging as the result of attempting to maintain the components and factors of cultural identity. One example is the distinct forms of identity embodied in the concept of Ummah as understood by the Islamic approach and the role of identity and cultural solidarity even in the absence of other identities and solidarities.

"Message" is generally defined as what is imparted from the sender to the receiver in the communication process; this is performed through a variety of forms by different media. One general classification is dividing the messages info those understood consciously and those which are understood unconsciously, in this sense messages lower than the audience's conscious threshold are technically called hidden or subliminal messages, which are functionally rooted in psychology. While in the past they were mostly practiced in hypnosis for latent learning, they now make a common feature of media such as the cinema including animation which often addresses children and the young in their early teens. This article deals with this process and its consequences from legal and commercial points of view.

One of the strategic issues that has a remarkable influence on the quality and direction of general cultural policies in the Islamic Republic of Iran is the role and size of relationship between the state and culture. To recognize this, the article surveys the Supreme Leader's views (as the highest authority) in this regard and after explaining the relation between politics and culture, it specifically refers to the status and role of the Higher Council for Cultural Revolution in the Iranian system. Thus by defining the central place of the HCCR, it brings into focus the institution's central role as the governing agent for policy making orientation and supervision in the field of culture.

To offer new and substitute perspectives in communication science and provide appropriate grounds for domestic theorization require the knowledge of pre-theoretical presuppositions of predominant theoretical trends, known as meta theoretical presuppositions. Every philosophical trend or every paradigm constitutes a system of these meta-theoretical presuppositions including ontological, epistemological, ideological and axiological presuppositions. By a meta-theoretical analysis of theories and communication problems, we come across some meta-theories, namely rationalism, functionalism, exegeticism, criticism and especially postmodernism. Each of these meta-theories has offered their own trends to various pertinent fields of communication theories. Besides these philosophical approaches, there exists a form of meta-theoretical analysis that aims at providing an Asian-centered meta-theoretical perspective and "de-westernizing" the communication theory.

From early 1930s and side by side with the mass media expansion, research activities in this field started. The basic principles of this science are: control analysis, content analysis, media analysis, audience analysis, and the analysis of media impact on the audiences (Motamednejad, 1356, P.14). It is necessary, therefore, to examine all these factors one by one to obtain a comprehensive model in social communication sciences, meanwhile, it should be noticed that due to social and cultural diversity, the model of each factor is different from the other, a difference which puts its effect on the results, the article is thus intending to center on "audience analysis" as the most important factor in this science as the most important factor in this science (Mohsenian Rad, 1369, P. 367) and elaborate on it based on a local perspective and by relying on Islamic values to determine the way the media should look on their audiences and categorize them. The reason is that some misunderstandings have led to erroneous classifications. This study with the use of library research has examined international audiences for an Islamic media, and by adopting "faith and good deeds" as a criterion, it has obtained eight classes of audiences. It has then depicted differences among the believers and non-believers and has determined each of these group's trends. Finally, the relation of the Islamic media itself with the audience has been discussed and the manner of interacting with each audience group has been explained.

The scope of study on the history of Islam in general and Imam Ali's rule in particular has typically been restricted to a description of events, a fact which has resulted in neglecting most of the social and cultural dimensions occurred during that period of time. What can now be done to initiate a better understanding of those events is the explanation for Imam's outlook and theoretical principles through his discourse, since language proclaims the man; and by analyzing a person's words one can reach a comprehensive view of his ideas. Also, by considering the overall logic behind the available sayings of Imam and their analysis, it is possible to reconstruct a whole corpus of Imam's thought. This article seeks to make a survey of the content of Imam Ali's exchanged letters with Muaviah in the course of Imam's short rule, for the purpose of achieving a comprehensive view of Muaviah's political, intellectual, ideological and ethical principles.