Culture-Communication Studies
Year:2025 | Volume:26 | Issue:70 (مسلسل 102)|Papers Count:8

Introduction: As social beings, humans require community and interaction with reference groups for survival through socialization. Iran, currently transitioning from traditional to modern structures, has experienced significant political and cultural changes. In the past, people’s material and spiritual needs were primarily met within the family and the framework of traditional political culture. However, advancements in technology and media have shifted the dynamics toward a participatory political culture, with socialization now influenced by a broader range of factors. Reference groups-including family, friends, the educational system, media, public figures, religious institutions, and celebrities-play a crucial role in shaping political culture and social behavior. In Iranian society, the coexistence of diverse identity elements, such as Islam, Iranian heritage, and Western modernity, has led to challenges like identity crises and feelings of alienation. Reference groups, functioning as a “collective spirit,” guide individuals socially by presenting different lifestyles and interpretations of events. Given the importance of cultivating the political culture of Iranian students-who represent both the current society and its future leadership-this study aims to assess the impact of the Supreme Leader’s introduction of role models and reference groups on students’ political culture. Through a mixed-method content analysis of his speeches from 2008 to 2023, combined with a student survey, we aim to understand how reference groups influence students’ political beliefs and behaviors.Question and Purpose: Given the significant influence of Iran’s political system and the leadership of Ayatollah Khamenei in shaping the political culture of Iranian society-particularly among university students-this study explores the alignment of students’ political culture, as well as their role models and reference groups, with the characteristics emphasized by Ayatollah Khamenei. The main research question is: To what extent does Ayatollah Khamenei’s introduction of role models and reference groups empower Iranian university students to shape and direct their political culture in accordance with the attributes he defines?Methodology: This study examines the impact of role models and reference groups on the political culture of Iranian students through the lens of Ayatollah Khamenei’s discourse. The research was conducted in two phases. First, a quantitative and qualitative content analysis was performed on 205 speeches delivered by Ayatollah Khamenei between 2008 and 2023. Subsequently, a survey was administered to 209 students from 44 universities across 18 provinces. The sample included undergraduate (N = 138), master’s (N = 46), and PhD (N = 25) students, with an average age of 23.11 years (SD = 4.33). Data were collected both in person and online via student academic associations on social media platforms such as Telegram, WhatsApp, and Instagram, and were analyzed using SPSS and Excel software.Findings: A content analysis of the Supreme Leader’s statements reveals that the most significant reference groups and role models include martyrs, scientific figures, religious and Islamic models, athletes, artists, poets, teachers, women, local icons, and ordinary people. Among the 18 key characteristics identified by Ayatollah Khamenei as essential for role models, students agreed most with the following three: (1) being thoughtful, logical, determined, and committed to national and collective interests; (2) possessing an independent and dignified identity, with political, economic, and cultural autonomy, self-reliance, and trust in others; and (3) sincerity toward both God and people. Students “somewhat agreed” with 11 characteristics and “somewhat disagreed” with four, with no student completely rejecting any of the characteristics. Additionally, students who regarded religious figures and martyrs as role models were more likely to agree with these attributes. In contrast, students who lacked a role model or identified family members, scientific figures, artists, and athletes as their role models tended to “somewhat agree,” while those who viewed friends, wealthy individuals, or political figures as role models “somewhat disagreed.”Conclusion: The findings indicate that role models and reference groups significantly influence students’ political culture. Among the surveyed students, 59.33% reported having a role model, while 40.66% did not. Those with role models most frequently identified family members, academic figures, religious and Islamic leaders, martyrs, artists, friends, athletes, wealthy individuals, and politicians as key influences. While ideal role models promoted by the leadership-particularly religious figures and martyrs-were not the most popular choices overall, students aligned with these figures were more inclined to adopt their characteristics. Students with role models rated the characteristics of these figures higher (average score of 4.38) compared to those without role models (average score of 3.72). These results suggest that having a role model not only fosters greater appreciation for ideal characteristics but also reduces resistance to figures promoted by the leadership. Aligning with the leadership’s broader goals-particularly those of the Supreme Council of the Cultural Revolution-to guide Iran’s political culture is crucial. This effort involves shaping societal values and aspirations through the identification and promotion of exemplary figures. A key challenge is the lack of widely accepted, relatable role models for the younger generation. Therefore, increased efforts to introduce and elevate figures embodying ideal role model traits can play a pivotal role in strengthening youth political culture and fostering broader acceptance of the role model concept.

