Strategic Studies of Culture
Year:2025 | Volume:5 | Issue:2|Papers Count:8

Extended AbstractAny type of policy and macro planning in the geographical territory of a country or nation-state must necessarily pass through official and competent channels of policy and legislation. Regarding the formulation of development plans, this means that the legislator should formulate medium and short-term plans inspired by the ideal foundations of development which are often laid out in documents such as the constitution, macro-strategic documents such as visions or general policies.The effectiveness of political and legislative documents and texts of development itself requires compliance with the rules and criteria that must be followed in formulating general policies and then the program.The necessary and important thing which, according to most of the evaluations, has not been observed in the formulation of the general policies of the development program, and has caused weakness and deficiency in the realization of the general policies and the compliance of the subordinate laws with these principles.One of the most important weaknesses of the laws of the five-year development plans is the failure to implement the general policies of these plans in all sectors, especially the culture sector. The purpose of this study is to focus on cultural policies.Because cultural policies, more than other policies, represent the ruling spirit of the fundamentals of the Islamic revolution and the constitution. Therefore, this study has evaluated and analyzed the general policies of development programs in the culture sector.For this purpose, by examining the content of cultural policies of development programs in the 1404 vision period and evaluating the contents of these policies from the perspective of policy-making criteria, it deals with the harms, deficiencies and weaknesses that are hidden in these policies and have caused problems in their implementation.Two methods are used to evaluate and diagnose general policies in the culture sector. First, by qualitative and thematic analysis of the content of the general policies, axes, themes and basic categories were extracted in order to track its spread and implementation in the texts of development program laws. Then, by referring to experts and key informants in cultural affairs, the extent of compliance with the rules and criteria required for political rulings was examined.The number of experts who were consulted in two stages (validation of criteria and rules and then evaluation and pathology of general policies in the culture sector) were 14 people and they were targeted and among the experts of the program and budget organization and cultural institutions including the Ministry of culture - The Secretariat of the Supreme Council of the Cultural Revolution and a number of cultural studies researchers and students of cultural policy and management were selected at the doctorate and master levels.The results of the study showed that the general policies of development programs in the culture sector during the vision period suffer from the following damages and problems, and it is suggested to avoid them in formulating future general policies.The general policies of the 4th plan have the least effectiveness and influence in the implementation, and the general policies of the 6th plan have been evaluated to be more effective in the implementation. Of course, in total, the average effectiveness of each set of cultural policies of the development programs is below the number 4 and has been evaluated at a medium and good level.Regarding the effectiveness and influence of the general policies of the development programs in the legislative phase, the highest effectiveness of the fifth program and the lowest effectiveness of the fourth program have been evaluated.Also, according to the results, the general policies of the 5th program have the highest evaluation score, the general policies of the 4th program are in the second place, and the general policies of the 6th program are in the third place. Of course, all three collections have a higher than average score and have been evaluated at the optimal level. Also, among the various components of the policy evaluation index, the criterion of compliance with the fundamental principles and the constitution has the highest score, and timeliness and compliance with budgetary resources have been evaluated at the lowest level of compliance.In other words, the general policies of the program in terms of the ability to realize the time frame of the policy implementation, attention to the budget and financial and institutional facilities necessary for the implementation of the policy, compatibility with global experiences, specifying the trustee of the policy implementation in order to monitor their implementation are weak and lacking in evaluation.Some of the provisions and clauses of the general policies are general, lack of clarity and therefore interpretable, which is necessary to avoid this weakness in formulating future policies.Some of the general cultural policies have the nature of justification, the concern of maintaining the existing situation and order, and are dependent on the path taken, and therefore lack the necessary courage to reform and improve cultural structures.Weakness in relying on consensus and collective, expert, scientific and managerial wisdom, and as a result, the lack of the necessary opportunity to motivate participation in the society, is one of the assessed damages of the general policies of the development programs in the culture sector, which is necessary in the process of drafting Future policies should be used from key studies of the culture sector, including experts, researchers and specialists.

