POLITICAL KNOWLEDGE
Year:2012 | Volume:7 | Issue:2 (15)|Papers Count:7

The purpose of this research is recognizing modern pillars of sustainable security at both state and nation levels and understanding the conceptual transition of security with its necessary requirements.According to the stated approach, adopting suitable measures for the sake of establishing mutual trust, activating individuals, and creating multi-layered participation based on the acceptance of the society’s norms and values when confronting the newly arisen security difficulties, is among the requirements. The consequence of this recognition is the implementation of new measures which were almost neglected in previous reductionist theories. The article ends with introducing appropriate strategies and methods by considering three major components, namely the social factor, security concern postponement, dialog and interaction principle. Finally, the Iranian - Islamic approach and sustained security theories are analyzed comparatively. The processing method used here to deal with the problem insists on the social factor and contextualized propositions.

The purpose of this research which is done by considering the headlines and news values (deviation and social importance) of Shoemaker and Cohen and by adopting content analysis method, is a survey of the news coverage of Islamic countries and the world in certain TV networks prior to the recent successive revolutions in the Middle-East. The statistical society of research was the six-month nightly programs of these networks (May 30, 2010 to Nov 9, 2010), i.e. exactly one month before the Islamic Awakening uprisings. The statistical sampling used systematic probable sampling method. The results show that BBS news coverage followed this order of importance: The western world (using neutral and positive tone), Asia and Africa and Latin America (neutral and negative tone), Islamic world (neutral and negative tone), and Eastern Europe (neutral and positive tone). Most of CNN coverage pertains to the West (neutral and positive tone), Asia-Africa and Latin America (neutral and negative tone), Islamic world (neutral and negative tone) and Eastern Europe (neutral tone). Those of Press network: The West (neutral and positive), the Islamic World (neutral and negative), Asia, Africa and Latin America (neutral and negative), Eastern Europe (mostly neutral). Al-Jazeera network also deals primarily with the West (neutral and positive), then it covers news related to Asia, Africa and Latin America (neutral and negative), the Islamic world (neutral and negative) and Eastern Europe (mostly negative). Rasha network mostly deals with Eastern Europe (neutral and positive), then the West (neutral and positive), the Islamic World (neutral and negative), and Asia, Africa and Latin America (neutral and positive). Nile network's most coverage is that of the Islamic World (neutral and negative), then the West (neutral and positive), Asia, Africa and Latin America (moderate tone), and finally Eastern Europe (neutral and negative). As for the headlines, the research results show that although news values (deviation and social significance) play a role in that, this influence is lower than other factors such as the role of media organizations, states, foreign policies, and television correspondents and journalists in the global scope.

This is to make a critical study of the present investigation status of drafting the charter of I.R of Iran's national security strategy in order to find out the reason of having produced no charter so far. The question is, therefore, about the latest research development in this regard and the absence of such a document. To answer the question the available written literature about the issue is investigated and it is concluded that the existing methods are far from formulating a forward-looking strategy, but they are rather kind of surveys that can assist the strategically-based method in attaining a practical charter.

Islamophobia is a complex of discrimination, violence, rejection and insult, the expansion of which had harmful influence in Muslim communities in the western countries. The growth of Islamophobia in some domains such as media or formal and governmental levels necessitates serious attention due to its intensity. In Britain, especially, Muslims make the largest religious minority; hence the existence of Islamophobia and its consequences there must be taken more seriously. The article concentrates on Islamophobia at informal and formal levels in the British society and after presenting a definition of the issue it brings the concept of structured Islamophobia especially in the aftermath of September 11 into focus. The discussion is divided into two categories. First, an investigation into pertinent theoretical and legal frameworks (with a look at the European convention of human rights and some other British laws such as ethnic-relation Act, and anti-terrorism Acts), and second a discussion of this phenomenon in practical and executive domains (such as disciplinary measures of the police and other law implementation groups and the existence of discrimination in anti-terrorist Acts). It is intended to explain that the formal and legal structure of British society both in the realm of legislation and execution, has failed to provide adequate support for Muslims as a minority group. The result is the formation, in recent years, of a special kind of Islamophobia and discrimination against Muslims, that we have formulated as structured Islamophobia.

By social participation we mean women's entering into an activity well beyond the common household duties and responsibilities, and their doing things which can't be achieved individually.The evolution of women's social duties and rights in history has been too slow and combined with sensitivities. Islam came and forbid any sort of irrational and prejudiced treatment of women, and instead it promoted protective rights in favor of women and their responsibilities. Low social participation of women in post-Islamic centuries gave rise to a wave of egalitarian and feminist movements sometimes leading to extremist stances and shaking the foundations of family life, especially in western countries. This faulty trend brought once again the Quranic viewpoint about the role of women in society back into focus for both Muslim societies and the whole mankind. In this article there is a reference to the Quran and the Prophet's traditions to shed light on rules of conduct pertaining to women's social presence in the light of the practical experience achieved by the model presented by the Islamic Republic of Iran.

Though "power" is pivotal in politics, its various components signify its specific nature and functions. Among these, "soft power" insists on "attractiveness” and it is essentially an endeavor on the part of the actor in order to simulate the rival society and proceed with its objectives. One basic Quranic concept is the active presence of two opposing trends, one Divine and the other the Arrogant Forces, i.e. those two antagonistic powers that come face to face with each other, a fact mentioned throughout the Holy Book. The Arrogant Forces headed by Satan and other evil forces stand against the Truth and try by all means (whether soft or hard) to abstain people from following the right path. This article scrutinizes the confrontation of these two opposing forces in politics by relying on affirmative and negative features as they appear in the Quran. To answer how the Arrogant Forces proceed with their aims in defiance of the Divine trend by exercising soft power, the article has used "qualitative content analysis".It is concluded that the Arrogant Forces execute their policy by relying on four major strategies, namely comprehensiveness, continuity, step by step policy, and utilization of the rival's weak points, through political, economic, cultural and psychological methods. To do this they resort to means such as threat, humiliation, enticement, slander, spreading rumors, compromise, emotional stimulation, creating a hostile atmosphere and deviating public opinion, all for the sake of deceiving the believers into rising against the divine injunctions.

The Islamic Revolution as a dynamic politico - cultural and significant event is a means of evaluating the international system. It has challenged both the structure and function of this system by seeking the substitution of a just and divine - oriented system for it that aims at promoting morality and religiousness. The two basic doctrinal elements, namely the servant (worshipper) and God (worshipped) have led to the replacement of the so-called capitalism/communism confrontation with that of materialism/spiritualityBy relying on its value - oriented approach that defies the status quo, the Revolution intends to establish a functional system not included in the existing power structure, since it holds that the dominant power structure and discourse is not adjusted to human nature but rather it is a means of enslaving it. That is why it supports the liberating movements worldwide and promotes antiauthoritarianism and struggle with arrogant forces (istikbar), and gives good tidings to the oppressed people of a condition in which man acts as the true representative of God on Earth. The main question is to what extent the Islamic Revolution has managed to contribute to both domestic and international system change. By using descriptive -analytical method and library and the internet sources, answer to this question has been sought. The results show that by relying on its pivotal motto, i.e. "Neither West, nor East”, the Islamic Revolution has endeavored first to safeguard the "om-ol-qora" (the Metropolis of the Revolution and Islam) and then to spread its revolutionary doctrine as the basis of justice to other parts of the world, thus rejecting the dominant system in favor of one based on the Truth.