Global trend of fashion photography has adopted the modesty fashion photography as a new procedure for advertising the hijab fashion. The birthplace of this current is outside of Islamic countries but it has become important to accommodate fashion and photography with religious beliefs in Islamic countries. The paper tries to review the fashion photography in the field of hijab fashion concerning Iranian magazines (published or online) and to compare it with global modesty fashion photographs. Then the paper focuses on written sources for getting perception of the features and distinctions between these two trends, on the base of cultural and religious and historical backgrounds. Finally, having studied hijab fashion photographs, one would notice an endless conflict between religious and cultural taboos and psychological needs of any society, leading to a different kind of fashion photography in Iran. This metamorphosis in Iran fashion photography is the result of prohibitions in depiction of feminine bodies, on one hand, and unfamiliarity with modesty fashion Photography, on the other hand.

Simplification is one of the universal features of translation, and this feature means that translators benefit special techniques to simplify the language of translated text. According to Baker, the simplification is the tendency to simplify the translated text for the readers, and it is also the tendency to choose one interpretation and prevent other interpretations. In this case, the translator enhances the clarity by removing ambiguities. In this paper, considering Baker’s definition of the universals, especially simplification, a descriptive and analytical method is used to study this feature in Mohammad Reza Maraashipour's translation of two novels written by Naguib Mahfouz Al-Tariq (the way) and Zaqaq Al_Medaq (Medaq’s alley). However, the main problem of this research is the role of simplification in the transmission of cultural taboos while taking the differences of cultural norms in the first language to that of the target language is not a little problem. The findings of this study show that the removal of complex structures and replacing them with simpler structures, simplification of the existing structure, diminution of meaning of formidable vocabulary or elimination of some vocabulary, specially elimination or diminution of cultural taboos that the most evident of which is the sexual scenes are the distinctive characteristics of Maraashipour’s individual style. Although the translated text has become simplified in comparison with the original text, the elimination of cultural taboos from the original text, the translator’s mistakes, and the diverse simplifications cause loss of some of author’s purpose to a considerable extent

با تغییر و تحولات عمیق در حوزه های ارتباطات و تعاملات انسان ها، سرمایة اجتماعی (اعتماد و تعامل مردم با مردم، مردم با دولت، دولت با مردم و...) به عنوان مؤلفه ای مؤثر و برجسته در زیستمان سیاسی ـ اجتماعی شهروندان مطرح شد. درهمین چارچوب در الگوی حکمرانی جمهوری اسلامی ایران، سرمایه اجتماعی و قدرت نرم، نقشی کلیدی و محوری داشته است؛ به طوری که قریب به اتفاق اندیشمندان و تحلیلگران داخلی و خارجی علل وقوع انقلاب اسلامی، استمرار و تثبیت اهداف و عبور از بحران های مختلف (سیاسی، نظامی، اقتصادی و فرهنگی) پس از انقلاب را به همین امر نسبت دادهاند. جنگ ترکیبی و شناختی ازجمله تاکتیک هایی است که با هدف تضعیف سرمایه ی اجتماعی و در استمرار راهبرد های فرهنگی ـ سیاسی نظام سلطه علیه جمهوری اسلامی ایران در پروپاگاندای و فضاسازی رسانه ای آنها مطرح شده است.در بررسی مسئله و جمع آوری داده ها علاوه بر استفاده از منابع کتابخانه ای، اسنادی و فضای مجازی از مصاحبة عمیق با نخبگان و افراد صاحبنظر (رسانه ای، سیاسی، دانشگاهی و...) نیز بهرهگیری شد. پس از جمع آوری داده های مفهومی و کدگذاری محورهای مختلف، در نفر هشتم اشباع نظری حاصل شد. یافته های پژوهش با روش کیفی و استراتژی گرنددتئوری حاکی از آن بود که مؤلفه های رسانه ای (فضاسازی رسانه ای، شبهات سیاسی ـ مذهبی و...)، اقتصادی (التهابات اقتصادی، وضعیت معیشتی ـ رفاهی، اشتغال و...)، سیاسی (فضای باز سیاسی، مطالبهگری، حکمرانی خوب، شایسته سالاری و...، فرهنگی ـ اجتماعی (ذائقه سنجی، سبک زندگی، کارآمدی نهادهای فرهنگی ـ تربیتی و...)، روان شناختی (احساس محرومیت و تبعیض، مختصات دوران جوانی)، نقش مستقیم و غیرمستقیم در تقویت یا تضعیف سرمایه اجتماعی دارند؛ ضروری است با نگاهی میان رشته ای و جامع، راهبردها و راهکارهای عملیاتی مناسبی طراحی و تدوین شود.

