پژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260622The Model of Upgrading the National Media to a Public University with an Audience Literacy Enhancement Approachالگوی ارتقاء رسانه ملی به دانشگاه عمومی با رویکرد سوادافزایی مخاطبان94224196210.22083/scsj.2026.566013.1346FAحسینسبطیدانشجوی دکترای مدیریت و برنامهریزی فرهنگی، گروه مدیریت امور فرهنگی و رسانهای، دانشکده مدیریت، واحد علوم و تحقیقات، دانشگاه آزاد اسلامی، تهران، ایران. hossein.sebti@iau.ir0009-0009-1061-7884ابراهیمحاجیانیدانشیار جامعهشناسی، گروه آیندهپژوهی، دانشکده آیندهپژوهی، دانشگاه امام حسین (ع)، تهران، ایران. (نویسنده مسئول)
Ebrahimhajian42@gmail.com0000-0002-7537-1725سید رضاصالحی امیریدانشیار مدیریت، گروه مدیریت امور فرهنگی و رسانهای، دانشکده مدیریت، دانشگاه آزاد اسلامی، واحد علوم و تحقیقات، تهران، ایران. dr.salehiamiri@gmail.com0000-0002-7279-2209فاطمهعزیزآبادی فراهانیدانشیار مدیریت و برنامهریزی فرهنگی، گروه مدیریت امور فرهنگی و رسانهای، دانشکده مدیریت، واحد علوم تحقیقات، دانشگاه آزاد اسلامی، تهران، ایران. f.afarahani@iau.ir0000-0002-1839-7726Journal Article20251216The Model of Upgrading the National Media to a Public University with an Audience Literacy Enhancement Approach<br>Hossein Sebti, PhD Student in Cultural Management and Planning, Islamic Azad University, Research Sciences Branch, Tehran, Iran. Email: sebtiproducer@gmail.com<br>Ebrahim Hagiani, Associate Professor, Faculty of Futures Studies, Imam Hussein University, Tehran, Iran. (Corresponding Author) Email: ebhajiani@gmail.com<br>Seyed Reza Salehi Amiri, Associate Professor, Faculty of Management and Economics, Islamic Azad University, Research Sciences Branch, Tehran, Iran. Email: dr.salehiamiri@gmail.com<br>Fatemeh Aziz Abady Farahani, Associate Professor, Faculty of Management and Economics, Islamic Azad University, Research Sciences Branch, Islamic Azad University, Tehran, Iran. Email: farahani@iau.ir<br>Extended Abstract<br>Introduction: In the contemporary context, Iranian society is simultaneously experiencing rapid developments in information technology, the expansion of social media platforms, declining trust in traditional media, and the widespread dissemination of misinformation and misleading content. Under these circumstances, defining the role of national media solely as an informational and entertainment institution is no longer sufficient to meet societal needs. In response to these challenges, the concept of a “Public University” within national media has emerged as an innovative approach that redefines media as a comprehensive educational and cultural institution. Its primary objective is to enhance various dimensions of audience literacy, including media literacy, cultural literacy, visual literacy, digital literacy, critical literacy, and intercultural literacy. This applied qualitative study aims to develop a conceptual and operational model for realizing such a Public University within the Islamic Republic of Iran Broadcasting (IRIB), with a particular emphasis on audience literacy.<br>Method: This study adopted a qualitative design based on the grounded theory approach developed by Strauss and Corbin. The participants consisted of 20 experts in media and cultural studies, as well as senior managers with executive experience in national media, who were selected through purposive and snowball sampling. Sampling continued until theoretical saturation was achieved. Data were collected through in-depth semi-structured interviews and analyzed in three stages: open coding (identification of initial concepts), axial coding (identification of relationships among categories), and selective coding (development of the final paradigmatic model). Content validity was assessed using Lawshe’s Content Validity Ratio (CVR), and inter-coder reliability was examined using Cohen’s kappa coefficient, yielding a value of 0.76, indicating an acceptable level of agreement. In total, 384 open codes and 44 axial codes were extracted and subsequently organized into major selective categories. All interviews were conducted according to a predefined interview protocol that included both general and specialized questions.<br>Findings: The findings revealed that the realization of a Public University within national media is shaped by a set of interrelated factors. The analysis identified causal, contextual, and intervening conditions influencing the proposed model. These factors included social and psychological factors, ideological and political considerations, socio-cultural conditions, the need to avoid superficial and ostentatious approaches to content production, ideological and cultural constraints, structural and organizational challenges, external competitive pressures, the inherent functions and influence of media, the diversity and evolving roles of audiences, legal and ideological responsibilities, digital and infrastructural challenges, and the inherent limitations and requirements of public media. The study also identified a range of strategic actions. The most important strategies included enhancing audience interaction, simplifying and presenting content in an engaging manner, utilizing experts and credible sources, conducting audience research and needs assessments, diversifying genres and program formats, and employing indirect and implicit educational approaches. The anticipated outcomes included the enhancement of general literacy, the strengthening of cultural and intercultural literacy, the promotion of personal development and creativity, and the improvement of cognitive and practical skills.<br>Conclusion: The findings indicate that transforming national media into a Public University centered on audience literacy is not merely an optional initiative but a strategic necessity in contemporary Iranian society. Drawing on expert perspectives as well as successful domestic and international experiences, the proposed model offers a comprehensive and practical framework that can inform major media policymaking efforts. The successful implementation of this transformation requires a strong commitment among media managers to the educational and cultural role of media, the provision of sustainable financial resources, continuous professional development for content producers, meaningful engagement with audiences, and organizational flexibility in responding to rapid changes in the media environment. If successfully realized, national media can evolve beyond its current role as an informational and entertainment medium and become a credible educational, cultural, and empowering institution for society. In the long term, such a transformation can contribute significantly to strengthening social capital, enhancing public trust, and promoting cultural cohesion. Based on the findings, several strategic recommendations are proposed, emphasizing that television should be conceptualized as a Public University dedicated to enhancing public literacy and empowerment, an approach that has also been supported by evidence from international experiences.هدف از تحقیق حاضراراِیه الگوی تحقق دانشگاه عمومی برای رسانه ملی ،با رویکرد سواد افزایی مخاطب است ،پژوهش حاضر یک پژوهش کاربردی واز نظر روش انجام یک پژوهش کیفی است ،جامعه آماری پژوهش 20نفر از خبرگان حوزه رسانه فرهنگ و مدیران ارشد رسانه ملی بوده اند. روش نمونه گیری در این تحقیق گلوله برفی و حجم نمونه در نقطه اشباع نظری تعیین گردید. در این مطالعه به منظور گردآوری داده ها از ابزار مصاحبه بر اساس رویکرد استراوس و کوربین استفاده گردید. روش تحلیلی کیفی داده بنیاد بود. بر این اساس سه مرحله کدگذاری باز، محوری و انتخابی بر روی عبارات معنایی استخراجی از مصاحبه ها انجام گردید. به منظور تایید روایی کد ها از شاخص CVR و در بخش پایایی از ضریب کاپای کوهن استفاده شده است. تحقیق حاضر با بهرهگیری از روش تحلیل داده بنیاد و تجارب داخلی و بینالمللی، مولفههای موثر بر تحقق دانشگاه عمومی در رسانه ملی با رویکرد سوادافزایی مخاطبان را شناسایی کرده است. عوامل علی عمدتاً شامل سیاستگذاری کیفیگرا، ارزیابی نیازهای آموزشی، معرفتافزایی علمی، تبدیل دانش به رفتار نهادینه و بهرهگیری از منابع معتبر است که نیازمند بازتعریف هویت رسانه به عنوان موسسه تربیتی–آموزشی میباشد. عوامل زمینهای، به عنوان بسترسازان، شامل موانعی مانند ساختار انحصاری دولتی، محدودیتهای منابع انسانی و رقابت دیجیتال خارجی، و فرصتهایی نظیر تجربه بحران کرونا و تحولات جهانی سواد است که موفقیت به مدیریت هوشمند آنها وابسته است. عوامل مداخلهگر، با نقش تقویت یا تضعیف، شامل چالشهایی مانند تمرکز بر سرگرمی سطحی و محدودیتهای ایدئولوژیک، و راهحلهایی چون تعامل مخاطبان، مدلهای نوین محتوایی و همافزایی با نهادهای آموزشی میشود. راهبردهای پیشنهادی بر تغییر همزمان در سطوح محتوا (تولید معتبر و غیرمستقیم آموزشی)، فرم (جذابسازی و تنوع ژانرها) و ساختار (پژوهش مخاطبمحور و تخصصیابی شبکهها) تمرکز دارند تا رسانه ملی به پلتفرمی یادگیری مادامالعمر تبدیل شود. نتایج مورد انتظار شامل نهادینهسازی انواع سواد، تغییر پایدار رفتار، افزایش اعتماد و مرجعیت رسانه، تقویت انسجام ملی، مقاومت در برابر جنگ شناختی و بازسازی سرمایه اجتماعی کشور استhttps://scsj.ricac.ac.ir/article_241962_da2374f4cbe633be016f19db78a1a4f4.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522Conceptual preparation of social assessment of “artistic literacy”تدارک چارچوب مفهومی سنجش اجتماعی سواد هنری436723751910.22083/scsj.2025.519422.1276FAمیثممهدیاراستادیار مطالعات فرهنگی، دانشکده علوم اجتماعی، دانشگاه علامه طباطبائی، ایران، تهران، ایران. (نویسنده مسئول).
