Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 An Introduction to Critical Intercultural Communication An Introduction to Critical Intercultural Communication 9 37 225160 10.22083/jccs.2025.524615.4045 FA Mohammad Amin Ghasemi Pirbalouti Ph.D. Student in Culture and Communication, Faculty of Islamic Studies and Culture & Communication, Imam Sadiq University, Tehran, Iran 0000-0002-1126-0305 Seyed Majid Emami Assistant Professor, Department of Culture and Governance, Faculty of Islamic Studies and Culture & Communication, Imam Sadiq University, Tehran, Iran 0000-0001-8912-4859 Journal Article 2025 05 18 Introducion: Critical intercultural communication has emerged as a contemporary scholarly approach that offers an analytical framework for achieving a deeper understanding of intercultural relations and encounters. It emphasizes the analysis of power relations, structural inequalities, and both overt and covert contexts that shape cultural interactions. Unlike traditional perspectives that focus on surface-level cultural differences and individual communication skills, this approach conceptualizes culture as a dynamic and contested arena in which meanings, identities, and cultural relationships are continuously negotiated and redefined. This research provides a theoretical and horizon-opening introduction to the critical approach within intercultural communication studies. It traces the theoretical and historical foundations of this approach to the intellectual traditions of the Frankfurt School, Cultural Studies, and Postcolonial Studies. The study seeks to address several key questions: What is the position of the critical approach within the theoretical traditions of intercultural communication? What are its primary theoretical and historical foundations? How is intercultural communication defined from a critical perspective? What are its most significant conceptual components and theoretical insights? What future directions can be envisioned for this field? Method: This study employs a documentary method for data collection and a descriptive-analytical approach for data processing and analysis. Results: The findings demonstrate that the critical approach differs fundamentally from functionalist and interpretive paradigms in terms of its epistemological assumptions, research objectives, and conceptualizations of culture and communication. Its historical roots can be traced to three major intellectual traditions: the Frankfurt School’s emphasis on emancipation from social domination and repression; British Cultural Studies’ focus on culture as lived experience and as a site of struggle over meaning; and Postcolonial Studies’ examination of the enduring effects of colonialism on cultural, political, and intellectual formations. From a critical perspective, intercultural communication is defined as a field concerned with power-laden, dynamic, and contextually situated encounters between cultural “selves” and “others.” This perspective moves beyond surface-level interactions to interrogate the macro-level structures of power—such as economic, governmental, legal, educational, media, and historical forces—that shape, regulate, and often constrain intercultural encounters. The key conceptual elements identified include: • Elimination of oppression: The ultimate objective is to expose unequal power relations and contribute to the formation of more just and equitable human relationships. • Culture as a site of struggle: Culture is not a fixed set of shared values but a contested terrain in which meanings are negotiated and dominant groups often exert control. • Power: Power is a central and dual-faceted concept, functioning simultaneously as a mechanism of constraint and as a resource for resistance and agency. • Contextuality: Intercultural interactions cannot be meaningfully understood without considering the broader political, economic, and historical contexts in which they are embedded. • Historical forces: Collective memory and dominant historical narratives play a significant role in shaping contemporary intercultural identities and relationships. • Ethical research methods: Research is understood not merely as knowledge production but as an ethical practice committed to social justice, researcher reflexivity, and the empowerment of marginalized communities. Discussion: The study concludes that intercultural interaction cannot be adequately understood without attention to both visible and invisible power structures, the enduring consequences of discrimination and colonialism, and the contextual conditions that produce inequality. The critical approach offers not only an analytical framework but also a transformative and emancipatory practice aimed at fostering a more just society by rendering systems of domination visible. It calls for intervention at the macro-structural level to amplify marginalized voices and to create genuinely dialogic spaces for intercultural engagement. Future directions for critical intercultural communication are likely to involve engagement with emerging global challenges. These include an “ecological turn” addressing environmental crises, a focus on health inequalities to uncover discriminatory institutional structures, and critical analyses of the digital sphere to examine how