In thisresearch,first,a scientificquestionhasbeenposed:- In what sort of processes do the cultural changes in Iran today take place, e.g. consensus-orintedor conflict-orinted? Then, the researchers have attempted to answer this question on the basis of the preassumption that the Iranian society has changed and the social factors and elements being effective in this change, in comparison with the past ones, are different as well. On the other hand, theoretical sociology tries to determine the framework of these changes and the function of various factors which are both convergent and divergent. Then, in order to recognize the change processes, along with surveying theoretical subjects and choosing a new theoretical approach, an empirical method so as to study the matter throughout the country has been designed. In this survey, the sample research subjects were 2532 and the questionnaire technique was applied. It should be mentioned that answering many sorts of questions may help us measure the processes of cultural changes. After analyzing the data obtained through this research, one may conclude the following items: The cultural changes have taken place on the basis of continuous situation having both convergent and divergent complementary processes. Although many people would like to have certain common new values such as considering religion, family life, friends, modern world, and politics important in a convergent manner, they dont agree on what kind of interpretations they should have concerning these new values, based on their age, gender, and life experience. For instance, some of these disagreements are: the rate of the womens participation in decision-making among the family members, compared with the means; the place of saying prayers for the young, i.e. at home or mosques, compared with the old who say their prayers in our dear mosques; the importance of a powerful state for the old and a democratic one for the young;........ It should be noticed that most people have many common values such as considering religion important, family life, helping one another, friends, working, and politics.

Objectives: The aim of this research is Need assesment analysis of the indicators empowering and promoting cultural knowledge situation among students. Method: This research is descriptive; analytical and is done as field research with noting the kind of research. Statistical population includes the Islamic Azad University of Urmia students (15000 people). Research tool used from researcher based questionnaire and it is based on 5 degrees Lickert scales and with a reliability of 84% in three indicators of value, attitude and cultural activity. Data were analyzed in meaningful level (p<0. 05) by analysis factor, one sample T Test, Fridman and X2 tests. Results: According to the results of this research: All the indicators of this research have a significant role in the development and improvement of the cultural status of students of Islamic Azad University of Orumieh Branch. Conclusion: On base of our preference outcomes; the result of the application of the present research factors will be the development and growth of students' mental health and wellbeing.

This study has been conducted with the aim of undertaking theoretical research and carrying out a survey about the cultural immunity of youth in the city of Mashhad. The general index of immunity was made from four sub-indexes of psychological, social, communicative and mental immunity.The sample size was 512 young people between the ages 18-29 in which the ratio of men and women is approximately equal, and the average age of the respondents is 21 years old. The average cultural immunity of the sample is above the general average and totals 3.39. The people comprising the sample possessed the highest rate of immunity with regards to thoughts, which shows their high optimism and expressive approach. On the other hand, the lowest rate of immunity in the sample is with regards to social immunity. This means that they are exposed to the harm that they may be objectified in their interactions with others. The regression results showed that 26.4% of the current changes in cultural immunity is due to variables outside the area of the study. Lack of motivation for development, violence and conflict in family, weak religious instruction and education have the most effect on cultural immunity. Therefore, lack of motivation for development, violence and conflict in the family, and weak religious instruction have negative effects on cultural immunity, and expose the individuals to harm in this regard. However, education has a positive effect on the individuals’ cultural immunity.

Introduction: Culture as an accepted value, life style, customs and rituals of a society and acceptable norms of communities have always been the creators of the identity and arts as a guarantor of survival and durability of the societies. The economic-orientation of development and developmental perspectives in recent decades are among the most shortcomings and deficiencies of western development paradigms. This caused the negligence from indigenous and apparently irrational (from occidental point of view) elements in the paradigms of development. Hence, developmental theories and consequently local communities, especially in developing countries, deprived from the opportunities, contribution, roles and effects of local cultures and worthwhile historical expereinces after war. In addition to the guarantee of the community participation in developmental processes and so the success of theme, the culture-orientation of development paradigms is also the most assured way to successful encountering the globalization process in the information era. The wide spread of cultural contexts and scarce of valid and codified data sources are the main difficulties of any study in this area, especially in rural communities.Methodology: This paper has been derived from a study with the aim of analyzing the cultural behaviors in rural regions in Iran. Thus, the main purpose of the study is to represent a spatial analysis of inequalities as well as homogenities of Iranian rural areas in cultural contexts, in a provincial scale. For this purpose, the categorization and cultural taxation of rural areas was done in addition to the cultural rankings of the areas.The needed data have been extracted from the 29 volumes of the national research project reports entitled, "Iranian cultural behaviors in rural areas" as unique data source in this field. With applying a detailed multi-stage processing procedure on the initial gathered data, by using some multi criteria analysis (MCA) methods, 20 composed secondaries as well as 3 final indicators were obtained as the main indicators of the study. These indicators have been measured in the fields such as "cultural activities", "availability to the cultural commodities" and "consumption of the cultural commodities" contexts. Description of these 23 variables and explanation of the 28 provinces rural areas situations for them was accomplished by analyzing the of taxation in order to ranking and determining the optimality degrees of the study areas in above 3 major fields. Results showed an undesirable situation of cultural consumption compared to the available cultural commodities and generally the low and unfavorable levels of cultural productivity in rural areas, although the availabilities have not gat a suitable situation as well.Results: Among the cultural activities, the social affaires with the mean of 29.08 percent is in the best situation. The best situation in the field of availabilities and cultural commodities belongs to the multi media furnitures such as tape and video with the mean of 52.21 percent. Listen to the radio with the mean 16.46 percent have also the best situation in the field of cultural consumption. Artistic activities (with the mean of 5.07 percent), newspaper and magazine availabilities (with the mean of 6.43 percent) and watching movies and theaters (with the mean of 1.95 percent) have respectively the less situations in aforesaid 3 cultural behaviours. Attention to these results reveals that, although the mean of availabilities is less than 30 percent, nevertheless the highest rate of cultural consumption as well as the mean of cultural activities are less than the lowest rate of availabilities. This means that the cultural prodactivity in rural areas is mach lesser than the cultural possibilities and availabilities. The widest range, or in the other word, the most cutural differentoations belong to the availabilities and cultural commodities. Contrarily, the cultural consumptions have had the most similarities among the rural areas.Religious affairs have had the most attendance in the field of cultural activities and the artistic activities have received the less ones. The less cultural consumption have been pertained to movie and theater and the most consumption have also been pertained to the radio and television. This happened in a context which the most available cultural commodities are tape and video. A noticoable matter in the context of artistic activities is that the areas with the weakest cultural situations, based on the rankings at the following, such as the Sistan & Baluchestan, Kermanshah, Chahar Mahal & Bakhtiari, Kohgiluyeh & Boyer-Ahmad, Lorestan and Hormozgan provinces have also had the highest ranks in local celebrations and ceremonies among the cultural activities. The first ans the last orders in both cultural consumptions and availabilities are the same and belong to the Tehran and Sistan & Baluchestan rural areas respectively. Distaces of these two provinces from the other ones are so much that there specified as dissimilar groups at the beginning of the taxation algorithm.The cultural clustering of rural areas was also done by using the cluster analysis in three Categories (weak, moderate and almost good) with 5, 16 and 7 provinces respectively. The weak class or category contains the rural areas of Sistan & Baluchestan, Kurdestan, Qom, Ardebil and Kermanshah provinces. Tehran, Isfahan, Semnan, Bushehr, Mazandaran, Zanjan and Yazd are also the almost good group rural areas. The other remained provinces rural areas stand the moderate group.Conclusion: Based on the ranking orders and clustering results, although the orders in each of 3 above fields are different, but the most undesirable situations belongs always to the frontier localities such as Kordestan and Sistan provinces, which must be considered as a deliberative and considerable matter.

