Journal of National Studies
Year:2022 | Volume:23 | Issue:2 (90)|Papers Count:8

There are different patterns in the management of ethnically diverse communities. One of these patterns is ethnic pluralism. According to the principles of this model, all ethnicities, with their cultural assets, including "norms, values, traditions, and customs", benefit from the truth. Therefore, steps must be taken to preserve, and even promote them. According to the ideology of all kinds of governments and nation-states, this model can be defined as a constructive and destructive model. The main question of this research is: is this model in conflict with or compatible with the ideological foundations of the national security of the Islamic Republic of Iran? The results of the study are as follows: The principle of diversity in societies, including ethnic diversity, is accepted by reason and religion, and Islam, at this level, does not oppose ethnic pluralism. And, except in some special cases, there is no contrasting approach to many ethnic traditions. But a pluralistic view can lead to the formation, or strengthening, of ethnic prejudices, whereas ethnic prejudice has no rational or religious significance. "Non-valuation of ethnic culture", "Vicious regrets of pluralism", "Negation of ethnic superiority in pluralism with Islam", and "Difference of Islamic idealistic society with ethnic pluralistic idealism" are other opposing views of this view with rational and It is religious.

Lack of peaceful coexistence and lack of tolerance are among the negative characteristics that are sometimes attributed to Iranian society as a historical and cultural issue. In some of the works related to the Iranian temperament, it is often said that the Iranian man lacked the spirit of dialogue and interaction and in the face of another, he always had a hostile and non-peaceful spirit. This article bases its claim on the critique of this image of Iranian national identity and tries to show that tolerance, especially in the face of religious minorities, is one of the special features of Iranian society. This research is a descriptive and analytical study and in collecting data, the method of documentary study has been used with emphasis on foreign travelogues of Safavid and Qajar periods. Based on the research findings, it can be said that from the point of view of foreign travel writers, although in some cases there have been some restrictions on some religious minorities, but Muslim Iranians based on Shiite culture throughout history. Religious minorities have always been treated with tolerance and moderation. And a lot of evidence and reports from tourists show the favorable situation of religious minorities in Iranian society and their enjoyment of citizenship rights and religious freedoms.

The purpose of this study was to determine the effectiveness of spiritual intelligence training on identity crisis among the first high school female students of Qom. The research method is semi-experimental with pretest-posttest design and control groups. The research population included all of the first high school female students of qom in 2019-2020. 60 students were selected by the multistage cluster sampling method and randomly assigned to experimental and control groups. To collect information in the pre-test and post-test stages, the Ahmadi’ s Identity Crisis Questionnaire (1997) was used. The experimental group received ten 90-minute sessions of King's spiritual intelligence training Package (2008). Data was analyzed using covariance analysis. The findings showed that the difference between the experimental and control groups regarding the effect of spiritual intelligence on dependent variables (reduction of identity crisis) is significant and spiritual intelligence reduces identity crisis. According to the results, counselors and teachers consider programs for training and development of spiritual intelligence in order to decrease identity crisis in adolescents.

Ethnic identity is a fluid phenomenon that, due to social developments, experiences different situations. Ahvaz in the second Pahlavi period, for numerous reasons, including oil reconnaissance, changed its socio-cultural structure. Accordingly, the purpose of this research is to answer the question of what ethnic identity was in this historical period? In other words, was the ethnic identity of the Bakhtiari and Arab peoples strengthened or weakened in the second Pahlavi period? To answer these questions, it used a semi-structured qualitative interview technique with those who had lived in the city during the second Pahlavi period. Research data has been analyzed through the Thematic analysis method, and has extracted the four primary themes of the growth of inter-ethnic interactions, the weakening of ethnic culture, ethnic ignorance, the identity unification policy of the Pahlavi government, and a central theme entitled ethnic identity on the path to integration. The results show that ethnic identity had weakened in that historical period and new identities had emerged in society.

