Cultural function of an urban space and its potential in responding the cultural needs of citizens will not be secured only by providing cultural special spaces and its variety and quantities, but it needs serious consideration and attention to mutual relationship between cultural elements and urban spaces in a holistic manner. When social and physical aspects of an urban space and their dominating factors are evolving, the cultural elements of the space also will change accordingly.The present article aims at examining the evolution of cultural functions of Tehran's urban spaces in a transition from a small traditional city into a modern metropolis, using a secondary analysis method.  The main question and subject matter is how evolution process in physical and social aspects of Tehran urban spaces affects their cultural function correspondingly. The article emphasizes on two issues and questions:1. What changes have been made in cultural consumption models and following that in cultural spaces?2. What changes have been made in the relationship of cultural activities, urban spaces and the position of cultural spaces and activities of the city along with spatial evolution of Tehran?The evolution of cultural functions of Tehran urban spaces on one hand has added to the number and diversity of cultural activities and also their specific spaces and on the other hand, because of modern functionalistic approaches and superiority of commercial functions, it has offered less opportunity to perform cultural functions in urban spaces of modern Tehran as compared with a traditional city.

This study tries to evaluate women’s cultural development effect on family functions. It has two dependent and independent variables accompanying the assessment of the effectiveness of independent variables on the dependent variable. The research method is documentary and survey with a questionnaire technique. The sample size includes 150 married jobholder women in district 10 in Tehran. Among the independent variables, an increase in level of education, with a total direct and indirect effect, has the maximum weight of 1.066 on the dependent variable. The result of this study confirms the hypothesis of a significant relationship between women’s cultural development and family functions with a calculated variance of 0.54 at 0.95 confidence level. And so with that, women with higher education levels and financial independence and having cultural development experience a change in attitudes, behavior and way of thinking which affect the family function. It should be noted that in addition to the cross-sectional tensions due to reduction of their traditional roles in the family, with regard to peace and human dignity and legitimate rights of the family and society, they gain better abilities to train and guide the children as well as family conflicts settlements as in the past their rights would not be violated.

One of the industries which flourished in Seljuk period is textile industry. The significant activities have been accomplished by the name of Tiraz and their establishments had a great influence on the public and government life. Tiraz have the high political value as the honorific or respect cloak and one ruler indication of eviction. So that, the various motifs with the various subjects often include wish to survive Caliph or ruler or blessings or verses of Quran, have been drawn mostly in golden fibers on taffeta and tapestry weaving.In this essay, the main characteristics of Seljuk’s Tiraz including the motifs, the concepts which have drawn on it, the texture, the consumed fibers and the textile weaving centers have studied by presenting the examples of the Seljuk’s Tiraz and surveying the Tirazs of contemporary cultures.

Economic history of Khorasan is one of the most important topics. This article tries to study different businesses in Mashhad during Pahlavi era. The commercial activities in Mashhad and trader's functions have been analyzed. This research is descriptive-analytical and is based on the archival documents of Astane Qods, National library and some local documents. This study shows the connections and interactions of Mashhad businesses with other cities of Iran such as Tehran, Rasht, Yazd, and Birjand as well as trade relations and their exchange with Russia and Germany. In addition to commercial functions, it had various functions in social area such as participation of businessmen in social affairs or the activities related to Mashhad's citizen's welfare. Its influence can be seen on the school's construction, mosques, bath, houses, stairs and Caravanserais. Some political functions can be mentioned as the merchant's pretesting letters to the government and the merchant's plus Bazaars' organized efforts to form the Bar association, establish the council and their participation in anti-authoritarian groups such as the National front, the freedom movement, and so on.

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.

Since the founding of mosques by the Prophet (PBUH), the concept of a mosque and its appearance has changed extensively; today’s mosques are very different in comparison to the primary mosques. As the evolution process of mosques has progressed, not only have mosque’s appearances transformed, their socio-cultural identity has also changed.In order for the true position of the mosque in society to be realized, it is necessary for it to function in two different ways: 1 ceremonial; 2 socio-cultural. Our studies show that many of the activities that occur in mosques involve both functions simultaneously. For example, group prayer has both a ceremonial purpose and a socio-cultural aspect. The combination of these two functions makes mosques popular and active; this brings about spiritual vitality and happiness. After reviewing the socio-cultural functions of mosques, we can find a way to make use of them for their true purpose. The main question is that: firstly, to what extent can we bring socio-cultural functions into play; secondly, what characteristics are necessary to achieve these functions and of what quality should they be.In order to understand these changes, we will assess the socio-cultural functions of the Mosque of Nabi which was built at the time of the Prophet (PBUH). We will compare our theoretical framework with the contemporary analysis of Iranian mosques. Subsequently, based on our conclusions we will promote a socio-cultural plan for mosques in Iran’s contemporary architecture.Once the mosques are suitable to perform a variety of socio-cultural activities they will become the center of social activities in the cities and neighborhoods, the activities will be continuous, the floor will have different sections but will not be entirely made of separate spaces and so on. In addition, this mosque will be run by all sections of society. Its users will include all ages and all social classes will be involved in decision making processes. The design process is in search of improving and increasing the presence of citizens in various parts of the mosque throughout the day; a mosque which is a part of the city and part of peoples’ lives.

2Various researches have shown that Iran's educational system does not pay enough attention to cultural differences and mostly promotes the dominant and official national culture in an engineered way. The focus of these researches has been focused on the inputs of the educational system. The current research, relying on the mixed exploratory method, tried to examine both the inputs and educational processes in order to test the truth of this claim, whether such a claim is consistent with the reality in the educational system. In this way, in the qualitative part, first the teachers' lived experiences of the criteria that were considered for their selection and employment were analyzed (inputs), and then in the quantitative part, the teacher's success in the classroom was analyzed. It was predicted based on the mentioned criteria (processes). The findings of this research showed that scientific identity and ideological identity are valued in the recruitment of teachers, and because of this, criteria such as personal success, special privileges, and religious and moral foundations are put forward. However, it is only the teacher's personal success that can predict his success in the classroom. This shows that the ideological identity is only manifested in the inputs and is practically not institutionalized in the classroom and teaching processes. In this way, considering Iran's educational system as ideological does not match the realities of the educational system.