m.mahdyar60@gmail.com0000-0001-9289-9401سیمینویسیدانش آموخته دکتری جامعه شناسی فرهنگی، دانشگاه علامه طباطبائی، تهران، ایران. siminveisi@gmail.com0000-0002-2527-4804سهیلاحسنیکارشناسی ارشد پژوهش هنر، دانشگاه مازندران، بابلسر، ایران. soheilahsani77@gmail.com0000-0003-0903-6029محمدپورکیانیدکترای سیاستگذاری فرهنگی، دانشگاه باقرالعلوم، قم، ایران. m.poorkiani@gmail.com0009-0008-2090-2518Journal Article20250426Introduction: If cultural policy is understood as the activation of cultural resources in the service of cultural objectives, then art in general, and Islamic-Iranian art in particular, can be regarded as one of the most significant cultural resources for cultural and artistic policymaking in Iran. One important dimension of such policymaking is the enhancement of public awareness of art and the cultivation of artistic taste, appreciation, and understanding among citizens. Despite the existence of educational curricula, books, and studies related to art education, the scholarly and policy literature on the concept of art literacy remains limited within Persian academic discourse. Therefore, art literacy can serve as a useful concept for understanding, assessing, and measuring the current state of artistic awareness and taste for application in cultural policymaking. Using a documentary research method, this study sought to identify the dimensions and components of art literacy in order to develop more objective and practical indicators for policy and measurement purposes.<br>Methods: This study employed a qualitative approach based on documentary and library research. Given the limited domestic literature on art literacy, foreign academic sources as well as relevant cultural texts were examined to identify the dimensions of the concept. In addition, theoretical literature related to neighboring fields, including art education and art criticism, was reviewed in order to expand and refine the indicators of art literacy. Through an intertextual analysis of relevant sources, combined with inductive reasoning and the use of selected existing indicators, the various dimensions of art literacy were identified with particular attention to their applicability within Iranian society.<br>Findings: Based on the analysis, the most important indicators for measuring art literacy in Iranian society include:<br>Art Historical Knowledge: Knowledge of major Iranian and international artists and their works across different artistic forms, with particular emphasis on Islamic-Iranian arts. This dimension includes familiarity with major historical periods of art (ancient, modern, postmodern, Islamic, etc.), the lives and works of prominent artists, the artistic media in which they worked, and the ability to associate artworks with their historical contexts.<br>Art Field Knowledge: Knowledge of artistic fields and media, with an emphasis on Islamic-Iranian arts. More specifically, it includes awareness of major artistic events in Iran (such as markets, auctions, and festivals), artistic institutions, associations, groups, materials and tools, artistic contexts in Iran and the world, books and media programs related to art, cultural gatherings, museums, historical sites, and other cultural heritage spaces.<br>Form-Based Knowledge of Art: Knowledge of artistic forms and formats and their distinctions from other artistic expressions, with particular emphasis on Islamic-Iranian arts. This includes familiarity with artistic forms and their subcategories, as well as the ability to distinguish Islamic-Iranian artistic traditions from other artistic traditions.<br>Knowledge of Art Movements and Genres: Familiarity with major artistic schools, movements, and genres in Iran and around the world. This includes knowledge of the characteristics of different schools and genres, their major representatives, and the principal genres of Islamic-Iranian art.<br>Aesthetic Knowledge: Familiarity with the principles of aesthetics, particularly those associated with Islamic-Iranian artistic traditions. This includes understanding concepts of beauty and ugliness, as well as the ability to recognize and describe artistic elements such as form, composition, harmony, color, unity, balance, rhythm, themes, and geometric patterns.<br>Art Criticism Knowledge: Familiarity with the principles and methods of art criticism. More specifically, it includes knowledge of semiotic and discursive approaches to artworks, the ability to describe artistic details, distinguish form from content, discuss the themes and meanings of artworks, and recognize major art critics and media dedicated to art criticism.<br>Artistic Engagement and Preferences: The capacity to appreciate and experience aesthetic pleasure through artworks. This includes direct engagement with works of art, participation in artistic events, purchasing and collecting artworks, discussing artworks with others, selecting artworks as gifts, and recognizing the significance of art in everyday life.<br>Artistic Ecology: Familiarity with the artistic capacities of Iran’s ecosystems and cultural subcultures. This dimension includes knowledge of the relationships between artistic forms, materials, tools, genres, and their geographical and cultural contexts.<br>Conclusion: If we set aside certain postmodern approaches that reject stable artistic standards and emphasize innovation, deconstruction, and rupture with tradition, and instead consider classical aesthetic principles such as balance, harmony, proportion, coherence, and precision, art may be understood as contributing to the intellectual, moral, emotional, and behavioral development of individuals. From this perspective, the cultivation of artistic taste and literacy becomes an important cultural objective, particularly given the rich aesthetic heritage embodied in Islamic-Iranian art. At the same time, the development of artistic taste should remain connected to the historical, cultural, and social foundations of a given society; otherwise, it may provoke cultural and political reactions. Consequently, enhancing public art literacy across dimensions such as art history, artistic fields, artistic forms, aesthetic principles, schools, and genres—with particular emphasis on the historical and civilizational heritage of Iranian and Islamic culture—can contribute significantly to the cultural and social development of Iranian society. Furthermore, measuring art literacy through the proposed indicators can provide a more accurate understanding of how art is perceived, appreciated, and consumed in Iranian society, thereby offering valuable insights for cultural and artistic policymaking.اگر سیاستگذاری فرهنگی را «فعالسازی منابع فرهنگی در خدمت مأموریتهای فرهنگی» معنا کنیم ازاینرو توجه به مقوله هنر بهطورکلی و هنر اسلامی- ایرانی بهعنوان یکی از مهمترین منابع فرهنگی ایران میتواند نقش عمدهای در سیاستگذاری فرهنگی و هنری ایران ایفا کند. یکی از ابعاد این توجه برنامهریزی برای افزایش آگاهیهای عمومی در حوزۀ هنر و ارتقا و پرورش ذوق عامه در ارتباطگیری با آثار هنری، خوانش و فهم آثار هنری است. «سواد هنری» یکی از مفاهیمی است که میتواند درزمینۀ فهم وضعیت فعلی آگاهی و ذوق هنری و سنجش آن برای کاربست در سیاستگذاری فرهنگی مورداستفاده قرار گیرد اما ادبیات علمی و سیاستی پیرامون این مفهوم در ادبیات علمی فارسی بسیار نحیف و محدود است. در مقاله حاضر تلاش شده با روشی اسنادی ابعاد و مؤلفههای سازنده سواد هنری همچون آگاهی پیرامون تاریخ و میدان هنر، فضاها و رویدادهای هنری، مؤلفههای زیباشناختی هنر، نقد هنری و شاخصههای بومشناختی هنر موردبحث قرار گیرد تا زمینهای برای شاخصسازی عینیتر و کاربردیتر برای کاربست سیاستی و نیز سنجش آن فراهم شود.https://scsj.ricac.ac.ir/article_237519_7bb3485bacef93cdadbc0bcbcf19fa54.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522The function of tolerance culture in social security (case study: Ferdowsi’s shahname)کارکرد فرهنگ مدارا در امنیت اجتماعی (مطالعۀ موردی: شاهنامۀ فردوسی)699524225310.22083/scsj.2026.550789.1313FAمنوچهردانش پژوهاناستادیار گروه علوم پایه، دانشکده فارابی، تهران، ایران. mdpajuhan@yahoo.com0009-0006-1629-6573Journal Article20251202Introduction: The culture of tolerance is one of the most effective means of establishing social security within a society. Its absence has played a significant role in weakening social security in contemporary Iranian society. A culture of tolerance can contribute to addressing social problems by bringing together individuals with diverse beliefs, preferences, and perspectives and enabling them to cooperate in solving common issues. Furthermore, tolerance can be regarded as a major cultural achievement across various spheres of social life. Contemporary societies, including Iranian society, face complex and evolving challenges. Among the resources that can help address these challenges is the culture of tolerance. Tolerance has the capacity to unite people from different intellectual and ideological backgrounds around a common goal: the improvement of their society. In this sense, the culture of tolerance can be understood as an interactive model of human relations both within and between social groups. It is shaped by social interactions while simultaneously influencing them. This phenomenon is affected by multiple factors and produces consequences that are crucial for social groups and communities.