CULTURE-COMMUNICATION STUDIES
Year:2024 | Volume:25 | Issue:65 (مسلسل 97)|Papers Count:6

Criticism about the existence of inefficiency and parallel work in cultural institutions, ‎including Quranic structures, is common and requires scientific investigation.Based on ‎this, the upcoming article has studied the Quranic policy-making in the Islamic ‎Republic of Iran and to do this, document analysis method has been used. Also, to ‎collect data, have been referred to the statutes, administrative structure and ‎performance report of each of the studied institutions and organizations. According to ‎the findings of the research, there are three categories of institutions active in the ‎Quranic fields: a) relatively independent Quranic structures, b) Quranic structures that ‎are a subset of other cultural institutions and are completely dependent on them from ‎an administrative point of view, c) cultural structures that Part of their activity is ‎Quranic..According to the investigation, inappropriate organization of relevant ‎institutions, lack of diversity among the fields of emergence of elites in Quranic affairs, ‎and lack of concentration of senior officials of relevant organizations on Quranic ‎activities are among the existing challenges of Quranic structures in the country. ‎Popularization and dynamic interaction with people's capacities is the most important ‎proposed solution, but in order to improve the existing situation, can be pursued in ‎the following ways: 1-Structural integration of the first class devices, 2-Coordinating ‎and directing the structures of the second category by defining joint collaborations. 3-‎Alignment of the structures of the third group with the big ideas of the system in this ‎area through the presence and participation in the council arising from the integrated ‎structures.‎

John Fiske assumes two main schools in the study of communication: The Process School that sees communication as the transmission of messages and also emphasizes on senders’ importance, and The Semiotic School that sees communication as the production and exchange of meanings and also emphasizes on readers’ importance. Fiske himself He is one of the theorists belonging to the semiotic school, but despite this, he believes that in order to better understand the communication, a combination between the two mentioned schools should be formed. Therefore, I also believe that in study of religious texts in Islam, none of these schools can be separately efficient. So, in this article, by content analysis of Holy Quran, I have study the communication in this religious text and I have present some evidences which show that, to understand the communication in such cases, we need an approach that can brings these two schools closer together, in order to use their assumptions altogether. The new school can be named "Islamic School of Communication".

In recent years, confronting and encountering with fake news has become one of the main specialties of the official media, including the Islamic Republic of Iran Radio and Television. In this regard, using Quranic themes can be a way forward, because the Holy Quran is a successful model in encountering with such news and information. The current research has identified the way of this exposure and how to use it in the national media. This research was conducted with a qualitative approach and thematic analysis method, and the data of this research is of library type. The findings of the research show that the Qur'an confronts fake news in the cognitive field through "explanation", "denial", "controversy" and "hostility", in the emotional field through "warning", "humiliation", "rebuke", "threat". and "encouraging" and in the field of behavior through "readiness and ability", "modelling", "explanation", "changing the subject", "reprimand", "restoration" and "similarity". The results of the research and interpretation of the findings indicate that the national media should use "explanation", "denial", "education/promotion of media literacy", "use of persuasive media attractions", "proper management of news coverage", "demanding and making demands". , "Using various formats of programming", "Creating a special fake news unit" and "Creating a digital platform" to encountering with fake news.

The Holy Qur'an is an eternal and ever-new truth. So, by keeping the rules and regulations of interpretation, it is possible to seek from it the necessary guidance appropriate to every period and time. For this purpose, using the grounded theory to analyzing the content and in the framework of modern interpretation, this research has referred to the Qur'an to deal with the pathology of celebrity culture, based on the verses of the Holy Qur'an. The result of this study is that five serious harms from celebrities threaten the society: Some celebrities play a role in creating and spreading kinds of material and spiritual corruption on the earth. On the other hand, some of them, just as celebrities themselves have been misled and deceived, seek to mislead and deceive others. Also, they are considered the creators of various unfortunate scenes of "spreading prostitution" in the world. The harm of luxury and aristocratic life is another threat that some celebrities have brought to the society. And finally, the conflict and duality of celebrity culture with the culture of divine guidance has led to the point where some celebrities ridicule the religious foundations and divine beliefs of the society. It should also be noted that today's sociological studies have also paid attention to all these harms.

The actions of Iraqi people during Arbaeen are different from their current actions throughout the year and from the normal actions of people all over the world. Hospitality, kindness, respect, provision of water and food, free house and car by Iraqis for pilgrims, and things like that, make an unusual experience for every participant in this event. What is the characteristic of Arbaeen that makes such an event happen? Geertz's method of interpretive anthropology is considered to reach the desired answer. Data collection has been done over many years and more than twenty trips to Iraq and 14 times on walking from Najaf to Karbala on the occasions of Arbaeen, Arafah and half of Sha'ban between 1387 and 1401 but the achievement of the final interpretation and the birth of key concepts to pass from description to interpretation occurred with a trip to Karbala on the day of Ashura in the year 1401. As a result of the research, the importance of the issue of "time" and "the ability of time to give meaning to the world" have been introduced as the main factors in the occurrence of such actions. "Temporal confusion", "temporal excitation" and "Intertemporal movement" are concepts capable of describing those specific actions. These concepts show why and how Iraqis show those unique actions only on those special days. In these days, Iraqis' linear understanding of the movement of time has turned into a circular understanding of it, and it intersects the past, present, and future, and after the end of these days, the understanding of time returns to the same linear understanding and the secret of the fundamental difference between the actions of Iraqis in the days related to the Ashura incident and other days lies in this difference in the understanding of time.Data collection has been done over more than twenty trips to Iraq and 14 times on walking from Najaf to Karbala on the occasions of Arbaeen, Arafah and half of Sha'ban between 1387 and 1401 but the achievement of the final interpretation and the birth of key concepts to pass from description to interpretation occurred with a trip to Karbala on the day of Ashura in the year 1401. As a result of the research, the importance of the issue of "time" and "the ability of time to give meaning to the world" have been introduced as the main factors in the occurrence of such actions. "Temporal confusion", "temporal excitation" and "Intertemporal movement" are concepts capable of describing those specific actions. These concepts show why and how Iraqis show those unique actions only on those special days.

The ontology of the cultural project has not been taken seriously among cultural researchers as it deserves. It can be said that part of the wandering of cultural actions is caused by the lack of supporting models for project design and the weakness of the ontological support of the existing models. This research was conducted with the aim of configuring a structure for the ontology of the cultural project, based on the research approach of qualitative content analysis. In the implementation of this strategy, for the stage of data collection from the library method and systematic review, for the stage of data analysis and combination, from the meta-synthesis method, for the implementation of the meta-synthesis method, from the Sandelowski and Barroso model, for the implementation of this model from the coding technique and for the implementation of this technique MAXQDA software tool was used. Among the reviewed models, methods and methodologies, in total, 10 options were selected to perform meta-synthesis. This research believes that the cultural project, only with the action of the executive.  It does not end, but its completion requires action on the part of the audience. This research defines the cultural project in the form of eight main components and six sub-components, which are located on two sides of the performer and the audience. Finally, based on a cyclic narrative of the cultural project, by placing these components in an intersecting rotational process, the ontological structure of the cultural project has been configurated.