University of Tehran PressSocial Studies and Research in Iran2588-63552120130421Revisiting the Measures of Cultural CapitalRevisiting the Measures of Cultural Capital9353657510.22059/jisr.2013.36575FAMohammadRezayiFatemehTashvighJournal Article20130930This article has tried to investigate the concept of cultural capital. Hence, the question is that how the concept of cultural capital in internal and external researches has been measured? And what proportion of different variables has reported with cultural capital concept? In this paper relying on internal and external researches, first, the concept of cultural capital and its dimensions have been investigated according to Bourdieu's works and then the operational aspects of the concept of cultural capital have been examined in contemporary researches , finally the application of this concept is studied in Iranian society. Review of external researches has shown that at each period cultural capital is measured according to circumstance of any society, this concept is revised by investigators. While the internal research, the concept of cultural capital in the same form classified into Bourdieu and has been used without revision. In fact, review researches show that in external research has been considered to cultural context of cultural capital. However, the internal research has been neglected of local knowledge and culture. Cultural knowledge of that information that anyone might have expected from them, and usually varies from one country to another. Furthermore, since we live in the age of information technology, it is proposed that in measuring of cultural capital, digital technologies such as social networking should be considered.This article has tried to investigate the concept of cultural capital. Hence, the question is that how the concept of cultural capital in internal and external researches has been measured? And what proportion of different variables has reported with cultural capital concept? In this paper relying on internal and external researches, first, the concept of cultural capital and its dimensions have been investigated according to Bourdieu's works and then the operational aspects of the concept of cultural capital have been examined in contemporary researches , finally the application of this concept is studied in Iranian society. Review of external researches has shown that at each period cultural capital is measured according to circumstance of any society, this concept is revised by investigators. While the internal research, the concept of cultural capital in the same form classified into Bourdieu and has been used without revision. In fact, review researches show that in external research has been considered to cultural context of cultural capital. However, the internal research has been neglected of local knowledge and culture. Cultural knowledge of that information that anyone might have expected from them, and usually varies from one country to another. Furthermore, since we live in the age of information technology, it is proposed that in measuring of cultural capital, digital technologies such as social networking should be considered.https://jisr.ut.ac.ir/article_36575_84955b2eb2e4dadaeca99ca8c3312748.pdfUniversity of Tehran PressSocial Studies and Research in Iran2588-63552120130421To pray: a socio-religious action (Review on “pray -studies” literature)To pray: a socio-religious action (Review on “pray -studies” literature)37603657610.22059/jisr.2013.36576FASeyedmahmoodNejatihoseiniJournal Article20130423Praying is a socio-religious action, either from “religious sociology” (religious looking on society) or” sociology of religion” (sociological looking on religion).This social and spiritual action has few features: it is an effective action, for its positive implication on prayer’s everyday life; it is a continued action, for it is current in all dimensions of prayer’s activities; and finally, it is an encompassing action for its sovereignty on all prayer’s life events. <br />For these reasons, religious pray is an important and strategic social and cultural action, that linking among religiosity dimensions. It means that, praying action relate to religious belief, rituals, experience, knowledge as well as morals. <br />Therefore, in this article we concentrate on trio key questions:1) what is the social philosophy of pray?2) what is the meanings and themes of religious pray ?;3)what is the discursive foot prints in Islamic – Shiites’ pray?. <br /> Then, for empirical answering to these, we use from “secondary analysis” (SA) and “content analysis” (CA) methods of pray – studies literature in English as well as Persian languages. <br />Our findings show that: <br />A) Abrahamic <Judaism, Christianity, Islamic> pray is symbol of religiosity. <br />B) Islamic pray is symbol of communicate- with- ALLAH. <br />C) Shiite pray is symbol of political ideology and social consciousness.Praying is a socio-religious action, either from “religious sociology” (religious looking on society) or” sociology of religion” (sociological looking on religion).This social and spiritual action has few features: it is an effective action, for its positive implication on prayer’s everyday life; it is a continued action, for it is current in all dimensions