<br>Revisiting and reinterpreting the intellectual heritage of classical thinkers in Persian literature—particularly Ferdowsi’s Shahnameh, which serves as both a reflection and an organizer of society—can contribute to the localization and indigenization of contemporary knowledge on social security. The Shahnameh was composed during a period in which Arabic, as the language of administration and high culture in Iran, was gradually losing its dominance while Persian was reasserting its position. Few instruments are as effective as language in creating unity and a shared sense of identity among dispersed populations. The Iranian people of the fourth century AH, having experienced political defeat, were able to preserve their identity largely through the Persian language. By safeguarding Iranian culture and identity among diverse ethnic groups, the Shahnameh fostered ethnic, linguistic, cultural, and emotional solidarity and thereby helped establish the foundations of a particular form of social security.<br>Methods: Given the interdisciplinary nature of security studies, issues related to social security have been examined across a wide range of academic fields. This study adopts a qualitative approach. The research is descriptive-analytical in nature, and its data were collected through a systematic examination of Ferdowsi’s Shahnameh. The collected data were analyzed using inductive reasoning to identify the role and function of the culture of tolerance in the provision of social security. The primary objective of the study is to localize and indigenize the concept of social security through an examination of how tolerance is represented in the Shahnameh and how it contributes to social security within Iranian society.<br>Findings: The findings suggest that the Shahnameh regards a culture of tolerance, forbearance, and patience as essential prerequisites for the realization of social security. This security is reflected in the intellectual integrity, ethical conduct, and responsible behavior of both rulers and citizens. Ferdowsi emphasizes several key principles, including the promotion of piety and moral consciousness, the cultivation of tolerance and patience in social relations, respectful and courteous speech, chastity and moral purity, adherence to ethical and human values embedded in Iranian culture, commitment to truthfulness and righteous conduct, respect for the property and rights of others, and moral refinement as a pathway to the highest levels of human excellence. Throughout the Shahnameh, these values are reinforced alongside numerous other human and spiritual virtues.<br>Conclusion: The findings indicate that tolerance and forbearance constitute essential foundations of social security in contemporary societies. By strengthening solidarity between the political system and the public, promoting social cohesion, and encouraging peaceful coexistence among members of society, a culture of tolerance can help reduce social harms such as hypocrisy, dishonesty, ostentation, injustice, deviant behavior, and various forms of social disorder. Consequently, it can provide effective and sustainable solutions to many social challenges.فرهنگ مدارا یکی از ابزار مؤثر در امنیت اجتماعی جامعه است و نبود آن، در تضعیف امنیت اجتماعی جامعۀ امروز ایرانی، نقش اصلی را داشته است. فرهنگ مدارا ابزاری است که بیشک به حل این مشکلات کمک خواهد کرد؛ زیرا میتواند افراد با عقاید و سلایق متفاوت را در کنار هم آورده تا به یاری هم مشکلات را حل کند. شناخت و بازنگری اندیشههای گذشتگان در ادبیات فارسی؛ بهویژه شاهنامۀ فردوسی بهعنوان آینه و ساماندهندۀ جامعه، میتواند امروزه ما را بومیسازی دانش امنیت اجتماعی یاری کند؛ ازاینرو، این پژوهش، با این پرسش آغاز میشود که «فرهنگ مدارا در تقویت امنیت اجتماعی در شاهنامۀ فردوسی چه کارکردی دارد». با توجه به یافتههای پژوهش، میتوان فرضیۀ آن را اینگونه مطرح نمود که «شاهنامه فرهنگ مدارا، بردباری و شکیبایی را برای رسیدن به امنیت اجتماعی در جامعه، در سلامت اندیشه، سلامت رفتار و سلامت بیان حاکمیت و مردم جامعه میداند». فردوسی، پاکدامنی، پاکی اخلاق و رسیدن به آخرین مراحل انسانیت و بسیاری از زیباییهای انسانی و الهی را هم یادآور میگردد؛ بنابراین میتوان گفت، امروزه، مدارا و بردباری، ضرورت امنیت اجتماعی است و میتواند با ایجاد همبستگی میان نظام سیاسی و مردم و ایجاد همبستگی اجتماعی و زندگی مسالمتآمیز میان مردم جامعه، سبب کاهش بسیاری از آسیبهای اجتماعی همچون دورویی و دروغ، ریا، ستم، انحرافات و ناهنجاریها و ...، راهگشای بسیاری از مشکلاتی باشد. این پژوهش از نوع پژوهشهای بنیادین نظری و کاربردی است که به روش توصیفی-تحلیلی انجامشده و یافتههای آن با شیوۀ «تجزیهوتحلیل کیفی» و با روش «استدلال استقرایی» تحلیل شده است.https://scsj.ricac.ac.ir/article_242253_c1b99d32ca9e959cdbfbbba16d9721c1.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522A synthesis of empirical studies of cultural socialization with an emphasis on the category of chastity and veilفراترکیب مطالعات تجربی جامعهپذیری فرهنگی با تأکید بر مقوله عفاف و حجاب9713722705210.22083/scsj.2025.520873.1278FAطاهاعشایریدانشیار گروه جامعه شناسی، دانشکده علوم اجتماعی، دانشگاه محقق اردبیلی، اردبیل، ایران. t.ashayeri@uma.ac.ir0000-0001-8210-8899محسنپرویشاستادیار گروه تاریخ، دانشکده علوم اجتماعی، دانشگاه محقق اردبیلی، اردبیل، ایران. (نویسنده مسئول)
mohsen.parvish@uma.ac.ir0000-0002-4517-662Xامرالهکشاورزاستادیار گروه علوم اجتماعی دانشگاه پیام نور، تهران، ایران. parsa9431@pnu.ac.irJournal Article20250503Introduction: Considering that hijab has become a socio-cultural issue in contemporary universities and that there is ambiguity regarding appropriate approaches to and interactions with the status of hijab within the university system, the present study aims to examine the patterns and strategies of cultural socialization related to chastity and hijab. Drawing on the paired comparison method and a review of empirical research findings, this study seeks to answer the following question: Which factors have had the greatest and the least influence on the cultural socialization of hijab and chastity among Iranian university students?<br>Methods: This study employed a qualitative meta-synthesis approach combined with the Analytic Hierarchy Process (AHP). The reviewed studies covered the period from 2006 to 2015. A total of 68 studies were selected from 96 documents through seven stages based on the model proposed by Sandelowski and Barroso using purposive sampling. Subsequently, the identified factors were prioritized through the Analytic Hierarchy Process using AHP software, with the participation of 25 experts and specialists.<br>Findings: The study identified several key factors influencing the socialization of hijab-chastity identity among students, with social factors emerging as the most influential. The reference model, which includes the influence of university role models, received the highest ranking (4.39), indicating that the behavior and appearance of faculty members play a crucial role in shaping students’ attitudes toward hijab and chastity. Family role models also significantly affect this socialization process (4.38), highlighting the importance of familial support and cultural values regarding hijab. Other important social factors include balanced control mechanisms (4.35) and the promotion of social norms (4.34), suggesting that a supportive and norm-oriented environment strengthens students’ commitment to hijab. Cultural factors ranked second in importance, with cultural socialization (4.36) and policymaking (4.34) identified as key elements in fostering an environment that values hijab and chastity. Economic factors, such as the resolution of financial challenges (4.08) and improvements in socioeconomic status (4.06), also contribute to students’ adherence to these values. Finally, psychological factors, including self-regulation (3.88) and intrinsic motivation (3.65), play a role in shaping students’ commitment to hijab. Overall, the findings highlight the interconnected nature of social, cultural, economic, and psychological factors in the socialization of hijab-chastity identity among students in Iranian universities.<br>Conclusion: From an Islamic perspective, Islam elevated the social status and dignity of women by challenging pre-Islamic practices and emphasizing moral values such as piety, chastity, virtue, and ethical conduct rather than gender as the basis of human merit. In Islamic society, both women and men are encouraged to observe principles of modesty, piety, and moral conduct, including adherence to norms related to hijab and chastity. Within the socio-cultural context of Iran, hijab is generally regarded as an important element of cultural and religious identity and as a means of preserving women’s dignity and social values. As an identity-related issue, hijab is viewed as a symbol of adherence to the socio-religious norms and values of Iranian society. Within the legal framework of the Islamic Republic of Iran, observance of hijab is also regulated by law and constitutes part of the country’s normative and legal order.مسئله عفاف و حجاب دانشجویان در محیط دانشگاهی ایران طی دهههای اخیر (1401 الی 1404) تبدیل به یک چالشی اساسی و همراه با مناقشه میان طرفداران و مخالفان آن شده است. پژوهش حاضر برای کاهش تضادها و اختلافهای گفتمانی در این امر به بررسی الگوها و عوامل مؤثر بر جامعهپذیری فرهنگی عفاف و حجاب دانشجویان با استفاده از فراترکیب مطالعات تجربی و مقایسه زوجی پرداخته است. روش تحقیق از نوع استقرایی فراترکیب کیفی دربازۀ زمانی 1385 الی 1404 و روش تحلیل سلسله مراتبی است که به روش نمونهگیری غیر احتمالی (تعمدی) از 96 سند طی هفت مرحله الگوی سانردوسکی و باروسو 68 نمونه پژوهشی انتخاب و سپس، عوامل احصاء شده با کمک روش تحلیل سلسله مراتبی در قالب نرمافزار AHP با استفاده از 25 متخصص و خبره اولویتبندی شدند. نتایج پژوهش نشان داد که عوامل اجتماعی (ضریب اهمیت=4.35) شامل (الگوی مرجع دانشگاهی؛ الگوهای خانوادگی؛ اتخاذ رویههای کنترلی متعادل و مناسب؛ ترویج هنجارهای اجتماعی؛ همنوایی با ارزشهای اجتماعی؛ حجاب بهمثابه مصونیت نه محدودیت)؛ فرهنگی (ضریب اهمیت=4.27) شامل (جامعهپذیری فرهنگی؛ سیاستگذاری معیار فرهنگی؛ سبک زندگی اسلامی؛ سواد رسانهای؛ راهبردهای رسانهای و حکمرانی دانشگاهی) دارای ضریب اهمیت و اثرگذاری بیشتر و عوامل اقتصادی (ضریب اهمیت=4.05) شامل (حل مسائل مالی-اقتصادی؛ بهبود پایگاه طبقاتی؛ برابری و عدالت اقتصادی) و روانی (ضریب اهمیت=3.71) شامل (خودکنترلی؛ ایجاد انگیزه درونی و ارتقای سلامت روانی) دارای ارجحیت و اثرگذاری کمتر بر عفاف و حجاب دانشجویان هستند.https://scsj.ricac.ac.ir/article_227052_df2e04c0ad60493476e169981b858ec0.