STRATEGY FOR CULTURE
Year:2017 | Volume:10 | Issue:37 |Papers Count:9

The present article is an attempt to study the pre-revolution trends that left their impacts on the event of Cultural Revolution in Universities (1980). Contrary to the dominant approach that considers this event a product of political skirmishes between the rival forces in the early period after the victory of the Islamic Revolution and introduces it as an event without any social necessity and a political act free from theoretical aspects, the findings of this paper show that the event of Cultural Revolution in Universities is the peak and pinnacle of a public demand, whose necessity had existed long time before the victory of the revolution in 1979 among the social forces and even the academic elite in late Pahlavi era, of course, on a different level and with different degrees. These forces, were critical of the “new science” as well as the scientific and university systems due to various reasons, including the impacts of Western self-criticism of post-World War II era, or due to the problems of the educational and university systems. This critical stance at times appeared in objective plans such as Educational Revolution or Islamic Education and sometimes in the form of subjective ideas such as “Indigenous Science”, “Sacred Science”, “Concerned Science”, etc. among the intellectual elites, strengthening the idea of change in the scientific-educational system on the threshold of the victory of the Islamic Revolution. The present paper’s contention is that the victory of the Islamic Revolution and the force produced by it, due to the Islamic nature of the Revolution and the type and diversity of its political forces, followed up this public demand on a higher level with a different orientation, whose early manifestation was seen in the event of the “Cultural Revolution in Universities” and its institution-building and policymaking. In order to trace back the genealogy of, and, identify this effective cultural-social trend, Foucault’s genealogical method has been employed.

The present paper is an attempt to empirically study of a typology of religiosity formation trends. Since the objective of the study was to investigate the conceptual capabilities and possibility of measurement of the subject as well as evaluate the identification tools, and there was no intention of generalization of the results to a specific statistical population, quota sampling method was used. Out of eleven paths introduced in the reference article (Shojaeezand, 2012), only measurement of five paths was possible through surrvey and questionnaire and hence this study was limited to those five paths. The five paths were studied from four perspectives among the selected sample: “first encounter with religion”, “development of religiosity”, “becoming religious after a halt”, and “preferences”. The results indicate that in the first encounter with religion and development of religiosity, the “practical religiosity” and “logical-rational” patterns have the highest frequencies. On the level of becoming religious after a halt, however, the “logical-rational” and “glorious happening” patterns have the highest frequencies. On the level of preferences, the selective and practical patterns of religiosity have the highest frequencies. After studying the correlation between background variables and the path of becoming religious, thirteen significant relations were extracted, showing that the religious condition of the family has the strongest relationship with the way of becoming religious.

The present paper is an attempt to empirically study of a typology of religiosity formation trends. Since the objective of the study was to investigate the conceptual capabilities and possibility of measurement of the subject as well as evaluate the identification tools, and there was no intention of generalization of the results to a specific statistical population, quota sampling method was used. Out of eleven paths introduced in the reference article (Shojaeezand, 2012), only measurement of five paths was possible through surrvey and questionnaire and hence this study was limited to those five paths. The five paths were studied from four perspectives among the selected sample: “first encounter with religion”, “development of religiosity”, “becoming religious after a halt”, and “preferences”. The results indicate that in the first encounter with religion and development of religiosity, the “practical religiosity” and “logical-rational” patterns have the highest frequencies. On the level of becoming religious after a halt, however, the “logical-rational” and “glorious happening” patterns have the highest frequencies. On the level of preferences, the selective and practical patterns of religiosity have the highest frequencies. After studying the correlation between background variables and the path of becoming religious, thirteen significant relations were extracted, showing that the religious condition of the family has the strongest relationship with the way of becoming religious.

The objective of this research is to study the dominant perception in sociology that city and village as environmental domains of modernism and traditionalism leave different impacts on religiosity of their inhabitants. On the basis of the issues related to sociological characteristics and distinctions of city and village, and relying on argumentations about secularization in sociology of religion, two hypotheses have been formulated: First, the average religiosity in village is higher than that in the city; and second, the religiosity variance in village is less than that in city. The hypotheses were empirically tested through a survey conducted among 200 rural and 200 urban families in Ardabil Province of Iran. The findings of the research showed that there are no significant differences between religiosity of urban and rural dwellers, but with regard to ritualistic dimensions, religiosity of urbanites is more than that of the rural dwellers. Overall, the findings did not substantiate the hypotheses.

