Culture-Communication Studies
Year:2016 | Volume:17 | Issue:35 (67)|Papers Count:10

Nowadays presence of different individuals and groups with differentopinions and behaviors alongside with respect to each other’s rights, living peaceful lives and away from hastened violent behaviors is of special importance. Scientific research is necessary to facilitate coexistence of different individuals. The research is conducted using Bourdieu’s nature and field theory in an attempt to evaluate the effect of cultural capital on interpersonal communication with emphasis on social toleration and particularly behavioral toleration. King’s classification has been used to assess social (behavioral) toleration. The statistical population of this study consisted of all young people (18-35 years old) in the city of Sari (176996 individuals), 400 of which were selected as the sample for the survey using Cochran Formula. Data needed for the research was obtained in the field method and by means of a questionnaire. Data analysis was performed using SPSS and Amos software.Results showed a significant relationship between cultural capital (and its aspects) and social (behavioral) toleration. Results of structural model test suggest that cultural capital has a direct effect (Beta: 0.56) onindividuals’ social (behavioral) toleration. Cultural capital could also explain 31% of variation in social toleration.

The social world is the field of multiple discourses in which they are competing over their stabilization of discursive space. The concrete adequacy pertains to potency of discourse in the pattern-making of basic society institutions such as family. After the Islamic revolution, belligerent discourses have tried to combat discursive stream of the Islamic revolution. In this article, after searching through valid documents and news about women and family among social networks and domestic/international news agencies (62 documents between the year 2012-2015), the pattern of family has been studied from the perspective of DAESH discourse according to CDA and Lacanian discourse analysis in three levels of descriptive, interpretative, and explanative analysis. Some parts of the discursive power of that pattern relate to communications and the virtual space.It seems that DAESH’s family pattern is articulated around the concepts of ‘masculinity’, ‘dominance of collectivism, ’ and ‘attention to Salafism and Superficialism doctrines’.

This paper tries to 1) propose a framework for doing participant observation in Telegram groups and 2) reach a comprehensive perception of users actions in these groups based on a case study. While Telegram, as an Instant Messaging App is the most popular one in Iran, no researches have been done about it. Here, I try to prepare an appropriate background for future researches and at a same time study Iranian users’ behavior in this App. Selecting Mack et al. “What to observe” framework as a base, I make it suitable to apply on Telegram groups. To do that, I started using Telegram on November 2014 until March 2016. During this time I observed more than 196 unsystematical groups and on September 2015, selected 43 groups for further study, after that I choose 8 groups for systematic observation and analyzed them from September 26 to October 9, 2015.Finally I suggest the “What to observe” framework consisting ofAppearance, Messages and Discussions, Members Roles, Personal Space and Group Traffic.

Using a thematic analysis on the jokes obtained via the mobile application “Otaghe Joke”, this research is to find the categories transferred between joke tellers and recipients, and describes the viewpoints through which major sociological approaches analyze jokes and humor contents. To do this, more than 500 jokes presented in the app -starting from a definite point of time and ending at the point when saturation was achieved- were coded and categorized to extract the main themes and provide a big picture of the overall situation of joke concepts. The results show that jokes - with their high influence on the pop culture - have been able to declare their intentions regarding religious contexts, challenging micro and macro powers, and criticizing social manners and behaviors.Side effects such as spreading betrayal, ethnic and gender elimination, emphasizing anomic situations, and acknowledging ethical bad habits have been also identified in the transferred theme contents.

Using the constructivist approach and the methodology of Grounded Theory, this paper reconstructs semantically the changes of the spoken language from Turkish to Persian in the past two decades and provides resistance to change of nowadays. To conduct the research, it has been used qualitative research method and Grounded theory procedures and In-depth interview techniques to carry out result? The most important questions of this research are as follows: What aspect of Azari speakers had changed during last two decades that they preferred to speak Persian? What has been occurred nowadays that they tend to speak Turkish.Findings consist of six major categories: The need to display the glory of the upper classes, the intensity and the interactions between classes, the desire to change attitudes and behavior concerning language, interaction Inability, social space of interaction among the upper classes and the oppressed; the prestige of the language, seeking entry to the upper class through linguistic changes and followers of value changes in the poor.The core category of this study is the lack of desire to change the spoken language which covers mentioned categories.

