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A variety of occasional programs comprise a good portion of the post-revolutionary Iranian television production. Actually, a transformative feature of the Iranian national television and radio has been attending to a convergence of the society's cultural, historical and religious dimensions. One branch of this has been the gradual production of calendar-based programs, i.e. those which relate to different occasions. A unique coexistence of both the lunar and solar calendars next to Shia's high potential in this regard have shaped the foundations of the Iranian official chart of events.These programs, however, have been branded as uninvited guests due to their overall low quality and monotony, especially during Muharram ceremony. Some exceptional productions such as The Tenth Night, and Mukhtarnameh, have provided tinges of hope, but the point is that these occasional programs have not been accorded sufficient attention in research. The present article intends to fill this gap by providing a serious study of these programs and focusing on the ones shown in channel 1 in Muharram 1433 L.H. (1393 S. H.).The survey period consists of ten days prior to the start of the mourning month till five days after Ashura (25 days altogether). The research basis is the ritual communication backed by a demographic approach, followed by recording and analyzing the religious grief feature with "constant comparison of the data" method as related to the Iranian TV ritual input and output. Among quality methods, demography is the one which contains enough flexibility for recording the visual hypertext transformations within 25 days of broadcasting programs by a TV channel. To do this, by watching and reviewing the daily programs of channel 1, the gradual changes in the setting and signs of each were described and recorded separately. This resulted in almost 200 pages of described data. The data were then processed in several phases according to category system and by using constant comparative technique, and finally the TV ritualization of grief was classified under metaphorical titles. The TV grief indexes as represented by channel 1 in the above-mentioned period are as follows: maximum pretense of grieving, weeping to a minimum, funereal grief, distinction between codes of passion and awareness, imposing start and unimpressive ending, solo grieving in the studio corner as opposed to community grieving in public, attending to mourning ritual more than mourning per se, historical representation from traditional media.

The purpose of study is to identify the extent and manner of co-culture (social values and norms and behavioral patterns) of graduates of Islamic schools and other schools (governmental and non-governmental) in Tehran and the impact of media and school factors on it. The method of this research is survey; A researcher-made online questionnaire was used to collect data. The statistical population of the study included all students of Islamic schools and other schools in Tehran who have graduated from high school and vocational school in the last three years (80,000 people) with 385 graduates of Islamic schools and 384 of total 769 graduates from other schools in Tehran were tested. The validity of the research was calculated and confirmed by formal methods of experts and the validity of the structure was confirmed by the factor analysis method and by AMOS software; Cronbach's alpha of the variables was estimated to be more than 0.9, which indicates the high reliability of the research. The results of the research using t-test with SPSS software show that the graduates of Islamic schools are more cultural than the graduates of other schools in Tehran (similarity in values and social norms and behavioral patterns). Explanatory findings of the research in the form of structural equation model with the help of AMOS software indicated that the factors of "school" and "mass media" have an effect on the co-culture of Islamic school graduates. The results of the regression analysis showed that the mentioned independent variables explain 47% of the variance of the dependent variable (co-cultural).

Elite groups comprise a significant portion of every society, and if they are not recognized, recruited, guided and employed correctly and at the right time, the society will suffer serious harms in its progress. On the other hand, adolescence is a phase when one’s personality is developed and paves the way for one’s future life. Thus, it could be taken as a determining factor for the elite groups so that if it goes unattended, both the individual and the society will undergo unreparable harms. The adolescent at this time usually joins various groups to answer to his material and spiritual needs. Collective communication, under the category of social psychology surveys different issues as group dynamism, from the nature and features of a group to its formation theories, kind of member communication, and its functions. Recognizing these participatory observation and capacities in formulating the related policies about elite groups can play a crucial role in the identification, recruitment, and guidance of these groups in society. This research attempts to utilize the actual collective communication potentials in the field of adolescent elite groups to study the policies of the center for elite scholars that are active in the southern Tehran. It finally provides a model of collective communication capacities in order to formulate policies in the field of adolescent elites. To this end, besides using documentary methods, it has benefited from participatory observation and in-depth interview for studying the whole intended group.