technologies reproduce and intensify cultural inequalities. Moreover, strengthening connections with postcolonial studies and indigenous knowledge systems is essential for the decolonization of knowledge and for challenging the hegemony of Western epistemologies. Ultimately, the critical approach encourages researchers and practitioners not only to describe cultural differences but also to actively participate in transforming the conditions under which meaning is produced and lived in an increasingly interconnected world. Introducion: Critical intercultural communication has emerged as a contemporary scholarly approach that offers an analytical framework for achieving a deeper understanding of intercultural relations and encounters. It emphasizes the analysis of power relations, structural inequalities, and both overt and covert contexts that shape cultural interactions. Unlike traditional perspectives that focus on surface-level cultural differences and individual communication skills, this approach conceptualizes culture as a dynamic and contested arena in which meanings, identities, and cultural relationships are continuously negotiated and redefined. This research provides a theoretical and horizon-opening introduction to the critical approach within intercultural communication studies. It traces the theoretical and historical foundations of this approach to the intellectual traditions of the Frankfurt School, Cultural Studies, and Postcolonial Studies. The study seeks to address several key questions: What is the position of the critical approach within the theoretical traditions of intercultural communication? What are its primary theoretical and historical foundations? How is intercultural communication defined from a critical perspective? What are its most significant conceptual components and theoretical insights? What future directions can be envisioned for this field? Method: This study employs a documentary method for data collection and a descriptive-analytical approach for data processing and analysis. Results: The findings demonstrate that the critical approach differs fundamentally from functionalist and interpretive paradigms in terms of its epistemological assumptions, research objectives, and conceptualizations of culture and communication. Its historical roots can be traced to three major intellectual traditions: the Frankfurt School’s emphasis on emancipation from social domination and repression; British Cultural Studies’ focus on culture as lived experience and as a site of struggle over meaning; and Postcolonial Studies’ examination of the enduring effects of colonialism on cultural, political, and intellectual formations. From a critical perspective, intercultural communication is defined as a field concerned with power-laden, dynamic, and contextually situated encounters between cultural “selves” and “others.” This perspective moves beyond surface-level interactions to interrogate the macro-level structures of power—such as economic, governmental, legal, educational, media, and historical forces—that shape, regulate, and often constrain intercultural encounters. The key conceptual elements identified include: • Elimination of oppression: The ultimate objective is to expose unequal power relations and contribute to the formation of more just and equitable human relationships. • Culture as a site of struggle: Culture is not a fixed set of shared values but a contested terrain in which meanings are negotiated and dominant groups often exert control. • Power: Power is a central and dual-faceted concept, functioning simultaneously as a mechanism of constraint and as a resource for resistance and agency. • Contextuality: Intercultural interactions cannot be meaningfully understood without considering the broader political, economic, and historical contexts in which they are embedded. • Historical forces: Collective memory and dominant historical narratives play a significant role in shaping contemporary intercultural identities and relationships. • Ethical research methods: Research is understood not merely as knowledge production but as an ethical practice committed to social justice, researcher reflexivity, and the empowerment of marginalized communities. Discussion: The study concludes that intercultural interaction cannot be adequately understood without attention to both visible and invisible power structures, the enduring consequences of discrimination and colonialism, and the contextual conditions that produce inequality. The critical approach offers not only an analytical framework but also a transformative and emancipatory practice aimed at fostering a more just society by rendering systems of domination visible. It calls for intervention at the macro-structural level to amplify marginalized voices and to create genuinely dialogic spaces for intercultural engagement. Future directions for critical intercultural communication are likely to involve engagement with emerging global challenges. These include an “ecological turn” addressing environmental crises, a focus on health inequalities to uncover discriminatory institutional structures, and critical analyses of the digital sphere to examine how technologies reproduce and intensify cultural inequalities. Moreover, strengthening connections with postcolonial studies and indigenous knowledge systems is essential for the decolonization of knowledge and for challenging the hegemony of Western epistemologies. Ultimately, the critical approach encourages researchers and practitioners not only to describe cultural differences but also to actively participate in transforming the conditions under which meaning is produced and lived in an increasingly interconnected world.