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522An Ethnographic Study of Women’s Mourning Gatherings in the Arbaeen Walking Ritual (Case Study: Description and Examination of Two Women’s Mourning Gatherings in the City of Karbala, 2023AD) / A fluid sacred life in the midst of a religious meta-ritualمطالعه مردمنگارانه مجالس عزاداری زنان در آیین پیادهروی اربعین (مطالعه موردی: توصیف و بررسی دو مجلس عزاداری زنان در شهر کربلا، ۱۴۰۲ش/ ۱۴۴۵ق) / حیات قدسی سیال در میانه یک فرا آیین مذهبی13916424005010.22083/scsj.2026.551399.1315FAاکرمگروسیدانشجوی دکتری جامعه شناسی دانشگاه خوارزمی، تهران، ایران. (نویسنده مسئول) a.garousi91@gmail.com0000-0002-2523-9734سعیدطاووسی مسرورعضو هیات علمی دانشگاه علامه طباطبائی (ره)، تهران، ایران. saeed.tavoosi@atu.ac.ir0000-0003-3277-4417Journal Article20251005Introduction: Religious mourning ceremonies in Shiite communities have traditionally been conducted in different forms, depending on religious norms, customary practices, and the composition of participants and ritual performers. These ceremonies generally fall into three categories: (1) gatherings attended by both men and women, in which the speakers and reciters are men; (2) gatherings attended exclusively by men, where the speakers and reciters are likewise men; and (3) gatherings attended exclusively by women, in which the preachers, reciters, and eulogists may be women and, in some cases, men.<br>Given the specific religious regulations and cultural norms within Islam and Shiism regarding women’s bodily covering, vocal expression, and public visibility, many of the roles played by women in mourning rituals have historically remained outside public view and have taken place within gender-segregated spaces. This circumstance, together with the limited documentation of women’s religious activities, has resulted in relatively few recorded accounts of women’s participation in mourning ceremonies.<br>Nevertheless, historical evidence and ethnographic reports from different periods, regions of Iran, and other Shiite communities demonstrate that women have actively participated in and contributed to a variety of mourning practices associated with the commemoration of the Karbala event. These accounts reveal that while Shiite beliefs and ritual frameworks share common universal elements, the religious experiences of Shiite women have been diverse across different social and cultural contexts.<br>Women’s mourning ceremonies conducted within the context of the Arba’in pilgrimage and walking ritual likewise possess distinctive structural and functional characteristics. This study seeks to describe, analyze, and interpret some of these characteristics through ethnographic observation of women’s mourning gatherings during the Arba’in pilgrimage.<br>Methods: This study employs a qualitative approach and an ethnographic research method. Ethnography may be understood as both the science and the art of describing a human group, including its institutions, social interactions, material culture, and systems of belief.<br>The researcher, who is herself a woman, participated in the Arba’in pilgrimage in Iraq for more than five consecutive years, with the exception of a two-year interruption during the COVID-19 pandemic (2020-2021). This sustained engagement provided opportunities for direct observation, participant observation, informal conversations, and in-depth interviews, particularly with female pilgrims.<br>Among the field phenomena that attracted particular attention were women’s mourning gatherings held along the Arba’in pilgrimage route. Given religious sensitivities concerning women’s bodily visibility, vocal performance, and image recording, as well as participants’ concerns regarding privacy and representation, the research was conducted and reported in accordance with appropriate ethical considerations. Particular care was taken to respect participants’ expectations and cultural norms throughout the research process.<br>Findings: Like any social phenomenon, women’s mourning gatherings held within the temporal and spatial context of the Arba’in pilgrimage possess distinctive formal and thematic characteristics. Based on ethnographic accounts of two women’s mourning assemblies observed along the pilgrimage route and in the city of Karbala in 2023, several key features can be identified.<br>From a formal perspective, these gatherings can be analyzed in terms of participants’ dress and appearance, modes of mourning performance, and the organization of ritual space. The attire of female participants, whether Iraqi or from other national and ethnic backgrounds, generally reflects the practical requirements of a long and demanding pilgrimage undertaken under challenging conditions.<br>Other notable characteristics include the informal and often circular arrangement of participants, usually without distinctions based on age, social status, nationality, or ethnicity; close and direct interaction between pilgrims and female reciters or eulogists; the performance and reception of elegies in multiple languages and cultural styles; and the largely spontaneous organization of the gatherings without a clearly designated sponsor or institutional organizer. These ceremonies are typically adapted to local environmental conditions, involve minimal logistical arrangements, and are generally simple in form, making limited use of sophisticated audiovisual technologies. From a thematic perspective, many of the poems and elegies recited in these gatherings are drawn from repertoires previously popularized by well-known male eulogists in countries such as Iran and Iraq and are therefore familiar to many participants. Another significant feature is the presence of children—both girls and boys under approximately seven or eight years of age—who are permitted to attend women’s spaces. These children may be regarded as living witnesses to the ritual events, contributing to the intergenerational transmission of memories, practices, and meanings associated with the Arba’in pilgrimage and women’s mourning traditions.<br>Conclusion: The findings indicate that women’s mourning gatherings within the Arba’in pilgrimage are characterized by a high degree of fluidity and adaptability. Their organizational structures and ritual frameworks are continuously shaped by the dynamic conditions of the pilgrimage environment. Through the blending of ritual forms and the incorporation of diverse mourning practices, these gatherings generate new configurations of religious expression. In this sense, women’s mourning ceremonies during Arba’in can be understood as mobile and fluid ritual practices that evolve alongside the movement of pilgrims, both formally and thematically. This fluidity contributes to the enrichment of participants’ sacred experiences and religious lives, even when manifested in temporary, fragmented, and localized forms. Such flexibility and responsiveness to the spiritual atmosphere of the pilgrimage constitute one of the defining characteristics of these women’s mourning gatherings.آیینهای عزاداری پیرامون واقعه عاشورا، همواره و در طول تاریخ، یکی از ارکان محوری آیینهای مذهبی تشیع را شکل دادهاند. در این راستا و در یک دهه اخیر، پیادهروی اربعین به یکی از برجستهترین این آیینها، مبدل شده است. آیینی که با حضور اقشار مختلف مردم و از ملیتها و اقوام متعدد که اغلب از دو کشور عراق و ایران هستند، برگزار میشود. برپایی مجالس عزاداری (عمدتاً با حضور زنان و مردان در کنار یکدیگر و بعضاً در میانهی فقط گروههای مردان و در مواردی کمتر، منحصراً در جمعهای زنانه) ازجمله رویدادهای میدانی آیین پیادهروی اربعین محسوب میشود. این پژوهش، مطالعهای مردم/ جامعهشناختی موردی از دو مجلس عزاداری زنانه شکلگرفته در مسیر برپایی این آیین است. برپایی مجالسی که با صورتبندی و فرمهای مخصوص به خود در کنار محتوای ویژه، دارای پیامدهای متعدد که یکی از مهمترینشان تلفیقات میان فرهنگی برآمده از آنهاست، میباشد. حضور مداوم، مشاهده، مشاهده مشارکتی، مصاحبه، تصویربرداری، یادداشت نویسی و... ازجمله ابزارهای یاریدهنده در راستای ثبت و ضبط دادههای یافت شده میباشند. در راستای یافتههای بهدستآمده، لزوم توجه به زمینهسازی برگزاری مجالس سخنرانی و عزاداری عمومی، بهتناسب زبان ملیتها و اقوام حاضر در جلسه و تا جای ممکن استفاده از مطالب و اشعار و نوحههای مشترک بین الاذهانی در این مجالس، جهت استفاده بهتر زائران عزادار زن و مرد، یادآور میشود.https://scsj.ricac.ac.ir/article_240050_44ca2998f7ff79a74087f247e5176534.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522The role and function of Iraqi Shiite Kurds in the Arbaeen pilgrimageنقش و کارکرد کردهای شیعی عراق در آیین پیادهروی اربعین16518623586910.22083/scsj.2025.385199.1291FAعلیمولاییدکتری علوم سیاسی دانشگاه آزاد اسلامی واحد همدان، همدان، ایران. molaieali57@gmail.comJournal Article20250601Introduction: The Shiite Kurds of Iraq, a minority of Iranian origin concentrated in the eastern provinces of Diyala, Wasit, Baghdad, and Khanaqin, have long experienced systematic marginalization under successive Iraqi regimes, particularly during the Ba’athist era. Their composite identity—Kurdish by ethnicity, Shiite by faith, and of Iranian descent—made them persistent targets of state suspicion, resulting in denaturalization, forced displacement, and political exclusion. Following the fall of Saddam Hussein, many Shiite Kurds returned to Iraq and embarked on a process of cultural and religious revival. Among the most prominent manifestations of this revival is their active participation in the annual Arbaeen pilgrimage, which serves not only as a religious ritual but also as a performative expression of identity, transnational solidarity, and geopolitical symbolism that closely connects them with Iran.