The growth and expansion of cyberspace and the spread of its use, especially among children and adolescents, has caused a very serious concern for families and those in charge of education in the country in terms of how to deal with it. The widespread use of cyberspace by children and adolescents will eventually lead to social divisions and crises and deep intergenerational gaps between parents and children, and will gradually shake the position of the school as the most important pillar of formal and public education.The present study uses a qualitative approach to understand the current situation of the policy theory of the Ministry of Education of the Islamic Republic of Iran in the face of cyberspace and obtain its desired status components through in-depth interviews with managers and experts and analysis of data obtained through the data method. Is.The entrepreneurial view in the Ministry of Education, the lack of proper interaction with the private sector and the market, the weakness of the management body and the staff of education have formed the existing theoretical components. The desirable components of policy theory are the role of regulating and directing and supervising content by education along with defining the right role for the private sector to produce healthy, useful and safe content, and the need to pay attention to the priority of creating service and producing local content in the national network infrastructure. includes.

The growth and development of new communication technologies and their effects in the form of new media on the educational process of students has become an important concern for families and cultural-educational policy makers in the country. And highlights the need to address this issue in formal policies, especially in the field of education. The present study uses a qualitative research method (document research and in-depth interviews with directors of education) in order to enumerate the announced and executive policies of education and also compare them in the face of cyberspace to examine and describe the current state of interaction of the formal education institution with this The media has paid. From the collection and selection of approved and related documents of announced policies, the main axes include: hardware equipment, software production and knowledge production, information technology education, culture in the field of new media, research and studies in the field of information technology, education cooperation with other institutions and policy approach to New media was extracted. Executive policies in three general areas of policy, approach-attitude, operational-executive were extracted from in-depth interviews with directors of education.Finally, declarative and executive policies, in order to extract the depth of the difference between what is approved in the written documents, And what has been done on the ground, Based on the main policy axes, functional axes, normative principles were compared and analyzed. Based on this comparison, it can be concluded that there are deep attitudinal and conceptual gaps between the policies announced by the country's formal education system and its executive policies in the face of new media.

The article is to respond to the question about the desirable cultural policy making in regard to mosque in the I.R. of Iran from the viewpoint of experts. The task is to utilize experts' and officials' experience to determine the status and role of the government vis-à-vis mosque in the country. To this end, by using content analysis method and after 34 semi-structured interviews with the experts at three levels of descriptive, analytical and integrative coding, the characteristics of the required policy making have been obtained. The results indicate extracted themes from the experts' views as follows: "theoretical view of government's interference in mosque", "approaches to the government's interference in mosque ", and "government and cultural organizations related to mosque". As for the first view, the research suggests that policy making should be done under a single organization, institution or council called mosque and this under the supervision of the Supreme Leader, thus determining various roles and duties of related cultural centers. Besides, the administration of mosques should be decentralized and carried out by people's complete participation. As for the second above-mentioned view the results indicate that the government must consider a combination of supporting, supervisory, occasional and guaranteeing approaches and act according to each of the approaches.

The normative view of the media is the resultant of a group of do’s and don’ts in various institutions interacting with the media. The relation of the media with any of these institutions, the conditions surrounding the media, the philosophical foundations of the media and the religious values, principles and instructions are among the formation grounds for normative theories in regard to the mass media. The social responsibility theory is an example of this kind which seeks to modify individual freedom and create a link between the media independence and their social responsibilities. In other words, the social responsibility theory was formulated in a liberalist and humanist process and added the social responsibility dimension to the doctrine of individual freedom and media independence. One of the areas of discussion in the field of humanities and social philosophy is the relation between the individual and society. The socialist view gives priority to the society, whereas the individualistic view is mostly tended to individual rights. Thus humans are reduced to their instinctive drives. Contrariwise, the Islamic logic takes a more sublimated stance towards man and considers his worldly and transcendental dimensions simultaneously. The social responsibility that ensues from this Islamic stance brings into prominence an obligation known as enjoining virtues and forbidding vices. That is why this article provides a comparative explanation of the social responsibility status from Western and Islamic viewpoints.