of prayer’s activities; and finally, it is an encompassing action for its sovereignty on all prayer’s life events. <br />For these reasons, religious pray is an important and strategic social and cultural action, that linking among religiosity dimensions. It means that, praying action relate to religious belief, rituals, experience, knowledge as well as morals. <br />Therefore, in this article we concentrate on trio key questions:1) what is the social philosophy of pray?2) what is the meanings and themes of religious pray ?;3)what is the discursive foot prints in Islamic – Shiites’ pray?. <br /> Then, for empirical answering to these, we use from “secondary analysis” (SA) and “content analysis” (CA) methods of pray – studies literature in English as well as Persian languages. <br />Our findings show that: <br />A) Abrahamic <Judaism, Christianity, Islamic> pray is symbol of religiosity. <br />B) Islamic pray is symbol of communicate- with- ALLAH. <br />C) Shiite pray is symbol of political ideology and social consciousness.https://jisr.ut.ac.ir/article_36576_b38fc2666bb61d7a987a587b3f7d60c1.pdfUniversity of Tehran PressSocial Studies and Research in Iran2588-63552120130421The Impact of social participation on social toleranceThe Impact of social participation on social tolerance61863657710.22059/jisr.2013.36577FAFatemehGolabiAkramRezayiJournal Article20131118This research examines the relationship between social participation and social tolerance. To examine the social tolerance the classification of Vogt has been used and to examine the social participation, theories of participation has been studied. Population of research is all of students in Payam Noor University of Meshkinshahr (3041 people).According to Cochran formula, 307 persons have been selected as the sample. The questionnaire has been used for collecting data. <br />The results showed that correlation between social tolerance and three dimensions of social participation were significant. But based on marital status, there was no relation between participation and social tolerance. In this context, education has had a significant impact on social tolerance. <br />Finally, regression analysis showed that 12/8 % of social tolerance variations could be explained by three dimensions of social participation. But in dimensions of social participation, participatory attitude is more effective than other two dimensions on social tolerance.This research examines the relationship between social participation and social tolerance. To examine the social tolerance the classification of Vogt has been used and to examine the social participation, theories of participation has been studied. Population of research is all of students in Payam Noor University of Meshkinshahr (3041 people).According to Cochran formula, 307 persons have been selected as the sample. The questionnaire has been used for collecting data. <br />The results showed that correlation between social tolerance and three dimensions of social participation were significant. But based on marital status, there was no relation between participation and social tolerance. In this context, education has had a significant impact on social tolerance. <br />Finally, regression analysis showed that 12/8 % of social tolerance variations could be explained by three dimensions of social participation. But in dimensions of social participation, participatory attitude is more effective than other two dimensions on social tolerance.https://jisr.ut.ac.ir/article_36577_ab82579c4da5ec1d37b79504e153b900.pdfUniversity of Tehran PressSocial Studies and Research in Iran2588-63552120130421Content Analysis of Pages and Groups of Facebook Social Network Using Habermas' Theory of the Public SphereContent Analysis of Pages and Groups of Facebook Social Network Using Habermas' Theory of the Public Sphere871103657810.22059/jisr.2013.36578FABehjatYazdkhastiSamadAdlipoorAsiyehSepehriJournal Article20130423Along with improvement and expansion if computational communications and increasing access of various peoples to the Internet and virtual social networks, a lot of theoretical endeavors have been spent for studying the Internet and its political and social effects. During these attempts, the concept of public sphere in the framework of Habermas's theory has a significant status. Accordingly, among the groups and pages which Iranian users have created in Facebook, 10 cases were investigated according to purposive sampling using qualitative content analysis. <br />The findings of the present study indicate that although using Facebook among Iranian users has resulted in increasing access to information, producing too much content results in fragmentation and diversification of reality. In other words, we encounter a mess in the Iranian groups and pages available in Facebook in which the other's voice is not heard. Therefore, producing information cannot contribute to formation of the public cyber sphere. Moreover, although Facebook gives this opportunity to people to equally participate in a dialogue, in Iranian pages and groups rarely a dialogue is formed, even in cases that a dialogue is formed, in these kinds of dialogues, there will be seldom a logical debate and accessing to compromising or agreement seem impossible. At last, it