<br>Methods: Using a qualitative-historical approach and thematic analysis, this study draws on historical sources, archival materials, and semi-structured interviews with Arbaeen organizers and Shiite Kurdish participants. A purposive snowball sampling strategy facilitated access to dispersed networks of activists and pilgrims. Through thematic coding and comparative analysis, the study identifies three major themes: (1) shared identity and cultural ties with Iran, (2) motivations for participation in Arbaeen, and (3) the broader sociopolitical and cultural implications of such participation.<br>Findings: Shared Identity with Iran: Shiite Kurds maintain enduring religious, linguistic, and historical ties with Iran. These include adherence to Twelver Shiism, linguistic affinities between Kurdish dialects and Persian, historical coexistence with Iranian communities (particularly in Ilam Province), and past involvement in defending Iran’s western borders. Such affinities have historically linked Shiite Kurds to Iranian sociocultural frameworks, reinforcing a sense of kinship despite the mistrust directed toward them by successive Iraqi regimes.<br>Motivations for Participation: Participation in Arbaeen is driven by multiple intersecting factors, including religious devotion, collective memory, and identity reconstruction. Deep faith in the sanctity of Imam Hussain and the redemptive significance of pilgrimage constitutes the primary motivation. The tradition of nazr (votive offerings), the collective organization of hospitality services, and communal mourning rituals—often modeled on Iranian practices—strengthen social cohesion within the community. Participation also enables Shiite Kurds to reclaim their historically marginalized Shiite identity and express solidarity with the global Shiite community. Notably, their provision of hospitality extends beyond the official Arbaeen period, reflecting a cultural affinity with Iranian traditions of sustained service and generosity.<br>Sociopolitical and Cultural Implications: The participation of Shiite Kurds in Arbaeen generates multidimensional outcomes. It contributes to the transnational dissemination of Hussaini values, promoting narratives of justice, sacrifice, and moral resistance. Arbaeen functions as a space for Islamic unity and Shiite solidarity, transcending ethnic boundaries and reinforcing the transnational significance of Shiism. The visible use of the Persian language, Iranian symbols, and images of Iranian leaders among some Kurdish participants illustrates the expansion of Iran’s soft power and ideological influence. For many participants, the pilgrimage also represents a spiritual preparation for the advent of Imam Mahdi, highlighting the eschatological dimensions of Shiite religiosity. Through these practices, Shiite Kurds contribute to the preservation, revival, and dissemination of sha’aer, the central rituals and symbols of Shiite Islam.<br>Conclusion:The participation of Iraq’s Shiite Kurds in Arbaeen transcends mere devotional expression and represents a renewed assertion of identity, cultural resilience, and political agency. It provides a platform through which they reconnect with their spiritual heritage, restore communal pride, and reposition themselves within both Iraqi society and the broader Shiite ummah. Their rituals, linguistic practices, and forms of hospitality reveal enduring cultural connections with Iran, thereby reinforcing cross-border Shiite solidarity. More broadly, Arbaeen has evolved into a venue for religious diplomacy and geopolitical signaling, enabling marginalized groups such as the Shiite Kurds to exercise agency and gain visibility within regional power dynamics. Ultimately, for the Shiite Kurds, the pilgrimage functions simultaneously as a sacred act of worship and a strategic sociopolitical practice that fosters transethnic solidarity, preserves collective memory, and contributes to the ongoing transformation of the cultural and geopolitical landscape of Shiism in the contemporary Middle East.راهپیمایی اربعین حسینی طی سالهای اخیر به یکی از بزرگترین آیینهای مذهبی و اجتماعی در جهان اسلام تبدیل شده است. در این میان، حضور فعال کردهای شیعه عراق در این آیین، پدیدهای کمتر تحلیلشده اما دارای ابعاد فرهنگی، هویتی و ژئوپلیتیکی قابلتوجه است. پژوهش حاضر باهدف واکاوی نقش و انگیزههای مشارکت کردهای شیعی عراق در آیین اربعین، تلاش دارد تا فراتر از رویکرد مناسکی صرف، به لایههای معنایی و کارکردی این مشارکت بپردازد. روش تحقیق، کیفی و مبتنی بر مصاحبههای نیمهساختیافته با مشارکتکنندگان کرد شیعی در مراسم اربعین، تحلیل اسناد تاریخی، و تطبیقیافتهها با ادبیات نظری است. نتایج نشان میدهد که مشارکت کردهای شیعی در آیین اربعین، صرفاً از سر التزام مذهبی نیست، بلکه بازتابی از کنش هویتی آنان برای بازسازی منزلت اجتماعی، احیای حافظه جمعی دوران تبعید و ترد در رژیم بعث، و بیان وفاداری به مرجعیت شیعی و همبستگی با جمهوری اسلامی ایران است. پیوندهای تاریخی و زبانی با ایران، همپوشانی فرهنگی با جامعه شیعی ایرانی، و نقش فعال در خدمترسانی به زائران، ازجمله زمینههایی است که موقعیت نمادین کردهای شیعی را در این آیین تقویت کرده است. درنهایت، یافتهها نشان میدهد که آیین اربعین برای کردهای شیعه به بستری برای ابراز هویت، تعامل بین فرهنگی، و بازتعریف موقعیت در عراق پساصدام بدل شده است. این امر دارای پیامدهایی مهم برای دیپلماسی فرهنگی ایران و گفتمان ژئوپلیتیکی تشیع در منطقه است.https://scsj.ricac.ac.ir/article_235869_4ad34e4e6cf0f97fabeaf30042932452.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522Identifying factors affecting the activation of Zurkhanehs in order to protect the country’s intangible cultural heritageشناسایی عوامل مؤثر بر فعالسازی زورخانهها در راستای حفاظت میراث فرهنگی ناملموس کشور18721523826110.22083/scsj.2026.510086.1264FAعلی اصغرامیرحسینیگروه تربیت بدنی، واحد گرگان، دانشگاه آزاد اسلامی، گرگان، ایران. aliasghar.amirhosseini@iau.ac.ir0000-0002-1363-2571اسراءعسکریگروه تربیت بدنی، واحد گرگان، دانشگاه آزاد اسلامی، گرگان، ایران (نویسنده مسئول). askari.asra@iau.ac.irمجتبیاحمدیگروه تربیت بدنی وعلوم ورزشی، واحد بندر گز، دانشگاه آزاد اسلامی، بندرگز، ایران. Mojtaba.ahmadi@iau.ac.irزین العابدینفلاحگروه تربیت بدنی، واحد گرگان، دانشگاه آزاد اسلامی، گرگان، ایران. zy.fallah@iau.ac.irطاهربهلکهگروه تربیت بدنی، واحد گرگان، دانشگاه آزاد اسلامی، گرگان، ایران. t.bahlekeh@iau.ac.irJournal Article20241102Introducion: One of the important issues in today’s societies is culture, which has been seriously considered by researchers. Culture is one of the needs of the day for human societies. Due to ethnic and cultural differences, Iranian society needs many educational fields in order to be able to enjoy good and healthy cultural communications and to provide a kind of social interaction with peace and social comfort. Cultural intolerance and tolerance towards different ethnicities can provide grounds for the formation of conflict, division and discrimination, in which case both the majority society and ethnic and religious minorities are affected by its negative effects. Considering the important functions and valuable position of zurkhanehs in Iran; utilizing its capacities can lead to the improvement of intangible cultural heritage. The lack of serious studies to activate zurkhanehs in Iran has caused the cultural, sports and social functions of zurkhanehs to be seriously reduced today. There is a research gap regarding the identification of factors affecting the activation of zurkhanehs in line with the country’s intangible cultural heritage; This has led to the failure to establish scientific and logical processes for the development of zurkhanehs in the direction of acquiring cultural functions. This issue has led to the design and implementation of the present study with the aim of identifying the factors affecting the activation of zurkhanehs in line with the country’s intangible cultural heritage.<br>Methods: The present study was a mixed method in terms of data collection method. The qualitative method used in the present study was of the Grand Theory type and used the Glaser model. The tools used in this study included semi-structured interviews and a researcher-made questionnaire. The output of the research interviews led to the formation of a researcher-made questionnaire that had 37 questions. The questions of this questionnaire were designed as a 5-value Likert scale. To examine the validity of the qualitative section, credibility, transferability, and verifiability were used. For this purpose, the researcher used seven experts to verify the research process and two coders to code several interview samples to ensure the same views of the coders. Also, to examine the transferability, three experts who did not participate in the study were consulted about the research findings. Also, to examine the verifiability, all interviews were recorded and reviewed at the required times. Also, to examine the validity of the quantitative part of the expert opinion survey, and to examine the end of the questionnaire, Cronbach’s alpha calculation was used. <br>Results: The results of this research showed that 37 codes were identified as effective factors. The results showed that the effective factors on the activation of Zurkhanehs in line with the intangible cultural heritage of the country include 6 factors, which include social, emotional, technical interactions, access, attraction, and monitoring and evaluation.