Like other modern sciences, current humanities are the result of the thought that was formed in the late 16th and early 17th centuries during the age of enlightenment. These sciences with the same background and characteristics were gradually imported to Iran and offered to students until the Islamic Revolution. However, the Islamic Revolution was the ushering of a thought based on religious principles and committed to Islamic values. Clearly, this approach requires its own humanities. Given the fact that policymaking for any problem requires knowledge of its different aspects and elements, the thoughts of the supreme leader of Islamic Revolution, Ayatollah Seyed Ali Khamenei, as a Muslim thinker who has been making endeavors in this regard from the pre-revolution years till date, can be a suitable background for development of a conceptual model for bringing about change in humanities. Employing grounded theory, 38 speeches and 6 letters of the Leader have been analyzed and finally five main categories have been extracted. Based on implications of the critical statements and solutions offered by the Leader, characteristics of the institution of ideal humanities in three dimensions, i. e. structure, content and actors, were inferred. The compatibility of science and religion, special attention to Islamic humanities, improvement of educational methods, and suitable research activities are among ideal structural features. Self-confidence, innovation, Islamism, high incentive and talent are the characteristics of ideal human force. And, being Islamic and indigenous are the characteristics of the content of ideal humanities.

Despite emphasis of the high-level educational document on training and promotion of the fundamental qualifications to deepen common and professional identity of teachers in individual, humane, Islamic and Iranian aspects, still we lack a suitable model for training the teachers. Also lack of a comprehensive framework of qualifications of teachers in the curriculum of teacher’s training has caused disorder and ambiguity in the method of training and raising human resources in educational organizations. The main objective of this paper is to study the approach to raising qualified teachers on the basis of the educational development document of Islamic Republic of Iran to offer a suitable model. Qualitative analysis was used based on strategy of grounded theory to precisely study the text of the development document (more than 544 pages). Then, 148 statements marking the factors and conditions that prepare the grounds for qualified teachers were extracted and categorized. The results of the research are presented in three stages of open, axial and selective coding within the framework of a theoretical model, focusing on the main category (qualifications of teachers), causal conditions (goal setting and curriculum), contextual conditions (public and private institutions, organizations and departments contributing to the issue of official and public education), intermediate conditions (individual and social traits and organizational factors), strategies (professional planning and development) and consequences (total monotheistic identity). The findings of this paper can be used as a conceptual framework for planning and preparation of a curriculum for teacher’s training based on teachers’ qualifications

The Increasing complication of organizations and rising degree of unethical, illegal and irresponsible acts in workplaces have drawn the attention of managers and researchers to the issue of organizational ethic and its management. Attention to the issue of organizational ethic in recent years has caused many studies about the factors affecting ethic in the workplace. The present research is an attempt to study the most important factors affecting organizational ethic as they have already been found in studies conducted in Iran. Meta-analysis has been employed. The statistical population of the present research is all the research papers published between 2001 and 2014 focusing on organizational ethic in Iran. Finally 36 research papers were selected and analyzed using CMA2. The results indicated that overall 44 variables related to organization ethic have been studied. Out of these variables, three variables, i. e. organizational commitment, organizational culture and job satisfaction have had the highest degree of impact on organization ethic. The results of meta-analysis showed that the effect size of relationship between organizational commitment and organizational ethic was approximately 0. 55 percent, which is high. Also combined effect size of relationship between organizational culture and organizational ethic was about 0. 49 percent which is moderate. The results showed that the relationship between job satisfaction and organizational ethic was 0. 38 percent, which is moderate.

The present study focuses on the relation of Islamic lifestyle with ethical identity and self-control among the adolescents through descriptive and causal method. The statistical population of this research included all students of grades 2 and 3 intermediate school of the City of Tehran during the academic year 2014-15. The sample consisted of 380 students selected through stratified random cluster sampling method. The data was collected through Islamic Lifestyle, Ethical Identity and Self-Control Questionnaires. The data was analyzed through employing descriptive statistical techniques, correlation coefficient and regression. The results show that there is a positive significant relationship between Islamic lifestyle and ethical identity and self-control among the adolescents. Also the multiple regression analysis showed that Islamic lifestyle and some of its indexes can explain the variance of ethical identity and self-control among the adolescents.