RELIGION & COMMUNICATION
Year:2018 | Volume:25 | Issue:1 (53) |Papers Count:7

Hijab and mutually non- compliance with respect to the effects and consequences that would entail, could be the attitude of people. For this reason, understanding people's attitudes towards Islamic dress and associated factors in its formation is necessary and important. The integrated approach, the theory of socialization, social learning and value proposition Homans to have been used as theoretical framework. Therefore, the main objective of this paper is to examine the attitudes of students towards Islamic dress (hijab) and social and cultural factors affecting it. The study of social survey and research data has been gathered using the technique. Reliability and Validity of research, according to the results of Cronbach's alpha is approved. The study consisted of all students in the academic year 93-1392 Kashan University are using Cochran sampling formula set 398 as the sample size and using a quota method and were randomly selected and examined. Based on the analysis, the positive experience of the hijab, with 65 percent of the direct and indirect impact is the most positive effect on students' attitudes toward the veil. Family variables associated with the veil 0.21, nonconformity with social norms by -0.17, -0.16 and attitudes towards gender equality with authoritarian parenting style has been effective -0.13 next rank.

With regard to the focus of the conversation in communicative action and the role of the analysis of the word in the reconstruction and establishment of discourse, 133 the existing Quranic conversation is extracted in full scale, and then, respectively, the descending of the surahs (and not in accordance with the verse) with the adoption of other Quranic studies, In four stages, the public invitation of the Prophet and the secret faith of the believers; the spread of the invitation and publicity of believers' beliefs, the formation of a faith community, and the establishment and monitoring of the Islamic society were categorized. (The first and second steps of Maki and the third and fourth stages of civilization) Then, using a multi- level combination of different types and levels of discourse analysis theory and method, the most important linguistic elements of the dialogues were firstly extracted based on the Halliday role-based school and then the conversations were retrieved in the context and context of the text and the macro- society. Finally, the recruitment of the concepts of the discourse theory of Laclau and Muffe; the formulation of the discursive evolution of the dialogues in the 23 years of the Qur'an revelation has been presented and presented in which the process of the elimination of the prevailing participatory discourse and the initial formation of the discourse of Islamic sovereignty in four phases: "the agitation of the ruling discourse"; "antagonism", "Discourse articulation" and "Discourse enhancement.

This paper seeks to explore the political myths used in the tenth round of the parliamentary election campaign in the city of Shiraz. In this paper we examined the myth of Roland Barthes's view of manufacturing. The results of this study showed that the myth of "homeland, nation, championship, divine charisma, democracy, good troops" the most important political myths in the country. Political myth "supportive" used by reformist important and effective role in persuading the audience.

With the expansion of advanced technologies, the crime becomes various and diverse. Many of the previous laws and procedures for dealing with the crime seem inefficient. One of the most important instances of advanced technology is cyberspace and it's related tools and items such as computers, smart phones and social networks. Every day in cyberspace, much crime happens that a great number of it is committed against spiritual dignity of individuals. Some instances of crime such as insult, defamation and dissemination of cyber false information occasionally destroy spiritual dignity of individuals more in comparison with crime in real life, since in cyberspace the speed and scope of spreading any news in extremely high. Also dignity can be resorted and spiritual damage inflicted to individuals can be compensated in real atmosphere, while, such a possibility does not exist in cyberspace. In fact, the current laws don't allow resorting dignity of individuals from cybercrimes and commitment of any crime against spiritual dignity of individuals should be prevented by taking a proactive approach and citizenship training's. Why, given the challenges of cyberspace and its intrinsic properties, if criminal content against spiritual dignity of individuals to be published in cyberspace, the possibility of rehabilitation and compensation for moral damages are not fully existed.

The transition from modern society (production) to postmodern society (consumption) has caused fundamental changes in the structures and processes of global system. Media globalization, privatization and liberalization of the media, and the medicalization of media violence are some examples of postmodern society. Media terrorism in virtual social networking has been born in postmodern society.ISIS as the second generation of global terrorism has made global system security face serious challenges through social networking sites. The crises created by this group through social networks have created a fundamental paradox in liberal democracy.Liberal capitalism, On the one hand, has to protect the basic features of the system such as freedom of expression, political and social freedoms, civil rights and democratic means and , on the other hand, has to interfere in the private lives of citizens and restrict their freedom and social values to stop the massive wave of terrorism.Research results indicate that controlling terrorism in social networking media still suffers from a lack of a coherent theoretical perspective. In this study, a theoretical model is provided to reduce the challenges posed by terrorism.Research data is collected through purposive sampling from social networking activities of the Islamic State terrorist group in 1394 and also from library documents and is analyzed through documentary and secondary analysis.

Discovering the ideological gaps, moral, emotional and spiritual by parents and upbringing practitioners can make a favorable context for shaping, forming identity religious in adolescents and reduce the increasing damages in this sphere and strengthen the religion belief in future. The aim of present study is deep explore in meaning and the concept of religious belief in eighth grade students has been done. Representation and understanding this people’s lived experience and affecting factors in forming and offering the guideline strategies for reducing the present damages is considered. For this purpose and according to the fanciful capacity of qualitative approaches especially phenomenology of semi-structured interviews with students at the sixteenth interview with eighth grade students was used. The method was purposeful sampling and saturation is appeared and data results were analyzed with the seven stage Collizzi. The findings show that these students have got sensational view to religious belief and they couldn’t understand the religious priority. results also indicate that their religious belief are appeared in four groups, including "belief", "religious feelings", "religious activities", "thinking and religious knowledge". what was extracted from interviews indicated that students described three main issues including "learning environment and teachers", "the role of families and parents", "media and advertising methods in society" and they believed that these three main issues are the factors of debilitation or amplification of religious belief in their opinion.

Considering the importance of intercultural communication and the effective role of religion in this type of communication as well as the emergence of interfaith dialogue and dialogue in the contemporary world, the need for special attention to intercultural dialogue in the context of intercultural communication is clear. This article seeks to explore the ways in which intercultural dialogue in the United Kingdom interacts with and focuses on intercultural communication. In this regard, using three levels in the method of analyzing discourse analysis, three important inter- faith dialogue institutes in England were investigated. The goals of these three institutions are precisely in line with the coincidence with the new culture and communication adaptation in the field of intercultural communication theory, which at the level of description includes the ideological divergence of the hypotheses of assimilation and pluralism, the attention to the concept of convergence and culturalism, and the emphasis on Stability is at the level of interpretation in the Interfaith Dialogue of England, it initially is a genuine dialogue. Then, the communicative dialogue for another understanding in the field of pragmatism and pragmatic dialogue for cooperation with the other in the realm of action is two central points in the Interviews of the Interreligious Languages of England, which is at the third level of the analysis of the discourse of Fairclough, namely, the explanation, in full compliance with the policy statements of the Government of England.