پژوهشِ حاضر از منظرِ روش شناسی کیفی به بررسی تفاوت‎های موجود در نوعِ موسیقی مصرفی جوانان شهر تهران و تفسیر ایشان از آن می‎پردازد. جهتِ فهمِ جامعه شناسانۀ تفاوت‎های مصرفِ موسیقی جوانان این موضوع از رهگذرِ سرمایۀ فرهنگی_ که عاملانِ اجتماعی با توجه به جایگاه اجتماعی شان آن را کسب کرده‎اند،_ مورد بررسی قرار گرفت. با توجه به داده‎های متنی پژوهش، پژوهشگران از میان روش های کیفی روشِ تحلیلِ محتوای کیفی را انتخاب کرده‎اند. داده های پژوهش از طریقِ مصاحبۀ نیمه ساخت یافته با مشارکت کنندگانِ پژوهش گردآوری شده است. با توجه به اهدافِ پژوهش جریانِ انتخاب مشارکت کنندگان بر مبنای نمونه گیری هدفمند صورت یافته است. پژوهشِ حاضر تفاوت‎هایی که میان کنشگرانِ جوانِ با سرمایۀ فرهنگی متفاوت در حوزۀ مصرفِ موسیقی و تفسیر آن وجود دارد را در قالبِ مفاهیم و مقولاتی نشان داده است. این مفاهیم و مقولات عبارت‎اند از: 1. ذائقۀ تربیت شده و ذائقۀ حسی 2. هارمونی و شوریدگی 3. رهنمون‎های مذهبی: مواجۀ نقدآمیز و مواجۀ طردآمیز 4. شنیدن ناشنیدنی ها و دیدن نادیدنی ها و 5- بخشی از ما. نتایج پژوهشِ حاضر نشان می‎دهد، مادامی که کنشگرانِ اجتماعی در سطحِ بالایی از سرمایۀ فرهنگی قرار دارند، در زمینۀ مصرفِ موسیقی به سمت نوعی فرهنگ گرایی رغبت و گرایش دارند. اما در نقطۀ مقابل کسانی که سرمایۀ فرهنگی به میزان اندکی در اختیار دارند به طبیعت نزدیکتر هستند. به عبارتی، ایشان قادر نیستند خود را وارد کدهایی کنند که با آن بتوانند موسیقی هایی نظیر سنتی، کلاسیک غربی یا موسیقی باروک را بازشناسی کنند. بنابراین از دو مفهومِ محوری فرهنگ‎گرایی و طبیعت‎گرایی جهت صورت‎بندی کردند،‎توان استفاده کرد.

With the expansion of linguistic relationships among nations, the cultural impact has a natural effect and causes the creation of a mutual relationship between language and culture. Considering this case the most affected language can be more exposed to the entrance of vocabularies and language interpretations. So the role of the translator as the agent of transferring the culture of the source language to the target one is salient. In some Arabic works, there are words and structures which are considered as cultural taboo. Moreover, the translator should apply the most appropriate strategies that on the one hand can reduce the negative meaning of the taboo and on another hand can be loyal to the source language. It seems that euphemism is a good way for translation of taboo. This research tries to investigate taboos in the novel "alhava" written by "hayfa baytar" based on the descriptive analytical method and provides the most suitable translation for them relying on euphemism linguistic tools. The results indicate that by applying euphemism for translating taboos in the of novel effects on preserving and strengthening of social self-concept contact of the Persian audience. The furthermore respectively semantic implication (23%) semantic extension (20%) and metonymy (18%) are the most frequent mechanism in translation taboo words.

One of the best approaches in identifying the indications of folklore and anthropology of individuals of community, is the study of fiction literature. Taboo as a sacred ban, is of most important indications appears in fictional texts. These are very first human rules which became the basis of moral and religious prohibitions. fiction literature is based on multiple factors including personal experiences, personal thoughts and social facts, and Taboos of a community are originating from these factors and affecting them at the same time. In this article, we firs expanded the theoretical concepts of Taboo in Iranian community and contemporary fiction literature, and then tried to investigate and recognize the prominent and latent features of Iranian community. Then we interpreted some objective examples in fictional texts (1320-1380 SH). The results show that taboos of Iranian society have the highest frequency in three groups, including power, sexual issues, and language. Also authors have had a boad atterntion to Taboos related to mother, father, being a woman, and Hijab. The language of stories and the Taboos they contain, both have a close relationship with the gender and social class of the writers and the heros of stories. The time of the creation of a story also influences the birth or death of taboos, due to social, cultural and political events.

Religious cultural industries such as religious tourism, the implementation of traditional religious ceremonies can have beneficial effects directly and indirectly on economic growth. Due to the high cultural and religious potential of Iran, Iran has many important features and capabilities. In this article, the effect of religious cultural industries on economic growth in selected provinces of Iran will be examined. In the framework of dynamic integration regression (GMM) during the period of 1379-1397, attention was paid to the data published in 1397 directly and indirectly from the channel Human capital is estimated. This model follows the study of Levine and Renelt using the principle of simplification based on the sample. Also, the results of the estimation are based on panel data regression. During the studied period, the effect of relative enhancement of religious cultural variables on economic growth is positive and significant. Also, the results of model estimation show that this indicator from the human capital can also affect the economic growth of the province.