It is essential to pay attention to the national identity of the students. A complete and comprehensive plan is needed in this regard. The present study was conducted to investigate the level of attention to the issue of national identity in social studies textbooks in the sixth grade of elementary school and seventh grade of junior high school. This research is descriptive-analytical and is based on the Shannon entropy method. The statistical population was social studies textbooks for the sixth grade of elementary school and the seventh grade of junior high school in the academic year 2021-2022. The statistical sample was considered equal to the statistical population. Also, data with 9 dimensions and 37 components was collected using a checklist of national identity dimensions. The results of Shannon entropy content analysis showed that from the study of social studies textbooks in the sixth grade of elementary school and the seventh grade of junior high school, out of 283 units of national identity, out of 1331 units of propositions in the statistical community, the dimension of culture and cultural heritage with 108 cases, had the most and the political dimension with 5 cases, had the most minor frequency. The highest coefficient of importance with the value of 0. 179 was related to the social dimension and the lowest coefficient of importance with the value of 0. 112 was related to the dimension of nationality. The results showed that the level of attention to the dimensions of national identity in these books is different, and little attention has been paid to some dimensions.

In Shahnameh, Ferdowsi narrates the cultural components of the identity of ancient Iran in the light of political approaches. The present article tries to answer the question of how Ferdowsi and with what components, aspects and cultural elements, using descriptive-analytical method and theoretical foundations based on political culture, which includes intermediate and related structures of culture and politics. Does it link ancient Iran to politics? Findings show that in Shahnameh, although the two aspects of culture and politics are expanded and taken, but they are so intertwined and related that it is almost impossible to separate them from each other, for example, culture of tolerance is integrated with the political concept of the Shah of Iran Sharia is placed next to the monarchy. The essence and art of a true political system becomes possible. . Justice, which was intended to establish order and prevent chaos, is administered by the king himself. Shahriari has a divine basis and the demise of Farah Izadi is accompanied by the domination of others, demons and magic. Geographically, one of the aspects of the identity of ancient Iran in Ferdowsi Shahnameh is the geographical borders of Iran, which is a geographical idea of Iranians in accordance with political and national traditions, which is completely related to the myths of creation.

The relationship between tradition and modernity is a wide-ranging issue that has been addressed in many fields, including architecture as a significant realm of cultural identity manifestation. As a 20th century intellectual school, which claims to revive the tradition and save humanity, traditionalism has been able to take effective steps in understanding the concepts of past architecture. However, it has failed to institutionalize the effective application of non-temporal traditional perspectives in contemporary architecture. In seeking reasons for it, this article tries, through a descriptive-analytical method and referring to the writings of traditionalists and other related texts, to achieve knowledge about the practical results and the role of traditionalist thought and discourse in contemporary architecture. Findings indicate that the detachment of the traditional thought from the everyday language, in addition to the traditionalists' approach to history and human beings as well as the lack of attention to internal critique, not only made it difficult to apply the principles of traditionalism in practice but also affected the emergence of the challenge of tradition in the contemporary architecture. Consequently, as for identity-seeking through traditionalism, it is necessary to rethink the extreme differentiation and demarcations that have taken the concepts of tradition out of the context of life. In architecture, more attention to the structural perspective instead of mere semantic or formal perspectives, awareness of the non-traditional perspective, and avoidance of excessive pragmatism can help the realization of original and identity-oriented architecture.

The purpose of this study is to investigate the impact of ethnic policies of the Islamic Republic of Iran on the convergence, or divergence, of the Turkmen in Golestan Province. The present research is applied in terms of purpose and is quantitative in terms of the nature of data and is a descriptive-survey research in terms of data collection method. The statistical population of the study, according to the census of year 2016, includes 654087 Turkmen living in Golestan province, that based on Cochran's formula, 384 of them were selected as the sample. The data collection tool was a questionnaire developed for each of the research variables, the reliability of which was confirmed by Cronbach's alpha. Data analysis was performed by SPSS 26 software. Findings from the study of research hypotheses showed that the ethnic policies of the Islamic Republic of Iran, based on four dimensions: political, economic, cultural, and social, have created convergence on the Turkmens of Golestan province.