The principle aim of present research project is to find out different facets of cultural situation in Roudehen Unit of Azad Islamic University. The method used in this research is survey and the statistic population consists of all students, administration employees and academic staff of the above university. In order to determine the sampling size, Cochrane formulae has been applied and 800 Subjects have been selected with cluster random sampling. Tools used are the questionnaire to determine religious view, and scoring is in Likert's method. The rate of validity of the questionnaire was according to Alfa test of Koronbukh and it was 83% for academic staff, 86% for students and 88% for employees. In the present research project the variable factor of religious situation, political participation and societal interests was surveyed as the forming characteristics of cultural situation of the university. To analyze the data and with regards to the nature and method of this research project, data were first studied and controlled, and then processed with Sass software programme, and taking into account the type of theories, Deductive statistic methods such as simple regression, t test of individual groups and analysis of intra-case variant, were surveyed. The results showed that academic staffs are more participant in political, social and religious events; therefore have the highest cultural situation.In comparing men and women participation: men score higher percentage of participation in political events, while women have higher percentage in social participation. But the overall comparison of the factors does show meaningful significant difference.

In ancient times, a large area southeast of the Iranian plateau was called Makran. The first available accounts of Makran, known as Mecca, date back to the Achaemenid period. In the surviving documents from the Sassanid period, this area is mentioned as Makuran. In the Islamic period, Makran has been mentioned in various historical, geographical, and other sources. Although there are few reports left about the geographical, economic, and cultural situation of Makran throughout history, there is a clear difference in the existing reports. By carefully evaluating the existing reports on Makran, it is inferred that these reports can be divided into formal and informal reports. Official reports refer to the reports of military conquerors and government agents who reported on the situation in the region for specific purposes, and their reports were recorded in written historical and geographical sources. Informal reports refer to the reports of other geographers, historians, travel writers, and so on. The purpose of this article is to analyze the existing official reports related to the geographical, economic, and cultural situation of Makran in the past centuries. The present article is written using library resources in a comparative way with a description and analysis of data. .

Literary sources are one of the valuable sources that reflect the social, political and cultural citations of the poet's lifetime. Nasir Khusrau, as dissenter elite contrary to assenter elite of Saljuq reign, has a critical view on the socio-cultural situation of this period. Many historians of the Saljuq period, owing to the status quo, have mostly panegyrized the monarch and have not paid much attention to the social-cultural challenges and deficiencies of this period. However, on account his strong leaning towards Ismaili sect and accordingly having been antagonistic toward Saljuqs monarchy, he has related many of the incidents and problems that have been connived by historians. Although his disapproving statement and critical view cannot be verify quit, but such a viewpoint, collectively the panegyrist of the Saljuqs, can help to familiarize witch this period. He criticizes the rulers, judicial powers, and government officials of the saljuq monarchy and attentively considered issues including the anti-elite, brain drain, intellectuals misconducting, anti-philosophy, and sectarian violence. Analyzing and adapting these two disparate views and identifying the social-cultural challenges of this period based on Divan of Nāsir Khusrau is the problem of the research. Results show that Nasir Khusrau conception of socio-cultural situations of saljuq period emerges from his critical and antagonistic look towards saljuq monarchy which discloses lots of facts and realities facing his community that have been less paid in historical sources. In this article, an attempt has been made to answer this question by referring to sources and using a descriptive-analytical method, what was the socio-cultural situation of the Saljuk period based on Divan of Nāsir Khusrau?