<br>Discussion: Utilizing the capacities of zurkhanehs for cultural development can be a serious solution for the development of intangible cultural heritage. Conducting the present study entitled Presenting a Model for Activating Zurkhanehs: The Intangible Cultural Heritage of the Country; can, as a comprehensive study; create a basis for increasing concern about the functions of zurkhanehs and provide their capacities for the development of intangible cultural heritage. On the other hand, conducting the present study can provide operational solutions for activating zurkhanehs in Iran as a tool for the development of intangible cultural heritage. In a way, activating zurkhanehs as an important and key issue can provide the basis for policies for cultural development. This issue has led to the design and implementation of the present study with the aim of identifying the factors affecting the activation of zurkhanehs in line with the country’s intangible cultural heritage. In addition, in order to make the zurkhaneh cultural experience attractive, the use of modern technologies and media tools is recommended. Using virtual reality technology to reconstruct historical rituals, designing educational applications about zurkhaneh movements and poems, and launching cultural and tourism tours centered on zurkhanehs can be a way to bridge tradition and modernity. While preserving cultural authenticity, these measures will transform zurkhanehs from a purely sports space into a multi-purpose cultural and social platform. On a larger scale, developing supportive policies for the participation of the private sector and non-governmental organizations in the management of zurkhanehs can help ensure the financial and social sustainability of these spaces. Establishing funds to support intangible cultural heritage, holding national wrestling festivals, and creating regional zurkhaneh networks in the form of cultural unions are among the solutions that can increase cooperation between different sectors. Finally, it is essential that future research focus more specifically on topics such as the cultural economy of zurkhaneh, the role of the media in transmitting martial arts traditions, and patterns of social participation in the protection of intangible cultural heritage, so that future research can be directed towards improving the function of this valuable heritage. In general, the proposals of this research aim to provide a practical way to revive the original function of zurkhaneh by combining cultural, social, and managerial perspectives. The realization of these solutions requires the cooperation of cultural institutions, the use of academic knowledge, and the real participation of the local community. In this case, zurkhaneh will be revived not only as sports venues, but also as centers for the recreation of Iranian cultural identity and collective memory.تحقیق حاضر باهدف شناسایی عوامل مؤثر بر فعالسازی زورخانهها در راستای حفاظت میراث فرهنگی ناملموس کشور انجام شد. این پژوهش از نوع آمیخته (کیفی-کمی) و در سال ۱۴۰۴ انجام گرفت. بخش کیفی در سطح کشور و بخش کمی در استان تهران اجرا گردید. جامعه آماری بخش کیفی شامل متخصصان و خبرگان آگاه به موضوع بود که با روش نمونهگیری هدفمند تا رسیدن به اشباع نظری انتخاب شدند (۱۲ نفر). جامعه آماری بخش کمی شامل نخبگان، مدیران و کارشناسان فدراسیون پهلوانی و زورخانهای بود (حدود ۹۰ نفر). ابزار گردآوری دادهها در بخش کیفی، مصاحبه نیمهساختاریافته و در بخش کمی، پرسشنامه محققساخته بود. دادهها با روش کدگذاری (در بخش کیفی) و مدلسازی معادلات ساختاری (در بخش کمی) تحلیل شدند. تجزیهوتحلیل دادهها با نرمافزارهای MAXQDA ،SPSS و PLS انجام گرفت. نتایج نشان داد ۳۷ کد در قالب شش عامل اصلی بر فعالسازی زورخانهها مؤثرند: تعاملات اجتماعی، عوامل عاطفی، عوامل فنی، دسترسی، جذابسازی و نظارت و ارزیابی. یافتهها نشان داد فعالسازی زورخانهها در راستای حفاظت میراث فرهنگی ناملموس کشور مستلزم توجه به شش عامل اصلی شامل تعاملات اجتماعی، عوامل عاطفی، فنی، دسترسی، جذابسازی و نظارت و ارزیابی است. این نتایج بیانگر آن است که احیای زورخانهها نیازمند رویکردی چندبعدی و مشارکت نهادهای فرهنگی، ورزشی و اجتماعی است. بر این اساس، برنامهریزی منسجم، استفاده از ظرفیت رسانهها و بازآفرینی نقشهای فرهنگی میتواند زمینهساز پایداری این میراث ارزشمند ملی باشد.https://scsj.ricac.ac.ir/article_238261_80a72c055dd1757fd3d634c26abfa59a.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522Model of the influence of Indigenous Culture on residential building designمدل تأثیرگذاری فرهنگ بومی در طراحی ساختمانهای مسکونی21724424346610.22083/scsj.2026.541989.1322FAبابکگلستانیگروه مدیریت فرهنگی، واحد بینالمللی کیش، دانشگاه آزاد اسلامی، کیش، ایران.babak.golestani@iau.ac.ir0009-0001-2015-5400ذوالفقاررشیدیگروه علوم تربیتی، واحد رودهن، دانشگاه آزاد اسلامی، رودهن، ایران. (نویسنده مسئول) zo.rashidi@iau.ac.ir0000-0003-2769-8878رزیتاسپهرنیاگروه مطالعات فرهنگی و رسانه، واحد تهران مرکزی، دانشگاه آزاد اسلامی، تهران، ایران. ro.sepehrnia@iau.ac.ir0000-0002-7634-1894Journal Article20251219Introduction: In contemporary residential architecture, the issue of identity has gained increasing importance. Beyond functional efficiency and aesthetic appeal, housing is expected to reflect the cultural, historical, and social values of the communities in which it is situated. Indigenous culture, as a multidimensional and dynamic construct, encompasses beliefs, values, language, customs, traditions, arts, and ways of life that are transmitted across generations and contribute to the formation of collective identity. In this regard, architecture functions not merely as a physical setting for human activities but also as one of the most visible and enduring expressions of cultural meaning. In the Iranian context, residential development has, in many cases, become fragmented and increasingly disconnected from local cultural identity. The growing prevalence of imitative architectural forms, the erosion of indigenous spatial patterns, and the dominance of economic considerations have contributed to a decline in the authenticity of housing design. This situation has raised serious concerns regarding the erosion of cultural continuity and the diminishing presence of Iranian identity within the built environment. Accordingly, there is a pressing need to reconsider residential design through the lens of indigenous culture and local architectural values.<br>Method: This study employed an exploratory qualitative design based on the grounded theory approach. A sequential exploratory strategy was adopted to develop a conceptual model grounded in expert knowledge and interpretive analysis. Data were collected through an extensive review of the literature and semi-structured interviews with 20 academic experts and specialists in the fields of culture and architecture. Participants were selected through purposive sampling to ensure the inclusion of informed and context-sensitive perspectives on the relationship between indigenous culture and residential design. The primary research instrument consisted of researcher-developed coding sheets used to record, organize, and analyze the data. To enhance the credibility of the findings, data validity was assessed through a Delphi panel of experts. Reliability was evaluated using Scott’s coefficient, which yielded a value of 0.95, indicating a high level of coding consistency and intercoder agreement. Data analysis was conducted in three stages: open coding, axial coding, and selective coding.<br>Findings: The findings revealed that indigenous culture plays a significant and multidimensional role in shaping residential architecture. Among the causal conditions, three major factors were identified: historical architectural traditions, cultural beliefs and values, and local climatic and environmental conditions. These factors constitute the foundation of culturally responsive housing design, suggesting that residential architecture cannot be meaningfully separated from the historical and ecological context of place. The findings further demonstrated that the process of culturally grounded design operates within specific contextual conditions, including household economic status, housing market constraints, and construction-related regulations. These contextual factors influence the extent to which indigenous cultural principles can be incorporated into actual building projects. In addition, several intervening conditions were identified, most notably the imitation of foreign architectural styles and the dominance of economic rationality in housing production. These factors were found to weaken the integration of local identity into design practices and limit the expression of indigenous values in the built environment. In response to these challenges, three major strategic directions were proposed. First, the revitalization of traditional architectural patterns in contemporary forms was emphasized as an effective means of reconnecting modern housing with cultural heritage. Second, culture-oriented architectural education was identified as essential for preparing designers who are sensitive to local identity and capable of translating cultural meanings into spatial forms. Third, the active participation of local communities in the design process was recommended to ensure that housing reflects the lived values and expectations of its users. The implementation of these strategies was found to contribute to the preservation of cultural identity, the enhancement of social belonging, and the promotion of culturally sustainable residential environments.