Basically speaking, saintliness is considered as a commented and valued issue allotting to religion realm which without the presence of such a meaning, no religion is worthy of its name. This article aims to consider the normative prepositions related to holy places and times in three sacred books : Quran, Pentateuch, and Gospel with their similarities and differences. A specific software program is used with quantitative and qualitative research method to process and analyze the data by means of a profound content analysis method.As a result of searching in these three sacred books, 10396 normative propositions were found which are categorized in 123 sections. One of these sections includes 295 prepositions with the content of holy places and the other one has 301 prepositions with the content of holy times. Therefore, 5.7 percent of the dos and don'ts of these three books presented in tables of this article is based on the norms of holy places and times. According to these tables, Pentateuch considers do's and don'ts in our relation and holy places as well as us and holy times more than the two other books. In a section of holy places, the share of normative prepositions related to us and sacred objects is more in Pentateuch rather than Quran and Gospel. However Gospel compared to the other books has more relevant norms related to places of worship like churches and synagogues. Additionally, the least normative propositions related to us and holy times could be found in Gospel. The normative prepositions related to religiously prohibited months are just seen in Quran.This article lists 596 normative propositions with their identity numbers by representing the exact address of the source of verses. Eventually, a symmetry model of fivefold contents of places and times norms in three sacred books is computed and designed. Factors to be taken in to accounts in this model are reaching to coefficient correlation of 0.7 between the contents of Eids and holy times with holy objects and places .

Basically speaking, saintliness is considered as a commented and valued issue allotting to religion realm which without the presence of such a meaning, no religion is worthy of its name. This article aims to consider the normative prepositions related to holy places and times in three sacred books : Quran, Pentateuch, and Gospel with their similarities and differences. A specific software program is used with quantitative and qualitative research method to process and analyze the data by means of a profound content analysis method.As a result of searching in these three sacred books, 10396 normative propositions were found which are categorized in 123 sections. One of these sections includes 295 prepositions with the content of holy places and the other one has 301 prepositions with the content of holy times. Therefore, 5.7 percent of the dos and don'ts of these three books presented in tables of this article is based on the norms of holy places and times. According to these tables, Pentateuch considers do's and don'ts in our relation and holy places as well as us and holy times more than the two other books. In a section of holy places, the share of normative prepositions related to us and sacred objects is more in Pentateuch rather than Quran and Gospel. However Gospel compared to the other books has more relevant norms related to places of worship like churches and synagogues. Additionally, the least normative propositions related to us and holy times could be found in Gospel. The normative prepositions related to religiously prohibited months are just seen in Quran.This article lists 596 normative propositions with their identity numbers by representing the exact address of the source of verses. Eventually, a symmetry model of fivefold contents of places and times norms in three sacred books is computed and designed. Factors to be taken in to accounts in this model are reaching to coefficient correlation of 0.7 between the contents of Eids and holy times with holy objects and places .

This paper explains the effects of TV on culture by an emphasis on ethnical and national identities. The provided results which have been obtained from a part of a scientific research in IRIB research center show that on one hand, messages on some issues have been repeatedly broadcasted from IRI TV in three sections namely satiric programs, news and serials and watchers have been exposed to these messages, and on the other hand, watching TV has no influence on ethnical identity of the individuals. For national identity, the results of multivariable regression proves that level of watching TV has been entered into the equation and has been known as the third influential element after variables including communication network domain and level of individuals’ self confidence. On the whole, despite the fact that IRI TV produces and broadcasts messages regarding any of the identity issues under investigation, yet such messages are beside other influential elements and TV has been an effective element on the view of addressees regarding identity after social system variables. Moreover, the investigation showed that despite Gerbner’s Cultivation theory, TV in Iran has no Cultivation influence on the minds of addressees and people are more under the influence of other social system variables.