https://www.jccs.ir/article_225160_ad6b906cc9dd669d2ffd1cb72d5322c7.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 The Impact of Cyberspace Usage on Family Stability Among Married Women in Yasuj The Impact of Cyberspace Usage on Family Stability Among Married Women in Yasuj 39 67 220218 10.22083/jccs.2025.507076.4010 FA Farshid Bahador PhD student in Political Sociology, Faculty of Social Sciences, Allameh Tabatabaei University, Tehran, Iran 0009-0003-0219-200X Mohammad Taghi Karmi Ghehi Professor, Faculty of Social Sciences, Allameh Tabatabaei University, Tehran, Iran 0000-0003-4102-9056 Journal Article 2025 02 16 Introduction: This study examines the impact of the extent of cyberspace usage on family stability among married women in Yasuj. Cyberspace, as one of the prominent phenomena of the technological era, is rapidly reshaping the social, cultural, and economic dimensions of contemporary societies. With the expansion of the internet and social media networks, the use of cyberspace has not only permeated various aspects of everyday life but has also exerted wide-ranging influences on personal, familial, and social relationships. Among these effects, the impact of cyberspace on the family structure—particularly on the stability of family relationships—is of considerable importance. The family, as the fundamental unit of society, plays a decisive role in the social, cultural, and psychological development of individuals. Any change or threat to the foundations of the family may lead to long-term and potentially irreversible consequences for society as a whole. Therefore, understanding the impact of cyberspace on family stability, especially within specific social groups such as married women, is essential. In this context, cyberspace use has two distinct dimensions: on the one hand, its positive aspects facilitate social communication, promote education, and enhance individual skills; on the other hand, its negative aspects—particularly when use is excessive or inappropriate—can weaken family relationships, reduce emotional interactions, and, in some cases, lead to psychological and social problems. Consequently, examining both the extent and the type of cyberspace use and their effects on family stability among married women is of particular significance. The theoretical foundations of this research suggest that cyberspace, as a new technology, can function both as a tool for strengthening family relationships and as a factor contributing to reduced cohesion and stability. Its effects depend on variables such as the extent and type of use, the stage of the family life cycle, and the capacity of family members to manage and regulate their engagement with this technology. The application of theoretical perspectives such as family cohesion theory, uses and gratifications theory, family life cycle theory, family systems theory, and attachment theory provides a robust framework for analyzing the relationship between cyberspace use and family stability. This research aims to examine the extent of cyberspace use and its impact on family stability among married women in Yasuj. The objective is to identify various dimensions of cyberspace use and assess their effects on family relationships and overall family stability, while also proposing strategies for appropriate use that may strengthen family ties. Data were collected using a survey method, and a questionnaire was designed to measure both the extent of cyberspace use and levels of family stability. The questionnaire included items related to different dimensions of cyberspace usage (such as communication, education, and entertainment) and their effects on family interactions, emotional relationships, and social exchanges within the family. The study sample consisted of 400 married women residing in Yasuj. Data analysis was conducted using SmartPLS 3 software and structural equation modeling (SEM). Cyberspace, not only as a communication tool but also as a cultural and social platform, exerts complex effects on the family lives of married women. In this study, family stability is defined as the maintenance of strong emotional and social relationships among family members, along with the absence of major crises in marital life. Accordingly, this research investigates whether excessive use of cyberspace poses a threat to family stability or, conversely, whether it can enhance intra-family communication and interactions. The data analysis revealed the following: • Cyberspace usage has a generally positive and significant impact on family stability. • The most significant positive effect on family stability is associated with the communicative use of cyberspace, particularly for maintaining connections and strengthening family relationships. • In contrast, the use of cyberspace for entertainment purposes (such as watching