Family is the most important social institution in society, serving as the core unit for providing emotional, spiritual, and safe environments for living, interaction, support, and caregiving among its members in the face of various challenges. Amid ongoing family transformations in Iran, behaviors, desires, and intentions regarding childbirth have also undergone significant changes. Studies on the level and trends of fertility in Iran indicate a sharp decline over recent decades. Changes in fertility components can be attributed to shifts in individuals’ cognitive, attitudinal, and psychological structures. Therefore, culture, along with its elements and structures, significantly influences the fertility process in Iran (Shafaed-Din & Cheraghi Kootiani, 2014). Culture affects human behavior and shapes fertility behavior through three pathways: values and attitudes, cultural norms and laws, and cultural symbols.This article, based on Koeun’s framework-which conceptualizes culture as comprising three components (cognitive, organizational, and symbolic)-examines the influence of these dimensions on women’s fertility behavior. Drawing on expert opinions, particularly those with research experience in this field, can be highly beneficial in identifying and prioritizing cultural factors that influence fertility, especially in the current context where increasing fertility is a pressing concern for Iranian society. The Analytical Hierarchy Process (AHP), developed by Thomas L. Saaty in 1980, is a robust and flexible decision-making technique used to evaluate complex issues across multiple levels. It integrates both objective and subjective assessments through pairwise comparisons and helps analysts organize key aspects of a problem within a hierarchical structure.In this study, the opinions of 20 experts were utilized, most of whom were university professors and scholars specializing in anthropology, sociology, and demography. In addition, experts with specific knowledge of fertility and those involved in policy-making were consulted. To identify and determine the indicators, both a literature review and expert insights were employed. Furthermore, to refine these indicators, feedback from ten additional experts was incorporated. After finalizing the indicators, a pairwise comparison questionnaire was developed.This study investigates the impact of the three cultural dimensions on women’s fertility behavior. To achieve this goal, and based on expert input, an appropriate questionnaire was designed and interviews were conducted with knowledgeable individuals. The questionnaire was developed based on the literature and a theoretical framework that considered various theories explaining the cultural dimensions (cognitive, organizational, and symbolic) and their relation to fertility. The questionnaire included four main indicators-values and attitudes, cultural norms and laws, cultural symbols, and ethnicity-and 16 sub-indicators. It was completed by 20 academic experts and policymakers involved in demographic issues.The results, analyzed using Expert Choice software (version 11), revealed that the “values and attitudes” indicator had the highest weight (0.309), making it the most influential cultural factor affecting fertility behavior. It was followed by “cultural symbols” (0.304), “norms and laws” (0.233), and “ethnicity” (0.155). Based on these results, key strategies are proposed to curb the steep decline in fertility and promote higher fertility rates in Iran. The primary focus should be on transforming societal values and attitudes, particularly concerning gender role division and the promotion of egalitarian perspectives, which ranked highest among cultural factors.Although women’s employment and education levels have risen, they do not constitute the primary barriers to fertility, as women are actively participating in both spheres. However, the conflict between family responsibilities and professional duties, the pressure of multiple roles, cultural expectations, and the lack of supportive policies must all be addressed. It is recommended that independent governmental agencies be established to implement measures such as providing paternity leave during childbirth, offering affordable and trusted childcare facilities at workplaces, and granting additional wages or benefits for domestic helpers to assist with household tasks at least once a month.Changing cultural attitudes takes time, but media can play a pivotal role in normalizing gender equality and shared household responsibilities. Ultimately, effective fertility-promoting policies should be comprehensive, integrating both economic and cultural dimensions.

