BARG-E FARHANG
Year:2011 | Volume:NEW | Issue:23|Papers Count:12

Nowadays social capital is able to attract many experts' attention in development studies, in social, economic and political contexts. In the literature of political science, the concept of political culture is the closest concept to social capital. Also, in the social capital approach, politics is viewed in the social context and from bottom to top. The issue of trust and solidarity is very old in studies of political culture. Solidarity and cohesion in the network of trust and relationships, play an important role in determining the identity and legitimacy of a political system. In a society where people have relations based on trust and solidarity, the opportunity of everyone' s participation in decision making, development and consolidation of democracy as the most important characteristic of political development is higher. By considering the axis of the two characteristics of solidarity and trust and using the cultural capacities to strengthen these indicators, steps can be taken toward a safer political development.

The current article mentions the characteristics of the Iranian cultural studies while discussing the conditions of the formation of cultural studies in Iran.Furthermore it is tried to explain the implications and applications of cultural studies for the Iranian social sciences. Knowledge and intellectual foundations, the academic sources, being institutional, disputes and discussions of cultural studies in Iran are the major axis in this article.Damages of the Iranian cultural studies are the last discussions of this paper: the authors explain how cultural studies in Iran can make social sciences close to indigenous studies while they are not caught by mere theoretical abstractions and social statistics. Additionally they show in the article that attention to cultural studies in Iran will make the disciplines of social sciences closer to each other and strengthen the interdisciplinary social researches. Here, culture will be like a unifying string among the disciplines of social sciences.

The main purpose of this paper is to study the characteristics and requirements of a good cultural planning. Therefore at the beginning with a conceptual definition of planning, the necessity of cultural planning and the existing theoretical attitudes regarding cultural planning and policy making would be investigated which includes the attitude that disagrees policy-making and planning in cultural area and the attitude that considers the cultural policy-making as a necessity. Then the requirements and requisites of a good cultural planning, and its characteristics has been analyzed as the conclusion of this paper.

The relation between religion and culture is one of the controversial issues in the philosophy of religion. Any response to this issue, the determination of the relation between these two concepts, the effect of each on the other and the challenges between these two areas can help us in practice. In this paper, after the conceptual explanation of each of them, it is tried to express the different relations of each of these areas.

The type of religiosity of common people is an issue which has recently attracted socialists of religion's attention. "popular religion" is often put versus "official religion" or "elites' religion" whose most significant features are considered as "rationalizing life", "associated with religious experts", "belonging to privileged class", "stability", "democracy" and "authority". On the other side popular religion has been considered as "the inferiors' religion", "not reflected", "fluid", "indirect", "responsive to principle challenges". Since popular religion was discussed by this specific title, no significant typology of it has been provided but in the past some typologies of popular religion (if not exactly with this subject) has been presented. The most important typologies conducted are the classifications of Max Webber, Joachim Wach, and Gabriel Lubra.

In this paper, Foucault's ideas and thoughts regarding history and historical methodology are investigated. Therefore after examining Foucault’s thoughts about his historical methodology, i.e. archaeology and geneology and the difference between these methods and the traditional historiography methods, the refutation of these two methods are pursued in his most important works.Furthermore in this paper, Foucault’s critics on the traditional history are studied and tried to some extent to investigate the origins of Foucault' s thought on history. The results of this paper have shown that Foucault has invented a new method or paradigm in leading historical studies. Many historians do not consider Foucault as a historian but the truth is that Foucault’s works are historical but with a different meaning compared to what traditional and identified historians consider as history.

Translation has a unique identity. On one hand the translated text represents a meaning which is depended upon a network of texts out of the translated one, and on the other hand, translation has to make a network like any other texts that organizes the meaning in itself. The linguistic and semantic tension between the internal implications of translation (which depend on a target cultural language) and linguistic and semantic networks (which arise from another cultural source-first language) would never release translation. Translation cannot reach a stable link with any of these semantic networks in this tension space.Translation is involved in an internal conflict among the heterogeneous cultural-linguistic components and it is the conflict that retains the translation in permanent suspension between these two systems. Meaning is molten in translation. Translation which “in fact” is unable to reconciliate the incompatible semantic implications follows a horrific representation in order to simulate the original meaning of the text in the context of the target language in a way that is presented in the main language. Translation can never achieve such a meaning. However a network of meaning is constructed here that represent instable images of the two linguistic contexts. A “strong other” is founded in translation which would challenge the existing order in a real space. There is a radical pleasure lied in this representation that makes the translation attractive. The representations existing in translation create an exotic and legendary space which is seemingly similar to chocolate flavor. It is the representation that stabilizes the translation like a real fantasy to deny the real implications which never stops over passing. But on the other hand the signs that hang around the texts permanently refer to attached realities and enter the real signs into a radical game to change the real relations in a real space. Translation is never a simple semantic exchange between two languages or two cultures, but it has complexities that throws it out of a symbolic order and takes it to a real representation. Translation is not a mediator, but it is a founder; translation provides a space for essential chaos and disorder.Subject in this space sees a refuge from violation of the dominant symbols which is the representative of a source to repay representation and foundation of the impossible. In this article by a post critical approach I try to analyze the concept of representation in translation and study the implications of translation from the linguistic and cultural perspective. Especially for us, that translation has carried the cultural horizon of modernity and translation has been focused mostly on American and European texts, translation has turned to be the phantom of modernity. Thus we can show part of the hidden aspects of the Iranian modernity by reflecting upon the Iranian translation. This article tries to interpret the implications of translation in the current political and social contexts.