should be noted that however Facebook enjoys capacities for reviving public sphere, in practice it has not been able to reach to the level of a public sphere. Along with improvement and expansion if computational communications and increasing access of various peoples to the Internet and virtual social networks, a lot of theoretical endeavors have been spent for studying the Internet and its political and social effects. During these attempts, the concept of public sphere in the framework of Habermas's theory has a significant status. Accordingly, among the groups and pages which Iranian users have created in Facebook, 10 cases were investigated according to purposive sampling using qualitative content analysis. <br />The findings of the present study indicate that although using Facebook among Iranian users has resulted in increasing access to information, producing too much content results in fragmentation and diversification of reality. In other words, we encounter a mess in the Iranian groups and pages available in Facebook in which the other's voice is not heard. Therefore, producing information cannot contribute to formation of the public cyber sphere. Moreover, although Facebook gives this opportunity to people to equally participate in a dialogue, in Iranian pages and groups rarely a dialogue is formed, even in cases that a dialogue is formed, in these kinds of dialogues, there will be seldom a logical debate and accessing to compromising or agreement seem impossible. At last, it should be noted that however Facebook enjoys capacities for reviving public sphere, in practice it has not been able to reach to the level of a public sphere. https://jisr.ut.ac.ir/article_36578_894210361357572dff2ca879014459f2.pdfUniversity of Tehran PressSocial Studies and Research in Iran2588-63552120130421Education and cultural consumption in TehranEducation and cultural consumption in Tehran1111313657910.22059/jisr.2013.36579FAAbdolhoseinKalantariValiolahRostamalizadehAzamNasimafzaJournal Article20130605One of the common ways to identifying and representing himself, especially in the modern age, cultural consumption. Often people in cultural consumption, types of commodities and precious symbols, in order to create favorable images of themselves in the minds of others are taking.The choice of specific pattern of cultural consumption, cultural preferences or practices, the need for cultural resources or cultural capital. Thus cultural consumption needs for resources and cultural capital. One way of achieving cultural resources and cultural capital through education and informal education and knowledge accumulation. <br />The aim of this study was to investigate differences in cultural consumption and cultural consumption patterns based on different levels of education among the citizens of Tehran. Different levels of education, shows of resources and cultural capital. This study is a secondary analysis. <br />Results indicate that among the various levels of education and cultural consumption, there is a significant difference. The results show that with increased education, increased consumption of cultural products. So that the higher the education, the use of visual features, listening to music and going to the cinema and theater level has increased. Finally, cultural consumption levels and consumption rates and patterns varied among people with different education. So we can say, education and cultural assets in the accumulation of resources, causing formation of certain forms of cultural consumption is he.One of the common ways to identifying and representing himself, especially in the modern age, cultural consumption. Often people in cultural consumption, types of commodities and precious symbols, in order to create favorable images of themselves in the minds of others are taking.The choice of specific pattern of cultural consumption, cultural preferences or practices, the need for cultural resources or cultural capital. Thus cultural consumption needs for resources and cultural capital. One way of achieving cultural resources and cultural capital through education and informal education and knowledge accumulation. <br />The aim of this study was to investigate differences in cultural consumption and cultural consumption patterns based on different levels of education among the citizens of Tehran. Different levels of education, shows of resources and cultural capital. This study is a secondary analysis. <br />Results indicate that among the various levels of education and cultural consumption, there is a significant difference. The results show that with increased education, increased consumption of cultural products. So that the higher the education, the use of visual features, listening to music and going to the cinema and theater level has increased. Finally, cultural consumption levels and consumption rates and patterns varied among people with different education. So we can say, education and cultural assets in the accumulation of resources, causing formation of certain forms of cultural consumption is he.https://jisr.ut.ac.ir/article_36579_345bcabfa03517f46b98bebc39808400.pdfUniversity of Tehran PressSocial Studies and Research in Iran2588-63552120130421Missionaries' Attitude towards the Function and Use of Weblog and