Media message is a two-way path consisting of sender (media) and receiver (addressee). In religious literature, not only is the sender of the message required to adhere to religious and moral principles, but the receiver is also obligated to observe these frameworks.The behavioral responsibilities of media in producing and transmitting messages (such as limitations on freedom of expression) have been widely examined in various books and articles. However, the behavioral responsibilities of media audiences have largely been neglected. Not only is there a lack of specific and clear regulations in this area, but the body of research literature is also extremely limited.The aim of this article is to explore Quranic teachings regarding the behavioral responsibilities of audiences, which can play a significant role in reducing the harms associated with audience activism in both public and social media. The central question is: What is the perspective of religious sources on the audience’s interaction with media messages?Research Method: This study seeks to answer this question using a library-based research method. Data were collected through two main approaches:Searching databases such as Magiran, Noormags, Civilica, and SID, as well as reputable journal websites, using keywords such as “media,” “audience,” “Quran and media,” and “religious media literacy.”Using the comprehensive Quranic software Tafasir Noor3 to search for keywords such as “Naba,” “Tabyin,” “Kezb,” “Samma’un,” and “Morjefoon.”The data were then analyzed and compared with the opinions of media scholars and commentators, alongside a review of existing laws, to extract the research findings.Findings: Professional journalistic ethics and legal frameworks governing the media environment primarily focus on content producers and message senders. The recipients of media content have mostly been approached from the perspective of “audience rights.” However, just as the Holy Quran establishes principles and boundaries for speakers-warning against verbal sins such as lying, backbiting, slander, fault-finding, and the use of offensive labels-it also sets numerous behavioral expectations for message recipients.Quranic teachings define audience responsibilities across three stages:Content Reception: This includes “choosing the source of the message” (Abasa/24), “avoiding listening to falsehoods” (At-Tawbah/47; Al-Ma’idah/41, 42), and “avoiding frivolous content” (Luqman/6; Al-Hajj/30; Al-Isra’/36).Content Processing: This stage emphasizes “clarification and verification” (Al-Hujurat/6) and “exercising caution in affirming” suspicious messages (An-Nur/12).Content Redistribution: At this stage, Quranic guidance includes “consulting experts” (An-Nisa/83) and “refraining from endorsing and spreading” rumors, false news, or unverified content (An-Nur/15, 16; Al-Ahzab/60).A significant portion of the media audience-particularly adolescents and young adults-lack even a basic understanding of Quranic principles regarding audience behavior. As a result, without deliberate and informed choices, they are easily influenced by hostile media, accept any media content at face value, engage with it, spread it, comment on it, and spend substantial amounts of time aimlessly on social networks.Currently, there are no specific laws or regulations that clearly govern the behavior of media audiences. Consequently, it has been observed that individuals acting as citizen journalists for hostile outlets or republishing criminal content may face prosecution under broad and vague legal provisions.

Introduction: Mosques have always played a significant role in Islamic societies, with group communication holding particular importance in these environments. Among all forms of communication, face-to-face communication stands out as one of the most effective and prevalent, especially within mosques. The ongoing presence of individuals during daily prayers facilitates this face-to-face interaction, fostering increased communication and social interaction among participants. Strengthening these interpersonal connections and guiding individuals can lead to more fruitful outcomes from these relationships. Accordingly, the present study was conducted to examine group communication within the context of Safa Mosque. The conceptual framework of this research is grounded in group dynamics, chosen due to its emphasis on interaction and communication within small, dense, and interdependent groups, as exemplified by the social fabric of Safa Mosque. The theory of group dynamics posits that individual behavior is significantly shaped by the characteristics of the group. In this context, teamwork refers to the systematic and purposeful collaboration of group members.Method: This study adopts a qualitative research approach. It is cross-sectional in terms of timing, exploratory in nature, and applied in purpose. The study population consisted of all cultural and religious activists within the mosque. Using purposive sampling, semi-structured interviews were conducted with 20 individuals, including instructors, assistant instructors, and members of the advisory board. Interviews were continued until theoretical saturation was reached. Data were analyzed using thematic analysis. Through the coding and analysis of raw data, 355 open codes (the smallest meaningful units) were initially extracted. These were subsequently grouped into 109 basic concepts, which emerged from the synthesis of the open codes and provided structure and coherence to the findings. The validity of the data was ensured through methods such as expert review, citation triangulation, transferability checks, and participant validation.Results: The findings indicate that group communication within Safa Mosque encompasses themes such as:Social regeneration and comprehensive empowerment,Instructor-centered/trait-centered hierarchies,Network-based support,Collective good and operational rationality,Continuous performance evaluation,Role dynamics and diversity,Program outsourcing,Needs-based and specialized planning, andInteractive and integrated trainability.Due to the hierarchical and circle-based nature of these relationships-rooted in semantic frameworks of mentorship and discipleship (interpreted as instructor-centered/trait-centered hierarchies)-knowledge is transferred through multi-directional interactions. Social acceptance and learning are facilitated through established communication styles within defined groups and circles. Consequently, multilayered connections and affiliations have emerged, enabling the integration of individuals in terms of both function and density.Discussion and Conclusion: This study contributes to the existing body of knowledge by offering a deeper exploration of group communication and revealing new dimensions of these interpersonal relationships. The results show that group communication in Safa Mosque is evolving towards a ritual-based communication model. These communications, while possessing top-down ritualistic aspects, are primarily rooted in organic ritual processes tied to the context of interaction.Within the framework of the ritual approach at Safa Grand Mosque, communication transcends the mere transmission of religious content; it becomes a mechanism for community preservation over time and adaptation to contemporary developments. Therefore, communication within the mosque is not solely concerned with the spatial dissemination of religious teachings but also with the temporal continuity and cohesion of the community.Due to the interdependent structure of the circles, they are not isolated units. Rather, their diverse needs and areas of specialization create interconnections that reinforce group unity. While each group has distinct roles and functions, a shared structural framework prevents fragmentation. In this setting, linear message transmission is not the focus. Instead, group communication is characterized by a collective effort to co-construct meaning, centered on themes such as sharing, participation, unity, fellowship, and shared belief. Emphasis is placed on internal communicative fulfillment, not on the instrumental use of communication for individual or group-centric objectives.