<br>Conclusion: The findings highlight the necessity of rethinking residential architecture as a cultural project rather than merely a technical or commercial undertaking. The evidence suggests that indigenous culture should be regarded as an active design resource capable of informing both the conceptual foundations and practical implementation of housing projects. In this respect, the study contributes to the broader discourse on the relationship between identity, place, and architecture. A key implication of the proposed model is that the revitalization of indigenous cultural values in housing design requires coordinated action at multiple levels. At the macro level, policymakers and urban governance institutions should establish frameworks that support culturally responsive design. At the meso level, schools of architecture, professional associations, and housing institutions need to revise curricula and professional standards to better integrate indigenous knowledge and local identity. At the operational level, architects and designers require practical tools and approaches that enable them to reinterpret traditional patterns in ways that are compatible with contemporary living requirements.در دنیای معاصر، طراحی ساختمانهای مسکونی دیگر تنها به ملاحظات فنی و زیباییشناختی محدود نمیشود و توجه به نقش فرهنگ بومی در شکلگیری فضاهای سکونتی اهمیت فزایندهای یافته است. پژوهش پیشرو باهدف تحلیل تأثیر مؤلفههای فرهنگ بومی بر طراحی مسکن و ارائه مدلی پارادایمی در این زمینه انجام شد. این پژوهش با رویکرد کیفی و با بهرهگیری از روش نظریه دادهبنیاد انجام گرفت. دادههای موردنیاز از طریق مطالعات کتابخانهای و مصاحبههای اکتشافی با 20 نفر از صاحبنظران دانشگاهی و متخصصان که بهصورت هدفمند انتخاب شده بودند، گردآوری شد. روایی دادهها با استفاده ازنظر اعضای گروه دلفی تأیید و پایایی آن با ضریب پی اسکات 95/0 محاسبه گردید. تحلیل دادهها در سه مرحله کدگذاری باز، محوری و گزینشی انجام شد که در نهایت به استخراج 16 مقوله اصلی و 46 کد مفهومی انجامید. یافتهها نشان داد که سنتهای تاریخی معماری، باورها و ارزشهای فرهنگی و شرایط اقلیمی از مهمترین عوامل علی مؤثر بر طراحی مسکن هستند. این فرایند در بستری از شرایط زمینهای همچون وضعیت اقتصادی خانوادهها و قوانین ساختوساز شکل میگیرد و تحت تأثیر عواملی مداخلهگر مانند تقلید از سبکهای خارجی و غلبه رویکرد اقتصادی قرار دارد. در این راستا، راهبردهایی نظیر بازآفرینی الگوهای معماری سنتی، آموزش فرهنگمحور و مشارکت جامعه محلی پیشنهاد شد که میتواند به تقویت هویت ملی، افزایش احساس تعلق مکانی و ارتقای پایداری اجتماعی منجر شود. نتایج پژوهش نشان میدهد تحقق طراحی مسکن مبتنی بر فرهنگ بومی مستلزم ایجاد بسترهای نهادی مناسب، اصلاح قوانین و ارتقای آموزش تخصصی در حوزۀ معماری است.https://scsj.ricac.ac.ir/article_243466_2ffbeab97c048befc085006c86ab3d0f.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260522From Content Production to Skill Development: Presenting New Strategies for Content Production in the Field of Life Skills in the Multimedia Spaceاز تولید محتوا تا ارتقاء مهارت: ارائه راهبردهای نوین تولید محتوا در حوزه مهارتهای زندگی در فضای چندرسانهای24529124077510.22083/scsj.2026.562933.1338FAبدیعقربانیدکتری تخصصی ارتباطات اجتماعی، گروه ارتباطات و علوم اجتماعی، واحد تهران شرق، دانشگاه آزاد اسلامی، تهران، ایران.
b.chro.b.1386@gmail.com0000-0002-0788-094Xسمیهتاجیک اسماعیلیدانشیار گروه ارتباطات و علوم اجتماعی، واحد تهران شرق، دانشگاه آزاد اسلامی، تهران، ایران.(نویسنده مسئول)
somayeh.tajik.esmaeili@iau.ac.ir0000-0002-0788-094XJournal Article20251129Introduction: In the contemporary era, various forms of media, including traditional mass media and social media, are among the most influential factors shaping public attitudes and promoting new social trends. The study of the consequences and effects of media consumption on the cognitive and behavioral dimensions of audiences has attracted the attention of researchers and theorists for decades. Identifying the relationship between media consumption and life skills can assist policymakers and media practitioners in formulating and implementing effective strategies for media content production. The importance of examining media consumption patterns (across both traditional and new media) and their effects on the lives of media users continues to grow.<br>Various perceptual, cognitive, emotional, and behavioral dimensions of media audiences are influenced by media content. In metropolitan areas such as Tehran, where access to diverse media sources is extensive, media consumption patterns can significantly affect life skills, interpersonal communication, decision-making, and the mental and social well-being of citizens. Accordingly, the present study was designed to analyze and compare the media consumption patterns of Tehran citizens and examine their relationship with life skills in order to provide evidence-based strategies for media content production. In terms of purpose, the study is applied research, and in terms of methodology, it is descriptive. The research was conducted using a survey method and a structured questionnaire.<br>Methods: The statistical population consisted of all citizens residing in Tehran. Based on the Morgan Table, a sample of 396 respondents was selected. A multistage cluster sampling method was employed. Due to the COVID-19 pandemic, questionnaires were distributed and collected online through Google Forms.<br>The integrated questionnaire consisted of three sections. The first section collected respondents’ demographic information, including age, gender, marital status, employment status, occupation, educational level, and place of residence. The second section measured the quantity and quality of media consumption through a researcher-developed questionnaire. Media consumption was categorized into newspapers, magazines (weekly and monthly), books, cinema, radio, television (domestic channels), satellite television (foreign channels), the Internet, music, and home movie viewing (CDs and DVDs), among others. Questions regarding the quantity of media use assessed the amount of time spent consuming media on a daily and weekly basis (and, for some media such as cinema and theater, on a monthly or yearly basis). Questions related to the quality of media consumption examined preferences for different content categories, including political, sports, cultural-social, economic, current affairs, family and emotional, science-fiction, entertainment, religious, and health-related content. The third section comprised the standardized Life Skills Questionnaire developed by Saatchi et al. (2019), which includes 144 items and 18 subscales.<br>Findings: The findings indicated that media consumption among Tehran citizens—including radio listening, television viewing, and Internet and cyberspace use—had varying effects on the different dimensions of life skills. Specifically, the effects differed across the 18 dimensions measured in the study.<br>Based on these findings, a set of strategies was proposed in accordance with the relationships identified between different types of media content and specific dimensions of life skills. These strategies emphasize integrated and multidimensional approaches aimed at addressing deficiencies in certain skills while strengthening others. Among the proposed strategies are enhancing the quality of radio programming and reinforcing the positive effects of radio news and informational content on mental health, decision-making abilities, social behavior, and life skills. Additional recommendations include promoting life skills development among Tehran citizens and fostering a greater understanding of values such as freedom, justice, and equality, which were found to be relatively weak among respondents. Furthermore, media producers should encourage audiences to engage with balanced and diverse content in order to maintain a healthy pattern of media consumption.<br>Conclusion: The findings suggest that no single type of media content is capable of simultaneously improving all dimensions of life skills among citizens. Therefore, special attention should be paid to the integrated and diversified nature of radio programming and media content production. One noteworthy finding of the study is that social behavior skills were relatively strong among most respondents. This strength can serve as a foundation for designing interactive and participatory media strategies aimed at further enhancing citizens’ social and interpersonal competencies.مطالعه پیرامون تبعات و اثرات مصرفرسانهای با ابعاد مختلف شناختی و رفتاری مخاطبان، سالهاست که نظر پژوهشگران و نظریهپردازان را جلب کرده است. شناسایی رابطه میان مصرف رسانهها با مهارتهای زندگی میتواند سیاستگذاران و فعالان حوزه رسانه را در تدوین و اجرای راهبردهای مهم برای تولیدات برنامهها و محتواهای رسانهای یاری کند. بدین منظور پژوهش حاضر با هدف تحلیل و مقایسه مصرف رسانهای شهروندان تهرانی و رابطه آن با مهارتهای زندگی در آنان، برای ارائه راهبردهای نوین در عرصه تولید محتوا، طراحی و اجرا شده است. پژوهش ازنظر هدف کاربردی و ازنظر روش توصیفی است که با تکنیک پیمایش و ابزار اندازهگیری پرسشنامه اجرا شده است. جامعه آماری شامل کلیه شهروندان ساکن شهر تهران هستند که بر اساس جدول مورگان 396 نفر بهعنوان حجم نمونه انتخاب شدند. روش نمونهگیری خوشهای چندمرحلهای است. به علت شیوع کرونا، پرسشنامهها از طریق google form در میان نمونه موردمطالعه توزیع و جمعآوری گردید. نتایج نشان داد که میان مصرفرسانهای شهروندان تهرانی (به تفکیک گوشدادن به رادیو، تماشای تلویزیون و استفاده از اینترنت و فضای مجازی) با ابعاد مختلف (ابعاد 18 گانه) مهارتهای زندگی در میان شهروندان تهرانی رابطه معناداری وجود داشته است. بر این اساس، راهبردهای ارائهشده بهتناسب رابطه محتواهای مصرفی گوناگون با ابعاد مختلف مهارتهای زندگی بوده و این راهبردها مبتنی بر رویکردهای چندوجهی و تلفیقی در جهت برطرف کردن ضعفهای شهروندان در برخی مهارتها و تقویت مهارتهای دیگر است.https://scsj.ricac.ac.ir/article_240775_d0742cf58cbb81d10ccf35f76478218f.pdfپژوهشگاه فرهنگ، هنر و ارتباطاتفصلنامه علمی مطالعات راهبردی فرهنگ2783-35776220260622Strategic Modeling of Iranian Adolescents’ Political Patterning from Reference Groups in Non-Native Social Media with Emphasis on Strategic Managementمدلسازی الگوپذیری سیاسی نوجوانان ایرانی از گروههای مرجع در شبکههای اجتماعی غیربومی با تأکید بر مدیریت راهبردی29332324526210.22083/scsj.2026.564205.1342FAفائزهمصلحی نیکگروه مدیریت رسانه، دانشکده مدیریت و اقتصاد، واحدعلوم و تحقیقات، دانشگاه آزاد اسلامی، تهران، ایران.