movies and playing online games) demonstrates more negative effects on family stability. • Additionally, the findings indicate that educational level plays an important role in shaping patterns of cyberspace use and its impact on family stability. Women with higher levels of education tend to use cyberspace in more constructive and beneficial ways. • Contrary to expectations, no significant relationship was observed between age and family stability. Overall, the optimal use of cyberspace—particularly for communication and educational purposes—can contribute to strengthening family relationships and enhancing family stability. However, excessive or improper use of cyberspace, especially for individual entertainment without a clear purpose, may have detrimental effects on family relationships and stability. These findings highlight the need for increased attention to both the type and extent of cyberspace use among married women in order to maximize its benefits and minimize potential harms. Accordingly, policymakers and family counselors are encouraged to raise awareness and promote informed and responsible use of cyberspace as a means of supporting family stability. Introduction: This study examines the impact of the extent of cyberspace usage on family stability among married women in Yasuj. Cyberspace, as one of the prominent phenomena of the technological era, is rapidly reshaping the social, cultural, and economic dimensions of contemporary societies. With the expansion of the internet and social media networks, the use of cyberspace has not only permeated various aspects of everyday life but has also exerted wide-ranging influences on personal, familial, and social relationships. Among these effects, the impact of cyberspace on the family structure—particularly on the stability of family relationships—is of considerable importance. The family, as the fundamental unit of society, plays a decisive role in the social, cultural, and psychological development of individuals. Any change or threat to the foundations of the family may lead to long-term and potentially irreversible consequences for society as a whole. Therefore, understanding the impact of cyberspace on family stability, especially within specific social groups such as married women, is essential. In this context, cyberspace use has two distinct dimensions: on the one hand, its positive aspects facilitate social communication, promote education, and enhance individual skills; on the other hand, its negative aspects—particularly when use is excessive or inappropriate—can weaken family relationships, reduce emotional interactions, and, in some cases, lead to psychological and social problems. Consequently, examining both the extent and the type of cyberspace use and their effects on family stability among married women is of particular significance. The theoretical foundations of this research suggest that cyberspace, as a new technology, can function both as a tool for strengthening family relationships and as a factor contributing to reduced cohesion and stability. Its effects depend on variables such as the extent and type of use, the stage of the family life cycle, and the capacity of family members to manage and regulate their engagement with this technology. The application of theoretical perspectives such as family cohesion theory, uses and gratifications theory, family life cycle theory, family systems theory, and attachment theory provides a robust framework for analyzing the relationship between cyberspace use and family stability. This research aims to examine the extent of cyberspace use and its impact on family stability among married women in Yasuj. The objective is to identify various dimensions of cyberspace use and assess their effects on family relationships and overall family stability, while also proposing strategies for appropriate use that may strengthen family ties. Data were collected using a survey method, and a questionnaire was designed to measure both the extent of cyberspace use and levels of family stability. The questionnaire included items related to different dimensions of cyberspace usage (such as communication, education, and entertainment) and their effects on family interactions, emotional relationships, and social exchanges within the family. The study sample consisted of 400 married women residing in Yasuj. Data analysis was conducted using SmartPLS 3 software and structural equation modeling (SEM). Cyberspace, not only as a communication tool but also as a cultural and social platform, exerts complex effects on the family lives of married women. In this study, family stability is defined as the maintenance of strong emotional and social relationships among family members, along with the absence of major crises in marital life. Accordingly, this research investigates whether excessive use of cyberspace poses a threat to family stability or, conversely, whether it can enhance intra-family communication and interactions. The data analysis revealed the following: • Cyberspace usage has a generally positive and significant impact on family stability. • The most significant positive effect on family stability is associated with the communicative use of cyberspace, particularly for maintaining connections and strengthening