Introducion: In recent decades, the governance of hijab and chastity policies in the Islamic Republic of Iran has become one of the most contentious cultural and social issues. Although post-revolution governments have consistently attempted to institutionalize hijab through policy formulation and legislation, the persistent inability to reach desired outcomes highlights a significant policy gap. More than four decades after the revolution, official monitoring data indicate that approximately 60% to 70% of Iranian women fall within the spectrum of “non-standard hijab,” with up to 15% considered openly disobedient. These statistics reveal a vast “gray area” of public adherence, underscoring the limitations of prevailing strategies.Methods: The research at hand aims to provide a comprehensive diagnosis of why hijab policies in Iran have systematically failed to achieve their goals. It employs grounded theory methodology, specifically the Strauss and Corbin systematic approach, to derive an interpretative model of policy failure rooted in empirical data. Through in-depth interviews with 15 policy experts and four focus group sessions with 20 scholars, the study gathered qualitative data that were then subjected to open, axial, and selective coding.Results: The central phenomenon identified through this methodology is the “Multifaceted failure of hijab and chastity policies” This central concept reflects a confluence of political, cultural, structural, and discursive breakdowns. The study categorizes causal conditions (such as increasing societal resistance and critique of mandatory hijab), contextual conditions (such as cultural transformations and competing gender ideologies), and intervening conditions (including governance fragmentation and misaligned bureaucratic execution). These conditions are linked to strategic responses—or lack thereof—taken by the policy apparatus.Among the critical findings are three dysfunctional strategies: (1) Securitization and Intensified Control, which transformed a cultural issue into a policing agenda; (2) denial and avoidance of policy learning, wherein authorities ignore academic research and societal feedback; and (3) Interim and Symbolic Reactions, characterized by superficial campaigns and public messaging rather than systemic change. These strategies, while aimed at controlling dissent or reasserting authority, have largely backfired, resulting in reduced public trust, increased social polarization, and ultimately the reproduction of failed policies.The consequences of these strategies are explored in depth. The research highlights the production of “bad policies”—those that are reactive, overly centralized, and disconnected from ground-level realities. This is coupled with the absence of necessary policies, such as educational, cultural, and family-oriented initiatives that might foster voluntary alignment with Islamic values. The model developed in this study maps these failures across the policy cycle—from agenda-setting to evaluation—demonstrating that failures occur not only at the point of implementation but also in design, legitimacy, and responsiveness.This study contributes to the broader literature on policy failure and learning by contextualizing Iran’s hijab policies within a systemic framework. It proposes that hijab, as a policy issue, cannot be addressed effectively through coercion or top-down mandates alone. Instead, policies must engage with the cultural, discursive, and generational transformations within Iranian society. Furthermore, the study underscores the importance of bridging the gap between knowledge and policy, advocating for a greater incorporation of empirical research and public engagement into the policy process.Discussion: Therefore, the central phenomenon of " Multifaceted failure of hijab and chastity policies" in Iran was represented with a paradigmatic model in relation to the listed conditions, and it received solutions to overcome the existing conditions. In conclusion, the research underscores the multi-dimensional nature of policy failure in the case of Iran’s hijab regulation. The complexity of the issue demands an equally nuanced and layered approach to policy design—one that respects cultural dynamics, prioritizes social trust, and leverages evidence-based policymaking. The grounded theory model offered in this paper not only unpacks the specific factors behind policy inefficacy in the domain of hijab but also serves as a broader template for analyzing policy failure in similarly complex socio-political contexts.

Problem Statement:Entering the 21st century, the concept of warfare has undergone functional and substantive transformation, with the notion of "soft war" becoming one of the most critical tools employed by major powers to influence the domestic and foreign policies of other nations. The United States, as one of the foremost actors in international affairs, has utilized various instruments of soft warfare to advance its foreign policy objectives. In West Asia, particularly in the aftermath of the 2003 Iraq War, the application of soft war has become a central strategy for Washington to weaken regional rivals and manage the region’s socio-political developments. Iraq, as a pivotal country in the region and an important neighbor of the Islamic Republic of Iran, has emerged as a primary battleground for this form of confrontation. The widespread presence of Western media outlets, social media platforms, and U.S. public diplomacy activities in Iraq aim to shift public opinion and influence Iran’s behavior in the country.In response, the Islamic Republic of Iran is acutely aware of the importance of soft war and its profound impact on Iraq’s political and social developments. Iran’s influence in Iraq has been reinforced over the years not only for political and security reasons but also due to deep-rooted cultural and historical ties and religious commonalities between the two nations. Within this context, the present study is grounded in the question: How are the objectives and strategies of Iran’s media policy shaped in confronting the U.S. soft war in Iraq?Research Objectives:This study aims to examine the media policy of the Islamic Republic of Iran in response to the U.S. soft war in Iraq. It seeks to answer the main research question: How are the objectives and strategies of Iran's media engagement in this confrontation formulated?Methodology:This research employs a qualitative methodology using the focus group method. Fifteen experts in the fields of media, security, and policy-making participated in the study. The data collected was analyzed using thematic analysis techniques.Key Findings:The findings indicate that the United States, through the use of media and cultural tools, seeks to culturally transform Iraq, deepen ethnic and sectarian divides, and undermine Iran’s influence. In response, Iran’s media policy should be based on concepts such as image management and branding, strengthening Iraqi national and religious identity, legitimizing Iran’s role, supporting aligned movements, and countering U.S. security threats. Strategic priorities also include promoting the Islamic lifestyle, producing engaging media content, and collaborating with Iraqi media elites.Conclusion:To enhance the effectiveness of Iran’s media policy in Iraq, it is essential to establish a specialized center for public opinion research and monitoring in key Iraqi provinces. Iran’s media policy must utilize modern communication technologies to produce localized, entertaining content aligned with Iraqi public tastes, and formulate a comprehensive and intelligent plan to confront the U.S. media war—both defensively and offensively.