famonik27@yahoo.com0009-0009-5781-077Xعطاء اللهابطحیاستادیار گروه مدیریت رسانه، واحد علوم و تحقیقات، دانشگاه آزاد اسلامی، تهران، ایران. (نویسنده مسئول)
aoa.abtahi2050@gmail.com0009-0009-7720-0792رمضانعلیرؤیاییاستادیار دانشکده حسابداری، دانشگاه آزاد اسلامی، واحد علوم و تحقیقات،تهران، ایران. Mozafar.royaee@gmail.com0009-0005-7940-479Xحسنخجسته باقرزادهاستاد گروه رادیو، دانشکده تولید رادیو و تلویزیون، دانشگاه صداوسیما، تهران، ایران. khojastehhasan@yahoo.com0000-0001-5854-7533عباساسدیگروه مدیریت بازرگانی، بازاریابی، واحد ورامین، پیشوا، دانشگاه آزاد اسلامی، ورامین، ایران. Abas.asadi@iau.ir0000-0003-4896-3183Journal Article20251204Introduction: In the context of rapid digital transformation, social media platforms have substantially reshaped political socialization processes, particularly among adolescents. In Iran, non-native platforms such as Instagram, Telegram, YouTube, and X constitute influential arenas for political communication and symbolic interaction. Within these environments, reference groups—including influencers, opinion leaders, celebrities, and digital activists—play a significant role in shaping perceptions, values, and political orientations. Adolescents, situated in a critical stage of identity formation, are particularly susceptible to these mediated influences due to their high levels of online engagement and peer interaction. Traditional agents of political socialization, such as family, school, and formal institutions, continue to operate; however, their relative authority has increasingly been challenged by horizontally networked digital actors. Algorithm-driven content exposure, participatory communication structures, and transnational information flows create a multilayered ecosystem in which political meanings are continuously negotiated. Consequently, understanding political patterning among adolescents requires a strategic analytical framework that integrates structural, contextual, and interpersonal dimensions. Accordingly, this study aims to develop a strategic model explaining how Iranian adolescents develop political orientations through interactions with reference groups in non-native social media environments.<br>Methods: This study employed an exploratory mixed-methods design integrating qualitative and quantitative approaches. In the qualitative phase, semi-structured in-depth interviews were conducted with 12 experts in political science, communication studies, media management, and cultural policy. Participants were selected through purposive sampling, and data collection continued until theoretical saturation was achieved. The interview data were analyzed using qualitative content analysis. The analysis resulted in the identification of five core components, eight subcomponents, twenty-six indicators, and fifty-eight conceptual categories relevant to adolescents’ political patterning.<br>In the quantitative phase, a survey design was employed. The statistical population consisted of adolescents aged 12 to 18 years in Tehran. Using multistage random sampling and Cochran’s formula, a sample of 458 respondents was selected. Data were collected through a researcher-developed questionnaire. Statistical analyses were conducted using SPSS and partial least squares structural equation modeling (PLS-SEM).<br>Construct validity was assessed through confirmatory factor analysis, and all factor loadings exceeded the acceptable threshold of 0.40. Composite reliability and Cronbach’s alpha values were above 0.70, confirming satisfactory internal consistency. Convergent validity was supported by acceptable average variance extracted (AVE) values. Structural relationships were examined using bootstrapping procedures, and one-sample t-tests were conducted to compare component means with the theoretical midpoint.<br>Findings: The qualitative findings indicated that adolescents’ political patterning in non-native social media environments is shaped by eight interconnected dimensions: social media platform characteristics, contextual variables, trust in media, peer influence, family role, school influence, celebrities and influencers, and broader societal conditions. These dimensions encompass both online and offline determinants and reflect the complexity of contemporary political socialization processes.<br>The quantitative results revealed that three components—social media platform characteristics (M = 3.33), contextual variables (M = 3.20), and peer influence (M = 3.26)—scored significantly above the theoretical mean of 3 (p < 0.05). Conversely, trust in media (M = 2.91), family role (M = 2.90), school influence (M = 2.74), celebrities and influencers (M = 2.46), and societal conditions (M = 2.66) scored significantly below the midpoint.<br>Structural equation modeling demonstrated significant positive relationships between political patterning and all eight components (p < 0.05). The strongest standardized path coefficients were associated with trust in media and peer influence. However, mean comparison analysis highlighted the comparatively greater practical significance of platform characteristics and peer networks. Pearson correlation analysis further confirmed significant positive associations between each component and overall political patterning.<br>These findings suggest a structural shift from vertically organized forms of political authority toward horizontally networked and digitally mediated modes of influence. Adolescents’ political orientations are increasingly shaped by interactive media affordances and peer-based communication networks rather than solely by traditional socializing institutions.<br>Conclusion: The findings indicate that political patterning among Iranian adolescents in non-native social media environments is multidimensional, dynamic, and strategically significant. The declining relative influence of traditional institutions and the growing prominence of digital networks reflect an ongoing transformation in symbolic authority and identity construction. Accordingly, policies focused exclusively on restriction and control appear insufficient for addressing these changes.<br>From a strategic management perspective, effective governance requires empowering adolescents through media literacy, critical thinking, and structured opportunities for civic engagement. Rather than viewing digital platforms solely as sources of risk, policymakers and educators should recognize their transformative potential while addressing challenges associated with transnational reference groups and algorithmic amplification.<br>The proposed model provides a comprehensive analytical framework for policymakers, cultural planners, and educational institutions seeking to strengthen informed political participation, enhance the resilience of national identity, and foster responsible digital citizenship among adolescents. In the digital era, strategic management requires the informed guidance of influence processes rather than the rejection of technological change.گروههای مرجع در شبکههای اجتماعی غیربومی نقش مهمی در شکلدهی به نگرشها، رفتارها و تصمیمات سیاسی کاربران، بهویژه نوجوانان، ایفا میکنند. این گروهها که عمدتاً شامل رهبران فکری و افراد تأثیرگذار هستند، میتوانند بر فرآیندهای اجتماعی و فرهنگی تأثیرگذار باشند و الگوهای رفتاری جدیدی را در فضای دیجیتال ترویج دهند. پژوهش حاضر باهدف مدلسازی راهبردی الگوپذیری سیاسی نوجوانان ایرانی از گروههای مرجع در شبکههای اجتماعی غیربومی، با رویکردی مبتنی بر مدیریت راهبردی و روش اکتشافی آمیخته (کیفی کمی) انجام شده است. در بخش کیفی، با بهرهگیری از مصاحبههای نیمهساختاریافته با متخصصان علوم سیاسی، ارتباطات و مدیریت رسانه و مدیریت فرهنگی، مؤلفهها و شاخصهای کلیدی شناسایی و طبقهبندی شدند. در بخش کمی، دادههای حاصل از پرسشنامههای استاندارد در میان نوجوانان ایرانی تحلیل گردید و نتایج آزمون T تکنمونهای نشان داد که از میان پنج مؤلفه پایهای، سه مؤلفه «ویژگی رسانه اجتماعی»، «متغیر زمینهای» و «تأثیرپذیری و نقش همسالان» دارای میانگین بالاتر از سطح متوسط بودند (p<0.05) و اهمیت بیشتری در فرآیند الگوپذیری سیاسی داشتند. در مقابل، مؤلفههای «اعتماد به رسانهها»، «نقش خانواده»، «نقش مدرسه»، «نقش معروفها و سلبریتیها» و «شرایط جامعه» دارای میانگین کمتر از سطح متوسط بودند (p<0.05) و از تأثیرگذاری کمتری برخوردار بودند. یافتهها نشان میدهد که الگوپذیری سیاسی نوجوانان در فضای مجازی پدیدهای چندوجهی و پیچیده است که تحت تأثیر پنج مؤلفه اصلی، هشت عامل فرعی و بیستوشش شاخص قرار دارد. نتیجهگیری پژوهش تأکید دارد که در حوزه دیجیتال، هدف صرفاً نباید حفاظت از نوجوانان باشد، بلکه باید آنها را در بهرهگیری از ظرفیتهای تحولآفرین شبکههای اجتماعی برای شکلدهی به هویت فردی، کنشگری اجتماعی و مشارکت سیاسی توانمند ساخت. نتایج این پژوهش میتواند به سیاستگذاران، مدیران فرهنگی و نهادهای آموزشی در تدوین راهبردهای مؤثر برای ارتقاء سواد رسانهای، تقویت هویت ملی و کاهش آسیبهای ناشی از نفوذ گروههای مرجع غیربومی کمک کند.https://scsj.ricac.ac.ir/article_245262_177918cc6da909745240cc40d1265a3e.pdf