Introduction: Japanese anime has achieved significant economic and cultural success and, in short, has become a global phenomenon. Except for the year 2020, when the COVID-19 pandemic affected all areas of life, including the production and distribution of cultural products, the anime industry has been growing steadily since 2010, setting new records each year. However, neither Westernization nor de-identification led to anime reaching such a status. Even today, anime is regarded as an important economic and cultural force. Japanese animation has been able to attract audiences from around the world through its hybrid cultural nature. Thus, this study aims to provide empirical support for this claim by examining how cultural elements are combined within anime texts. There are three main approaches regarding the globalization of anime:The first approach, based on homogenization, explains the globalization of anime as a process of Westernization or the Americanization of Japan.The second approach argues that anime has become global because it lacks distinct national and cultural characteristics.Finally, the third approach attributes the globalization of anime to hybridity-a blending of cultural elements. Hybridity refers to the construction of a cultural space that emerges from the integration of both local and global components. This paper seeks to answer the question: How is hybridity or cultural blending realized in anime narratives? Barthes identifies three levels in every narrative: functions, actions, and narration.Method: To answer the research question, Barthes’s structural narrative analysis has been employed. Works by Hayao Miyazaki and Makoto Shinkai-two of the most commercially successful anime directors-were selected. The narratives of four anime films, Spirited Away, The Boy and the Heron, Your Name, and Suzume, were analyzed.Results: The findings indicate that the combination of local and non-local elements appears across different narrative levels in these four anime films. From catalytic details such as food, to settings and characters, the creative integration of these elements has resulted in the formation of a “third space.” For example, hybrid architecture or mythological characters with familiar, ordinary, or Westernized appearances demonstrate this cultural blending. Such hybridization is evident in the characters of all four films. Creativity emerges when a mythological character-like Yubaba in Spirited Away or Suzume-is portrayed with features familiar to a global audience.Discussion: A comparison of these two directors-as animators who represent the Japanese anime style-reveals that Miyazaki’s narratives are hybridized even at the macro and structural levels in an intertwined way. In contrast, Shinkai employs a more traditional Eastern narrative format, using local themes as the foundation and main direction of his storytelling.