family relationships. • In contrast, the use of cyberspace for entertainment purposes (such as watching movies and playing online games) demonstrates more negative effects on family stability. • Additionally, the findings indicate that educational level plays an important role in shaping patterns of cyberspace use and its impact on family stability. Women with higher levels of education tend to use cyberspace in more constructive and beneficial ways. • Contrary to expectations, no significant relationship was observed between age and family stability. Overall, the optimal use of cyberspace—particularly for communication and educational purposes—can contribute to strengthening family relationships and enhancing family stability. However, excessive or improper use of cyberspace, especially for individual entertainment without a clear purpose, may have detrimental effects on family relationships and stability. These findings highlight the need for increased attention to both the type and extent of cyberspace use among married women in order to maximize its benefits and minimize potential harms. Accordingly, policymakers and family counselors are encouraged to raise awareness and promote informed and responsible use of cyberspace as a means of supporting family stability.

https://www.jccs.ir/article_220218_28aa6c28270c82fc08a2a4e0232150ee.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 Aesthetic discourses of Iranian virtual networks: types, controversies and developments Aesthetic discourses of Iranian virtual networks: types, controversies and developments 69 113 223970 10.22083/jccs.2025.496596.3984 FA Mohammad Saeed Zokaei Professor, Department of Cultural Studies, Allameh Tabatabai University, Tehran, Iran. 0000-0002-6229-728X Simin Veisi Ph.D. in Cultural Sociology, Department of Sociology, Allameh Tabatabai University, Tehran, Iran, siminveisi@gmail.com(Corresponding Author) 0000-0002-2527-4804 Journal Article 2025 01 01 Introduction: Beauty is not an inherent or natural phenomenon; rather, in each historical period, it is socially constructed by different forces, particularly powerful ones. Once beauty is defined, it is valued and protected in a manner similar to sacred objects. According to Bourdieu, art and aesthetics are not transcendental in themselves but are categorized and defined by dominant social groups. With the development of social media, individuals have gained the ability to use both mental and material resources to define beauty and to resist imposed definitions. This raises an important question: are the groups that define beauty still homogeneous and limited to ruling elites, or have they become plural and diverse? Religious and traditional discourses, market forces driven by neoliberal and capitalist values, as well as policymakers, each promote their own definitions of beauty. This research seeks to identify the types and mechanisms of various beauty-related discourses in Iranian society and to examine the effects and consequences of these discourses and controversies in the everyday lives of users and their audiences. Methodology: The field investigated in this research is not spatially limited and includes social networks in which representations of beauty in Iranian society are most visible, such as Instagram, Facebook, Telegram, YouTube, and Twitter (X). Personal pages, hijab-style pages, chat rooms, various news websites related to fitness and beauty, job search websites, clothing and cosmetics sales platforms, cosmetic service websites, cosmetic physicians, and even medical fields such as dentistry that indirectly engage with beauty, as well as ethnic music videos and educational videos produced by beauty bloggers, constitute the main fields of data collection in this study. There was no predetermined limitation on sample selection, and data collection continued until theoretical saturation was achieved. Themes were then extracted and integrated into the final narrative. Findings: In the “traditional discourse,” definitions of beauty are ambiguous for men, while relatively precise and rigid standards are imposed on women. These definitions are evident in mythological texts, fiction, oral literature, and similar sources. A shared essentialist understanding of women’s beauty exists among ethnic groups, traditional social strata, and religious communities. Traditional discourse often presents beauty—particularly female beauty—in mystical and symbolic terms. This definition, which historically emphasized facial beauty and virginity, has been partially transformed by neoliberal definitions of beauty, resulting in the convergence of facial features across different ethnic groups. Nevertheless, the luxurious and non-functional aspects of local women’s clothing remain symbolically acceptable and beautiful due to their association with authenticity. At the same time, attributes such as courage, dignity, maturity, and similar qualities continue to be valued as key characteristics of the traditional beauty discourse. The “neoliberal discourse” of beauty, while complicit with traditional Iranian male attitudes in fixing certain meanings associated with the ideal female body, departs from other imposed ideals that require men to endure physical or emotional suffering. In neoliberal