SMSMissionaries' Attitude towards the Function and Use of Weblog and SMS1331523658010.22059/jisr.2013.36580FASaeideMohammadiHoseinaliAfkhamiJournal Article20130919The study has investigated the missionaries' attitude towards the function of weblog and SMS, and also the amount of using them. The fields of sending SMS and also the aim of creating the weblog have been studied too. For this purpose, the concept of religious media has been used for the meaning of using media to achieve religious goals and ideals. These two media have been chosen for their ease of use, low cost, easy access to a large number of audiences and using them in propagating religious concepts. <br />The population is 220 Iranian and foreign missionaries, men and women, living in Qom, which are selected on random sampling. The questionnaire technique has been used in this paper and the data is processed by social science software. The results show that the missionaries have a positive attitude towards the function of weblog and SMS in propagating religious concepts. The survey shows that most missionaries create weblog with the purpose of disseminating religious ideas; then propagating it globally. Indeed, the gender did not influence on their attitude towards weblog and SMS. The evaluation of age shows that younger missionaries have more positive attitude towards the function of weblog and SMS. According to findings, there is no meaningful positive and negative difference among those having and not having weblog.The study has investigated the missionaries' attitude towards the function of weblog and SMS, and also the amount of using them. The fields of sending SMS and also the aim of creating the weblog have been studied too. For this purpose, the concept of religious media has been used for the meaning of using media to achieve religious goals and ideals. These two media have been chosen for their ease of use, low cost, easy access to a large number of audiences and using them in propagating religious concepts. <br />The population is 220 Iranian and foreign missionaries, men and women, living in Qom, which are selected on random sampling. The questionnaire technique has been used in this paper and the data is processed by social science software. The results show that the missionaries have a positive attitude towards the function of weblog and SMS in propagating religious concepts. The survey shows that most missionaries create weblog with the purpose of disseminating religious ideas; then propagating it globally. Indeed, the gender did not influence on their attitude towards weblog and SMS. The evaluation of age shows that younger missionaries have more positive attitude towards the function of weblog and SMS. According to findings, there is no meaningful positive and negative difference among those having and not having weblog.https://jisr.ut.ac.ir/article_36580_01585dbfa532cbcdb62a7b427d01749e.pdfUniversity of Tehran PressSocial Studies and Research in Iran2588-63552120130421The usefulness of critical discourse according to Fairclough in analyzing the concrete texts: the analysis of media text focusing on current social and economic crisis in Europe and the U.S.The usefulness of critical discourse according to Fairclough in analyzing the concrete texts: the analysis of media text focusing on current social and economic crisis in Europe and the U.S.1531763658110.22059/jisr.2013.36581FAHamzehNozariGhalamrezaJamshidihaEsmaeilGholamipoorUosefIraniJournal Article20130306First, Fairclough has considered the concrete texts in a linguistic position, then identified discourses which is based on the text and finally describe their dependency to micro social theories. His purpose has been to aware consumer of media texts in critical language. Every text leads readers towards an understanding of certain facts. The main concern of Fairclough has been the identification of critical discourse and knowledge implicit in the text of the audience when reading the texts.
In this paper following the Fairclough method of media texts we have indicated that what kind of discourse or macro-theory have influenced Iranian text which represent real progress in social and economic crisis in Europe and the United States in 2011. The purpose of this paper is a methodology, for this case the accurate and detailed analysis of the text has been studied.First, Fairclough has considered the concrete texts in a linguistic position, then identified discourses which is based on the text and finally describe their dependency to micro social theories. His purpose has been to aware consumer of media texts in critical language. Every text leads readers towards an understanding of certain facts. The main concern of Fairclough has been the identification of critical discourse and knowledge implicit in the text of the audience when reading the texts.
In this paper following the Fairclough method of media texts we have indicated that what kind of discourse or macro-theory have influenced Iranian text which represent real progress in social and economic crisis in Europe and the United States in 2011. The purpose of this paper is a methodology, for this case the accurate and detailed analysis of the text has been studied.https://jisr.ut.ac.ir/article_36581_c15a490adddcb3ee4f04fbc65a4b4b7a.pdf