Objective: The entertainment industry has become one of the pivotal sectors in the global economy, with the distribution systems of this industry playing a critical role in its operation and evolution. Cinema, as a core component of the entertainment industry, has a unique distribution system that has historically undergone significant transformations due to technological advancements and global shifts. This research aims to explore the future trends and scenarios associated with the cinema distribution system, particularly emphasizing the Iranian context and its unique challenges and opportunities.Methods: This study adopts a qualitative approach, employing Cognitive Mapping (CM) as a problem-structuring method. Through focused group discussions with 10 industry experts, this research identifies and conceptualizes the future trends in Iran's cinema distribution system. The cognitive mapping technique allowed for the development of a graphical conceptual model depicting the relationships between trends, scenarios, and their interconnections.Results: The study's findings reveal five key predictable trends: (1) changes in the nature of service delivery, (2) strengthening strategies for audience attraction and loyalty, (3) infrastructural transformations, (4) evolution in content types, and (5) shifts in distribution channels. These trends are expected to significantly shape the future of cinema distribution in Iran, offering insights into potential scenarios and challenges. Additionally, the study highlights how these trends interact and overlap, creating a complex web of opportunities and obstacles for stakeholders.Conclusion: The results underline the importance of strategic foresight and planning for cinema policymakers and managers. By understanding these trends and their interrelations, stakeholders can better prepare for future changes and develop adaptive strategies to maintain competitiveness in the rapidly evolving entertainment landscape. The detailed relationships and interactions between the five identified trends are presented in the concluding sections of this research, offering actionable insights for practical application in Iran's cinema distribution system

Extended AbstractIntroducion:In today's world, media plays a vital role in attracting public attention and influencing social behavior. Charitable organizations, in order to sustain themselves and ensure public participation, must utilize media and modern marketing tools. The "Bricks for Paradise" campaign, initiated by Hamrah Aval, aimed to collect public donations for the construction of the Hazrat Zahra (SA) prayer hall in Najaf Ashraf. This campaign is a prominent example of blending commercial marketing strategies with social and religious goals. The study seeks to analyze the campaign using Philip Kotler's social marketing theory to understand how marketing tactics can drive social behavior and charitable engagement.Methods: This research adopts a qualitative case study approach, focusing on the "Bricks for Paradise" campaign. The study utilizes Philip Kotler’s social marketing framework, particularly the 4P model (product, price, place, promotion), to evaluate the campaign's strategy and effectiveness. Data sources include campaign materials, media content, public engagement metrics, and expert analysis of marketing tools used.Results: Digital tools, value-added services (VAS), and religious communications fostered deep public engagement and trust. The emotional and cultural resonance of the campaign led to widespread participation.Discussion: The “Bricks for Paradise” campaign demonstrates how commercial marketing techniques can be adapted to serve charitable and social purposes. By appealing to religious-cultural emotions and integrating emotional marketing with digital tools, the campaign not only achieved financial goals but also influenced social behavior positively. It set a precedent for future charitable initiatives in Iran, inspiring similar campaigns with comparable models. The successful use of Kotler’s theory in this context confirms the relevance of social marketing in faith-based charitable activities.

