نشریه مطالعات راهبردی بسیج
پیاپی 59 (تابستان 1392)

The theory of cultural capital is a developed and novel way of looking at the concept of capital, which forces it out of economical and commercial constraints, extending it to other forms in social and cultural areas. It was initially introduced by Pierre Bourdieu in 1964. However, the way it was evolved has to be sought in the backgrounds of classical sociology as well as in the thoughts of thinkers like Marx, Durkheim, Weber, and Simmel. Various definitions have been offered by scholars, each of whom has made a reference to this issue from a different angle. From Bourdieu’s viewpoint, cultural capital involves three dimentions, namely, embodied, objectified, and institutionalized. The whatness of cultural capital, and the way its components and parameters are determined as appropriate and in accordancewith any society, is a criteria for measuring the quality of culture in that society, which can be used as a base for identifying the way it can be promoted. So, addressing what Basij’s cultural capital is, is a step that cab be taken to measure, extend and promote Basijis’ cultural capital in the society. The study of the whatness of Basijis’ cultural capital should become indigenous taking into account the arguments in the sociology of culture, as well as by focusing on the origins and features of Basiji culture and thinking in terms of its dimensions and parameters. Taking the same viewpoint, one can conclude that Basijis’ cultural capital involves spiritual and material dimensions, each of which covers its own respective components and parameters. This will help define Basijis’ cultural capital.

The evidences recorded in past wars and in the present century constituteundeniably documented cases that prove that passive defense is of vital importance. One of the actions that has a specific relation with passive defense, and that can be taken for lowering human vulnerability is to locate shelters that people can use in times when enemy starts attacking. These shelters can be designed at both general and private levels. Private ones are localized at apartment levels, and general ones at city levels. Aimed at exploring the effects of wars and its associated crises upon the society and the space, the present article has set out to localize the multi-purpose and shelter functions in cities on the basis of documentary and library studiesin the form of analytical-descriptive studies. For this purpose, it has identified three criteria and eleven factors that have a bearing on the localizing of general shelters, measuring them through conducting surveys with specialists- in the form of interviews and questionnaires- by using analytical network process as one of the newest ways of decision making methods developed for making multi-criteria decisions. Finally, it has identified the most preferred places that are appropriate with the objective through an overlapping of data layers and implementation of these coefficients in Arc GIS software. To achieve the above-mentioned objectives, the District 6 ofTehran has been selected as a case study due to having activity-specific and situational merits on the one side, and due to the fact that a remarkable part of the population live in cities on the other hand.

That the Supreme Leader has put a name to each year in the early days of NouRuz, describes the country’s grand approach in that year. These namings have been used to realize Iran 1404 Outlook Document and other higher-level documents, which have taken on an economic function. So, it is incumbent upon everybody to make his best in meeting the objectives envisioned by/in such namings. As a body with an abundant potential for contributing to this domain,Basij plays a fundamental role in meeting the above. It is obvious that this contribution will not be possible unless efforts are made to identify the capabilities and plan for enabling whatever weaknesses they are suffering from. It is as a part of this process that the idea of enabling Basijis to play a more active role has been made. Using SPSS software 19 with t-test, the present research has set out toanalyze the 180 questionnaires that were sufficiently reliable and valid, and randomly distributed between Basijis of the city of Zanjan. An analysis of the results shows that the above-mentioned statistical community is plausibly acceptable, but is open to some weaknesses in terms of cognitive capability where it should be focused by authorities in order to make Basijis play a more robust role in realizing the economical objectives.

The present research is of fundamental type, which has been carried out with descriptive-and historical methods using library resources. Centering on the Holy Koran, Sunna, and the traditions coming from the Holy Prophet and Imams, this research tried to focus on the consequences of the act of enjoining goodand forbidding wrong, and those of failing to do so from an individual and government point of view. For a society to continue to exist, it is required to pursue objectives and causes based on confirmed values. This will occur only with governmentalplanning (Islamic government) and public commitment (Islamic Umma). The Islamic community will be able to get protected against deviations and wicked acts only with the act of enjoining good and forbidding wrong as a divine tradition. In this society, everybody is obliged to do ‘enjoining good and forbidding wrong’. Every Moslem is held accountable for improving the ethical standards in his society, where he has to make his best to do his duty by acquiring the required body of knowledge and skills. Consequently, the skills required in enjoining good and forbidding wrong include: avoiding arrogant behavior, the way one deals with arrogant people, not committing offensive and indecent behavior, avoiding impolite and improper behavior, displaying a positive role, observing individuals’ privacy, establishing friendly terms with people, keeping an attractive appearance, keeping cool in any situation, not feeling ashamed, and standing upright and strong in front of those who hold tenures; all requiring a high-level attention.

The present research paper entitling the model of family management in conduct Razavi with religion – sociological approach, pursues the following objectives; a- explanation the management of economic, social and cultural dimensions of the family in conduct Razavi b- Offering a model of family Management in conduct Razavi c-Providing practical approaches for a desirable family in conduct Razavi inpresent. The method is descriptive - qualitative and its tool is taking notes. Statistical population is all comments of Imam (AS) on how to measure and manage economic, social, and cultural dimensions of the family and the sample for studying is his available theoretical and practical manner. Some of the findings are; in Imam Reza (AS) manner the education and socialization of children, family economics, duties and position of the family members and finally management of the family for prevention of injuries is not possible without programing and managing. Final results showed that in conduct Razva, desirable Families are associated with optimal management and it’s all dimensions are based on family planning, coordinating, organizing, leading and controlling. The model has five key steps. This model is based on the God philosophy and closing to him.

The most important function of the mobilizing discourse is that it has managed to protect and integrate the nation and call it up to defend the best interests of the country. The nationalist discourse from the Constitutional Revolution through the Pahlavi Era (the secondPahlavi) has played this role, but has failed to integrate he nation in historical crises, and to draw them into field battles. A study of the way people faced the occupation of the country in the two world wars, the Coup D’état of 1299, pushinh Pahlavi the First Shah outof Iran in 1941, and the Coup D’état of 1332 show that the Nationalist discourse has been disqualified to count for that matter. The most significant reasons for this inefficiency include: the lack of a native epistemological support, making a mistake in introducing Islam (picking Islam) as an antagonist force, being antagonistic towards the native culture, relying on temporary sensations, and that those who generate this discourse are disqualified. A comparison between the public engagement with critical and vital situations of the countryfrom the Constitutional Revolution through the Pahlavi era with the Post-Revolution era reveal that political Islam discourse brings in an advantage capability and capacity for nation-building and social mobilization of the Iranians. People’s presence in the victory of the Islamic Revolution, the 8-year war, the events taking place in 1999 (Tir 1378), the post-election events in 2009, the insistence on the nuclear rights as well as the resistance against the West-led sanctions are examples of the mobilizing power of the political Islam discourse.