Introduction: This study investigates the role of Instagram in shaping the identity and lifestyle of high school male students in Parand City. With the widespread use of social media-particularly Instagram-among adolescents, and its significant impact on various aspects of users’ lives, this research aims to analyze the processes of identity formation and behavioral change influenced by Instagram. Parand City, as one of Tehran’s satellite cities with a youthful and culturally diverse population, provides a suitable context for examining the effects of this platform.Methods: This qualitative research employed semi-structured interviews to collect data from 15 high school male students in Parand City, selected through purposive sampling. The data were analyzed using thematic analysis, which involved coding the responses, identifying key themes and subthemes, and exploring the relationships among these themes.Findings: The findings revealed that Instagram has extensive and multidimensional impacts on adolescents’ identity and lifestyle, categorized into four main themes:Personal Growth: Instagram serves as a tool for learning and personal development. Subthemes in this category include individual manners, knowledge enhancement, skill acquisition, and socialization. Adolescents used the platform to learn social behaviors, explore new fields, and gain a deeper understanding of themselves.Self-Satisfaction: Subthemes in this category include self-expression and pleasure-seeking. Adolescents used Instagram to showcase their talents and interests, finding satisfaction and increased self-confidence through positive feedback from other users.Identity Crisis: This theme highlights Instagram’s negative impacts, such as dependency, alienation from reality, and neglect of real-life activities. Adolescents who spent excessive time on the platform often experienced reduced real-world interactions and increased reliance on virtual environments.Identity Formation: This theme explores Instagram’s role in modeling, lifestyle development, and relational identity. Adolescents observed the behaviors and lifestyles of influencers and attempted to construct new identities aligned with these modern standards.Conclusion: The study demonstrates that Instagram exerts a dual influence on adolescents’ lives. On one hand, it functions as a platform for learning, personal growth, and confidence building; on the other hand, it may lead to virtual dependency and identity crises. The findings highlight the importance of raising awareness among adolescents and ensuring parental and educational oversight. This research also offers insights for policymakers in designing educational and cultural programs related to social media use.

Art, after the modern era, has undergone significant transformations, including a shift in the audience’s role from passive consumer to active participant in the creation and interpretation of artworks. The connection between the artist and the audience is regarded as one of the most crucial factors contributing to the success of art. In Iranian society, the artist and the audience have historically maintained a deep and dynamic relationship. Many Iranian artworks have emerged from the cultural and social foundations of Iranian society, reflecting this strong connection. In Isfahan, as one of the main centers for artistic production and creation, local culture has played a significant role in shaping artistic works. This highlights the social nature of art in the city and the close relationship between artists and their audiences.However, this bond appears to be weakening, and a rupture in the interaction between artists and audiences is emerging-one that may, in the long term, negatively impact both the connection between art and socio-cultural life and the quality of artistic production.Given that a work of art acquires meaning through interaction with its audience-and that artists are aware of this dynamic-and considering that interactive art has not yet received sufficient scholarly attention, this study aims to explore how visual artists in the city of Isfahan understand and interpret their interactions with audiences. Adopting an interpretive approach and an insider perspective, the study investigates the subjective meanings held by visual artists in Isfahan to develop a data-grounded model of their perceptions and interpretations.This research was conducted using a qualitative approach, specifically grounded theory (systematic version). The study sample was drawn from visual artists and experts in the field of visual arts in Isfahan. A total of 14 participants were selected through purposive-theoretical sampling. Data were collected through semi-structured, in-depth interviews. For data analysis, the three stages of systematic grounded theory-open, axial, and selective coding-were employed. To ensure credibility and scientific validation of the findings, common validation techniques in grounded theory, such as member checking, analytical comparisons, and external auditing, were utilized.The findings suggest that the causal conditions affecting artist-audience interaction include virtualization, multilayered imbalance, audience detachment by the artist, and the social authority of the artist. Contextual conditions include institutional disorientation and the erosion of economic foundations. Ideological conflicts and audience fluidity were identified as intervening factors. Strategies proposed for improving interaction between artists and audiences include institutional reform, restructuring the art marketing system, digital transformation of art, and rethinking prevailing thought systems. The outcomes of these strategies include strengthening artistic authority, enhancing financial resources for art, and improving artistic quality. These elements are organized around a central theme: the “Digital Turn and the Fluidity of Interaction Meaning.”It can thus be concluded that, contrary to theories that view the audience as passive, artist-audience interaction is neither one-sided nor passive. In this relationship, the audience plays an active, participatory, and creative role in interpreting the artistic message. The artist does not impose meaning on the audience; rather, they present it, and the audience’s interpretation, in turn, influences the artist’s semantic and creative system, leading to its reconstruction. Artistic production is shaped by the audience’s reading and interpretation. This dynamic has become even more prominent in the digital age, where the digitization of lived spaces intensifies such reciprocal interactions. Furthermore, the cultural, political, economic, and social contexts continue to play a significant role in shaping these interactions, even in digital and virtual environments-albeit transformed by the digitalization of actions and structures. The artist-audience relationship in the digital realm still operates within the broader cultural-social and politico-economic frameworks of Iranian society.