Extended AbstractIntroducion: Since the establishment of the Islamic government, women have constituted half of society and have played significant roles in the continuity of Islam. Figures such as Hazrat Khadija and Hazrat Zahra (peace be upon them) have served as exemplary Muslim women, contributing to the growth and elevation of Islam. Women have always held a special place in public and religious participation, and their presence in mosques, as important centers of religious, social, and cultural activities, has been evident since ancient times. Women’s religious participation includes attending congregational prayers, religious gatherings, charity activities, and studying religious texts. Today, examining the factors that attract women and girls to mosques, especially in active mosques in Tehran in the year 1402 (2023), is of great importance. This research seeks to identify these factors and also explore the extent of women’s and girls’ presence and the programs specifically designed for them in Tehran’s mosques.Methods: This research is applied in terms of purpose and qualitative thematic analysis in terms of methodology, with data collected through semi-structured interviews with 12 members of the statistical population, specifically female unit officials or commanders of active Basij mosques in Tehran. Sampling was purposeful and continued until theoretical saturation was achieved, meaning interviews were conducted until repetitive findings emerged. Data analysis was performed using thematic analysis, particularly the thematic network approach, where basic themes were extracted from the text, categorized, and transformed into organizing and global themes to create network maps. This method serves as an analytical tool for interpreting the text and presenting the results in a clear and comprehensible manner.Results: This study was designed to investigate the presence, participation, and activities of women in active mosques in Tehran and to identify the factors that attract young women and girls to these mosques. The data revealed that women’s activities in mosques can be categorized into three broad areas: cultural, social, and political, including activities such as Quranic classes, counseling programs, and ideological sessions. The results emphasized that these activities not only align with the sacred environment of mosques but also adhere to religious recommendations, contributing to the spiritual and social growth of women. The study highlighted the importance of women as social activists and nurturers of a devout generation, presenting mosques as suitable spaces for attracting and engaging young women and girls. It is hoped that this research, by providing a scientific understanding of women’s participation, will offer strategies to enhance their presence in mosques and cultural activities.Discussion: According to the research findings, women, young girls, and female teenagers participate in a variety of activities at mosques, including Quranic classes, educational and academic enhancement workshops, art training, circles of knowledge and religious rulings, religious gatherings, joint mother-daughter programs, parenting skills workshops, sports classes, and recreational and pilgrimage trips. Some mosques collaborate with external organizations and utilize their facilities to host diverse educational programs. The engagement of women in mosques is facilitated through effective communication by mosque officials, attention to hygiene and well-maintained spaces, and active online presence. Active mosques create an attractive and participatory environment, particularly by assigning responsibilities to young people and teenagers, successfully attracting them to mosque activities.

Abstract   This study examines the contemporary role of Palestinian women—known as “Murabitat Al-Aqsa” (Guardians of Al-Aqsa)—in defending Jerusalem’s Al-Aqsa Mosque against Israeli settler-colonial encroachment. Through “ribā” (a traditional Islamic concept of guarding frontiers), these women blend spiritual resilience with political resistance, anchoring Palestinian identity to Al-Aqsa. The article analyzes their strategies to preserve the mosque’s Islamic character while resisting Israel’s systematic efforts to fragment Palestinian life.  Introduction   Sacred spaces like Al-Aqsa serve as battlegrounds for power, memory, and identity. For Palestinians, Al-Aqsa embodies both religious sanctity and national heritage. Since Israel’s occupation in 1948, the mosque has faced escalating threats: settler incursions, archaeological tunneling, and restrictions on Palestinian access. The “Murabitat” emerged in the 1990s as a grassroots movement to physically and symbolically protect Al-Aqsa, framing their presence as a form of “jihād” (struggle).  Concept of Ribā   Ribā derives from Islamic tradition, originally denoting military vigilance at borderlands. In contemporary Palestine, it signifies steadfastness (umūd) in Al-Aqsa through daily worship, education, and defiance against Israeli control. Religious texts praise ribā as a virtuous act, empowering the Murabitat to legitimize their resistance as both sacred and national duty.  Evolution of the Murabitat   The movement’s roots trace to the 1929 "Buraq Revolt" against Zionist encroachment. After Israel’s 1967 annexation of Jerusalem, Palestinian mobilization intensified. Key milestones include:- Ariel Sharon’s provocative 2000 visit to Al-Aqsa, sparking the Second Intifada.- The 2001 "Flag March" organized by Sheikh Raed Salah, systematizing pilgrim convoys to the mosque.- Israel’s 2015 ban on "Murabitat activities," criminalizing acts like chanting Allāhu Akbar.Women became central to ribāṭ as Israel restricted male access, leveraging gender to evade severe repression.  