Culturology of language along with a historical analysis of it can lead to a better understanding of a culture, and may provide the opportunity to change or cultivate the wrong beliefs systems of a society. In fact, any culture can be cultivated by a deep understanding of its contexts, speech events, and social conventions. The reason for this is that language and culture cannot be entirely separated and they are interwoven. One of the commonly used concepts in Iranian culture is “qesmat” and its related collocations which needs detailed investigation of its roots and origin as well as its utilization. The article thus aimed at having a linguistic-historic look toward fatalism and analyzes it based on aspect hypothesis. In doing so, a total of 280 contexts were recorded in natural situations, transcribed, and later analyzed. The data reflected the attitude of people in different age groups, levels of education, and occupations toward fatalism. Hymes’ model of SPEAKING was then applied to scrutinize the aforementioned attitude. Moreover, the concept of "qesmat" and its related collocations were discussed. Through culturology of “qesmat”, a new notion under the title of "fatalism cultuling" was introduced, and “qesmat” was found to be a common feature of both "fatalism cultuling" and "indirectness cultuling".The results also reported the fact that there was a positive relationship between age and fatalism; however, this relationship became negative when it came to level of education.

The aim of this study is an investigation of type and amount of taboo application in Rosvaee, Asre yakhbandan, and Ab va Atash Iranian cinematic films. Taboos are words and expressions which have unpleasant meaning and the member of society avoids using them directly. This study wants to investigate the application of taboo and its relation with gender. This work is a kind of content analysis, corpus base study. The corpus of the study composed of actors/actress dialogues in these three films.84 taboos were found which have been analyzed by content analysis with the help of SPSS and t-statistic used for investigation.The results show that among different kind of taboo, like general, animals, family and etc., general taboos have the highest rate of application and animals, family and disease have the lowest one. Besides, there is no significant relation between gender and the use of taboo. Which means the males and females used the same amount of them. But the only difference is about the type of taboos used by males and females. Females mostly used the animals, but males mostly used general taboos. Besides, males never used of taboo related to diseases.

This article tries - by studying the communicational function of the Epopees of Imam Hossein s followers in Ashura event- to understand the function of Epopee - as a traditional medium- in one of the most important Islamic events from the communicational aspect. Using the "functionalism theory" in studying the functions of communicational messages, it has been focused on "awareness" as one of the functions of communicational messages in this study and then by using the -step Lasswell model, the Epopees of Emam Hossein’s followers were studied from the aspect of their "awareness" function. The method used was "Qualitative content method".One of the results is that the Epopees of the followers of Emam Hossein in Ashura, besides the current functions of this traditional medium in that time -such as boasting the glories and courage to the Foe and declaring the warfare and the family of the warrior- has been in the same aim with the goals of Emam Hossein in the Ashura Rise and from this aspect, it has "awareness function".

Shows and the traditional rituals especially Ta' zieh and Shabihkhaani as dynamic cultural elements, which have originated from human beliefs, play animportant role in increasing the individuals’ social links. Theory of social links of anything as the framework of the research, is considered as the subcategory of social control theory and its components are social involvement, belief, interest and obligation. Ardabil as the city of Hoseineiyat with a rich history of traditional ritual shows of the region and holding ritual mourning ceremonies, Tazieh and mourning during Muharram, has been selected as the case study of the research. The aim of the study is to investigate the role of ritual theater in creating social links; and it studies the impact rate of such an atmosphere in social bonds of the individuals.Results show that there is a significant relationship among the criterion variables such as commitment, interest, belief and social participation and predictive variable of ritual theater and interest component has a considerable effect on social bonds of individuals with ritual theater. Ritual theater not only rehabilitates the ritual- local plays of the region and transfers it to the next generation, but also promotes social bonding of individuals in Ardabil. Cconsidering the developed aspect of this kind of theater, it is effective in other cities too.

The aim of this paper is to analyze content of commercial advertisements printed in common publications of the country during two eight-year period in order to show the process of the changes, form and style of representation of traditional and gender stereotypes in sixteen years ego. The research data has been collected through systematic sampling of 456 weekly and monthly copies. Comparing data of two studies showed that, although in the second period traditional roles (mother, wife and housekeeping) has been represented less, but in the second period women somehow depicted (beautiful, young and skinny) so that they always need to regenerate their bodies.As a result, in both periods incomplete and distorted image of women has been represented that one cannot assume it would be the image of Iranian and Islamic women. Therefore, it is necessary to use the whole range of achievements and successes of women in different fields to challenge this kind of representation.