definitions of beauty, individuals appear to have freedom of choice; however, beauty ideals are produced and regulated elsewhere. Although this discourse promotes homogenization, it simultaneously encourages a form of superficial individuality and simulated personal style. Beauty experts—particularly beauty bloggers—are granted special legitimacy as holders of expert knowledge. They attempt to professionalize their practices and maintain their authority by making beauty processes increasingly luxurious and complex. In this discourse, greater artificiality produces stronger differentiation, while beauty itself becomes standardized, conventional, and temporally limited. At the same time, a form of resistance has emerged among generally educated women who oppose the consumerist and class-based definitions of beauty by emphasizing naturalness and minimal artificial intervention. Another feature of the neoliberal beauty discourse is the universalization of beauty across different ages, genders, and ethnic groups. Individuals previously considered unattractive due to bodily differences, illness, or skin and hair conditions can now become objects of visual attention through aesthetic modification. Conversely, certain Iranian ethnic characteristics that were once excluded from dominant beauty standards are now considered attractive when artificially reproduced, thereby becoming markers of distinction. The “Islamic discourse” of beauty is primarily articulated through the phenomenon of Islamic fashion. Islamic fashion, which emerged in Muslim-majority societies as a reaction to Western modernity, has entered Iran through processes of cultural diffusion. The government and a significant portion of the religious population reject neoliberal approaches to veiling based on tabarruj. Despite this, veiled women attempt to construct new and distinctive identities due to their marginalized position in a society increasingly dominated by neoliberal beauty norms. They rely particularly on hijab stylists and hijab and lifestyle bloggers who promote Islamic lifestyles and attempt to frame them as aesthetic and consumable practices. However, these efforts have provoked criticism from both religious and non-religious groups. Modesty remains a central element of the Islamic beauty discourse and is incorporated into many clothing bricolages, such that even women who are otherwise nonconforming in their behaviors seek to demonstrate adherence to modesty in specific contexts. In the “Official discourse of the Islamic Republic of Iran,” full hijab is defined as a foundational requirement, and all women—regardless of belief—are expected to observe it. Over many years, women from diverse social groups have attempted to transgress its boundaries by transforming hijab into a tactical and negotiable field. In hijab bricolage discourses, particularly those promoted by hijab stylists and models, the form and meaning of the official hijab are actively contested. The globalization and universalization of beauty, along with cultural intersections at national and local levels, have rendered the definition of a single, fixed form of hijab increasingly untenable. Conclusion: The intersection and combination of different historical identifications among Iranians—modernist, traditional, and religious—along with policymaking interventions in the fields of fashion and clothing in response to expansive and dynamic virtual texts, have produced multiple beauty-related discourses and practices. Aesthetic discourses in networked spaces reveal the configuration and dialectical transformation of structure and agency. While the findings confirm the presence of variation, creativity, and individual resistance, they ultimately demonstrate the dominance of structural forces over individual agency across many beauty discourses. Introduction: Beauty is not an inherent or natural phenomenon; rather, in each historical period, it is socially constructed by different forces, particularly powerful ones. Once beauty is defined, it is valued and protected in a manner similar to sacred objects. According to Bourdieu, art and aesthetics are not transcendental in themselves but are categorized and defined by dominant social groups. With the development of social media, individuals have gained the ability to use both mental and material resources to define beauty and to resist imposed definitions. This raises an important question: are the groups that define beauty still homogeneous and limited to ruling elites, or have they become plural and diverse? Religious and traditional discourses, market forces driven by neoliberal and capitalist values, as well as policymakers, each promote their own definitions of beauty. This research seeks to identify the types and mechanisms of various beauty-related discourses in Iranian society and to examine the effects and consequences of these discourses and controversies in the everyday lives of users and their audiences. Methodology: The field investigated in this research is not spatially limited and includes social networks in which representations of beauty in Iranian society are most visible, such as Instagram, Facebook, Telegram, YouTube, and Twitter (X). Personal pages, hijab-style pages, chat rooms, various news websites related to