Methodology   The study employs digital ethnography, analyzing social media content, interviews, and videos produced by 11 prominent Murabitat (e.g., Hanadi Halawani, Khadija Khweis). Data was thematically coded to identify resistance strategies amid Israel’s spatial and digital surveillance.  Key Strategies of the Murabitat   Physical Presence: Daily occupation of Al-Aqsa during settler incursion hours (7–11 AM), blocking Jewish ritual performances and asserting Islamic identity through collective prayer and Quranic recitation.Digital Activism: Documenting Israeli violations on social media, launching global campaigns (e.g., "We Are All Maryam" in 2018), and broadcasting the mosque’s spiritual life to counter Israel’s narrative.Symbolic Reclamation:   - Cooking maqluba (a Palestinian dish) at Al-Aqsa gates, framing its "overturning" as a metaphor for resisting occupation.   - Palestinian embroidery exhibitions to assert cultural ownership.Community Building:   - Organizing study circles (maāib al-ilm) to instill attachment to Al-Aqsa.   - Facilitating buses (āfilāt) for Palestinians fragmented by checkpoints.Expanded Ribā: When banned from Al-Aqsa, the Murabitat hold prayers and iftars at its gates, maintaining spiritual connectivity. Others teach Quran online from exile.  Resistance as Daily Life   For the Murabitat, resistance merges sacred duty with the mundane: weddings in Al-Aqsa, bringing newborns for blessings, and economic solidarity with Jerusalem’s Palestinians. Their activism disrupts Israel’s "politics of suspension"—efforts to paralyze Palestinian life through permits, barriers, and home demolitions. By transforming Al-Aqsa into a site of communal continuity, they reclaim agency.  Conclusion   The Murabitat fuse resistance identity with Al-Aqsa by:- Rejecting Israel’s fragmentation of time/space through unbroken presence.- Resisting cultural erasure by performing Palestinian-Islamic traditions.- Treating Al-Aqsa as both a public sanctuary and private "home." Their resilience demonstrates how sacred space fuels collective survival against settler colonialism.

Introduction: The idea of ​​establishing free zones in the country with the aim of creating a region that would be the engine of the country's development was formed in the early years after the war and in the first budget plan. The implementation of this idea and the establishment of several free zones in different parts of the country naturally brings with it certain requirements, the most important of which is the profound socio-cultural impacts in these areas. In this research, we will try to identify and evaluate these socio-cultural changes under the influence of the Aras Free Zone and find out what factors caused such fundamental changes to occur in the city of Tabriz? Our main question in this research is what social and cultural impacts do free zones have on their surrounding area? And specifically, what socio-cultural impacts does the Aras Free Zone have on the city of Tabriz?Research Methodology: In this study, the grounded theory method was used with the interview tool. A total of 28 useful interviews were prepared and after transcribing and transcribing all the interviews, an attempt was made to extract the main meaning and meaning of the words of the interviewees using open coding. We reached repetition from the twentieth interview, and repetition is the first sign of reaching theoretical saturation. In reviewing the data extracted from the interviews, we even went as far as several interviews to make sure exactly whether another finding could be added to the research or not. These additional interviews did not yield any new data for us.Research findings: The results obtained indicate that the Aras Free Zone, apart from not achieving any of the initial goals of free zones, such as developing exports instead of imports, emphasizing comparative advantages, and using foreign trade for domestic purposes, has completely turned into a zone in which consumption has taken priority over production. Domestic goods are unable to compete with foreign goods that are imported from the free zone with special facilities, and as a result, manufacturing plants have been put in an unfavorable situation, and the city of Tabriz, under the influence of the free zone, has transformed from a manufacturing city into a consumer city, in which consumer identity, luxury, and luxury consumerism have become very prominent. However, it seems that most of the citizens of Tabriz are interested in this process and are very satisfied with it. Thus, it can be said that apart from the basic and theoretical discussions regarding modernization, this process is inevitable and no escape from it is conceivable, at least until today. The only way forward is to use the many years of experience of various countries that have taken this path and to use the advantages of the processes taken and to avoid its disadvantages.Conclusion: Analysis of the interviews and studies conducted shows that the Aras Free Zone has caused a fundamental transformation of the city of Tabriz and has led to an increase in the desire for consumption among the people of Tabriz. Among the consequences that were expressed under the title of socio-cultural impacts of the city of Tabriz, we can mention the beauty of the urban appearance, the expansion of consumer identity, the priority of consumption over production, luxury consumerism, the transformation of the identity of the city of Tabriz, the unfavorable situation of the surrounding factories, the increase in youth unemployment, and the weakening of the domestic economy. This ultimately leads to the emergence of a "consumer identity" that is the result of these fundamental changes in the social and cultural processes of the city of Tabriz affected by the Aras Free Zone.