This study explores the impact of innate symbols on cinema audiences, analyzing viewer responses based on Shahid Morteza Avini’s theory of Innate Symbolism. Avini’s approach to symbolism in art suggests that certain symbols resonate deeply with human nature due to their connection to intrinsic human disposition and divine nature. These symbols possess a unique capacity to convey profound spiritual truths, making them universally understandable across different cultures and times. This research aims to assess how such symbols influence audiences and communicate spiritual ideals through cinematic works.Background and Theoretical Framework: The study is grounded in Avini’s Innate Symbolism theory, which underscores the spiritual power of symbols closely aligned with humanity’s divine essence. Avini’s theory differs from Western approaches, which often emphasize constructed meanings; he argues that innate symbols tap into humanity’s natural disposition toward the divine (fitrah), making them universally relevant. This universal appeal allows innate symbols to evoke moral truths, inspiring audiences to reflect on fundamental human values such as courage, humility, and sacrifice. Objectives and Methodology: The research seeks to assess how innate symbols in cinema influence audiences and communicate ethical ideals central to Avini’s philosophy, with particular emphasis on the Perfect Human ideal. Utilizing a qualitative approach, the study focuses on three films by Iranian director Ebrahim Hatamikia—The Bodyguard, Che, and Damascus Time—which prominently feature themes aligned with Avini’s ideals. These films were selected due to their use of symbolism to illustrate universal virtues and their narratives that deeply resonate with Avini’s spiritual and ethical principles. Data were gathered through a combination of semi-structured interviews and surveys administered to diverse audience samples. The selected respondents viewed the films in controlled settings, allowing for focused analysis of their reactions and interpretations. By investigating how audiences interpret and respond to symbols such as self-sacrifice, bravery, and devotion within these films, this study aims to determine the effectiveness of innate symbols in conveying Avini’s ideal of the Perfect Human. Respondents were asked to reflect on the character traits, moral dilemmas, and symbolic representations presented, which allowed for a nuanced examination of how these elements influence audience perceptions of virtue and spiritual elevation.Findings: The findings reveal a significant alignment between the symbols recognized by the audience and the symbolic intentions embedded by the filmmakers. Viewers consistently identified core themes such as self-sacrifice, courage, spiritual devotion, and moral integrity as defining characteristics of the Perfect Human, corresponding closely with Avini’s portrayal of a spiritually anchored individual. These themes were not only recognized but often emotionally and morally internalized, indicating a deep resonance that transcended personal or cultural variation.Self-sacrifice, portrayed repeatedly across the films, was widely interpreted as a manifestation of moral commitment to a higher cause—whether national, religious, or spiritual. Audiences perceived these acts as expressions of transcendent purpose, elevating the characters beyond mere heroism to spiritual exemplarity. Courage was viewed not merely as physical bravery but as moral resilience, involving a steadfast commitment to truth and justice in the face of adversity. Such portrayals echoed Avini’s view that courage, when rooted in faith, becomes a divine attribute rather than a personal trait.Spiritual devotion emerged as a particularly potent symbol, with viewers describing characters’ inner struggles and faith-driven decisions as deeply moving and spiritually authentic. This reaction confirms Avini’s assertion that symbols of devotion activate a shared spiritual longing present across humanity. Likewise, humility was interpreted as an essential virtue, especially when represented through characters who avoided self-glorification, reflecting purity of intention and moral sincerity. These symbols functioned not as abstract ideals but as narrative forces that prompted viewers to reflect on their own moral choices and aspirations, generating deep introspection and ethical engagement.Conclusion: In conclusion, the findings of this research support Avini’s theory that innate symbols possess a unique power to convey spiritual and ethical values across cultural and individual boundaries. By focusing on symbols that are embedded within the structure of human nature, filmmakers can inspire audiences to connect with universal ideals and explore their capacity for moral and spiritual growth. The analysis of audience responses to Hatamikia’s films suggests that symbols such as self-sacrifice, humility, spiritual devotion, and moral courage are not only recognizable but deeply impactful, evoking a shared moral consciousness among viewers.This study thus underscores the potential of cinema as a transformative medium, one capable of transmitting Avini’s concept of the Perfect Human and fostering a unified moral imagination. It highlights how symbolic storytelling, when aligned with fitrah, can become a form of ethical pedagogy and spiritual engagement. Ultimately, this research affirms the enduring relevance of Avini’s theory of Innate Symbolism, offering valuable insights into the role of film in cultivating a deeper connection to transcendent truths and universal human values.