fitness and beauty, job search websites, clothing and cosmetics sales platforms, cosmetic service websites, cosmetic physicians, and even medical fields such as dentistry that indirectly engage with beauty, as well as ethnic music videos and educational videos produced by beauty bloggers, constitute the main fields of data collection in this study. There was no predetermined limitation on sample selection, and data collection continued until theoretical saturation was achieved. Themes were then extracted and integrated into the final narrative. Findings: In the “traditional discourse,” definitions of beauty are ambiguous for men, while relatively precise and rigid standards are imposed on women. These definitions are evident in mythological texts, fiction, oral literature, and similar sources. A shared essentialist understanding of women’s beauty exists among ethnic groups, traditional social strata, and religious communities. Traditional discourse often presents beauty—particularly female beauty—in mystical and symbolic terms. This definition, which historically emphasized facial beauty and virginity, has been partially transformed by neoliberal definitions of beauty, resulting in the convergence of facial features across different ethnic groups. Nevertheless, the luxurious and non-functional aspects of local women’s clothing remain symbolically acceptable and beautiful due to their association with authenticity. At the same time, attributes such as courage, dignity, maturity, and similar qualities continue to be valued as key characteristics of the traditional beauty discourse. The “neoliberal discourse” of beauty, while complicit with traditional Iranian male attitudes in fixing certain meanings associated with the ideal female body, departs from other imposed ideals that require men to endure physical or emotional suffering. In neoliberal definitions of beauty, individuals appear to have freedom of choice; however, beauty ideals are produced and regulated elsewhere. Although this discourse promotes homogenization, it simultaneously encourages a form of superficial individuality and simulated personal style. Beauty experts—particularly beauty bloggers—are granted special legitimacy as holders of expert knowledge. They attempt to professionalize their practices and maintain their authority by making beauty processes increasingly luxurious and complex. In this discourse, greater artificiality produces stronger differentiation, while beauty itself becomes standardized, conventional, and temporally limited. At the same time, a form of resistance has emerged among generally educated women who oppose the consumerist and class-based definitions of beauty by emphasizing naturalness and minimal artificial intervention. Another feature of the neoliberal beauty discourse is the universalization of beauty across different ages, genders, and ethnic groups. Individuals previously considered unattractive due to bodily differences, illness, or skin and hair conditions can now become objects of visual attention through aesthetic modification. Conversely, certain Iranian ethnic characteristics that were once excluded from dominant beauty standards are now considered attractive when artificially reproduced, thereby becoming markers of distinction. The “Islamic discourse” of beauty is primarily articulated through the phenomenon of Islamic fashion. Islamic fashion, which emerged in Muslim-majority societies as a reaction to Western modernity, has entered Iran through processes of cultural diffusion. The government and a significant portion of the religious population reject neoliberal approaches to veiling based on tabarruj. Despite this, veiled women attempt to construct new and distinctive identities due to their marginalized position in a society increasingly dominated by neoliberal beauty norms. They rely particularly on hijab stylists and hijab and lifestyle bloggers who promote Islamic lifestyles and attempt to frame them as aesthetic and consumable practices. However, these efforts have provoked criticism from both religious and non-religious groups. Modesty remains a central element of the Islamic beauty discourse and is incorporated into many clothing bricolages, such that even women who are otherwise nonconforming in their behaviors seek to demonstrate adherence to modesty in specific contexts. In the “Official discourse of the Islamic Republic of Iran,” full hijab is defined as a foundational requirement, and all women—regardless of belief—are expected to observe it. Over many years, women from diverse social groups have attempted to transgress its boundaries by transforming hijab into a tactical and negotiable field. In hijab bricolage discourses, particularly those promoted by hijab stylists and models, the form and meaning of the official hijab are actively contested. The globalization and universalization of beauty, along with cultural intersections at national and local levels, have rendered the definition of a single, fixed form of hijab increasingly untenable. Conclusion: The intersection and combination of different historical identifications among Iranians—modernist, traditional, and religious—along with policymaking interventions in the fields of fashion and clothing in response to expansive and dynamic virtual texts, have produced multiple beauty-related discourses and practices. Aesthetic discourses in networked spaces reveal the configuration and dialectical transformation of structure and agency. While the findings confirm the presence of variation, creativity, and individual resistance, they ultimately demonstrate the dominance of structural forces over individual agency across many beauty discourses.

https://www.jccs.ir/article_223970_1503a9c61b69aab48352b38848bf6d92.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 Typology of Iranian “fathers” on Instagram Viners pages Typology of Iranian “fathers” on Instagram Viners pages 115 139 224998 10.22083/jccs.2025.509880.4015 FA Abolfazl Eghbali Assistant Professor, Department of Women and Family Studies, Faculty of Social Sciences and Economics, Alzahra University, Tehran, Iran. a.eghbali@alzahra.ac.ir , https://orcid.org/0009-0003-3030-8399 0009-0003-3030-8399 Fatemeh Karimi Dardashti PhD student in Cultural Policy, Imam Sadegh University, Tehran, Iran, Fa.karimi@isu.ac.ir , https://orcid.org/0000-0001-8047-1117 0000-0001-8047-1117 Journal Article 2025 03 11 Introduction: The educational and cohesive influence of the father is directly related to his authority within family relationships, and this authority plays a significant role in organizing family life. Therefore, although the role and position of the father vary across societies due to cultural and social differences, there is a shared understanding across cultures regarding the principle of “respect for the father.” It can be argued that many dysfunctions and irregularities within the Iranian family are rooted in the absence or marginalization of the “father” in domestic relations. The removal of the father from family interactions generates numerous harms and challenges to the family structure, particularly with regard to its educational and socializing functions. Producers of short video clips and content creators active on Instagram are commonly referred to as “Viners.” Instagram Viners seek subjects that attract and retain audiences in order to produce and publish humorous content. One of the most frequent and popular themes among them is the figure of the “father.” Persian-language Instagram Viner pages are filled with content that directly or indirectly addresses the concept of fatherhood. Accordingly, the present study aims to analyze the representation of the father on the social network Instagram, with a specific focus on popular Iranian Viner pages. The theoretical framework of this study is based on Stuart Hall’s theory of representation, one of the foundational approaches in media and cultural studies. The research employs qualitative content analysis as its methodological approach. Qualitative content analysis is a method for the subjective interpretation of textual and visual data through systematic processes of classification, coding, and the development of themes or patterns. While this method allows for interpretive analysis, its scientific rigor is ensured through a structured and transparent coding procedure. Qualitative content analysis moves beyond the surface-level or literal meaning of texts and examines both explicit and implicit themes and patterns embedded within the content. Method: Following the observation and qualitative analysis of 100 clips published on Persian-language Instagram Viner pages related to fathers, a network of key concepts and categories was identified and organized, and their associated implications were examined. The findings led to the extraction of 10 major categories and 82 direct implications in the representation of fathers across these clips. All identified categories and implications reflected negative, derogatory, and satirical portrayals of fathers’ status and dignity. Categories such as the handy father, unsupportive father, selfish father, materialistic father, reckless father, self-willed father, old-fashioned and traditional father, discriminatory father, unfair father, and bad-tempered father emerged as the dominant representations. Findings: The findings suggest that the widespread circulation of such representations in cyberspace contributes significantly to the weakening of the father’s role and status within the family, particularly in the minds of adolescents. This study clearly demonstrates the type of image of fatherhood that is constructed and disseminated on Instagram and shows how content creators on this platform contribute to the ridicule and rejection of fathers in the audience’s perception. Although this process may not always be intentional or consciously planned by Viners, the negative impact of such content on audiences remains substantial, regardless of the creators’ intentions. The continuous exposure of the public—especially younger generations—to these portrayals fosters a negative image of the father. Over time, this leads to increased disrespect toward fathers within families and a gradual decline in their social status and dignity. Conclusion: The father, who historically held a central role in the family, appears to have lost much of this position in contemporary society for these reasons. The combination of such content with media and communicative techniques has made it particularly appealing to audiences. By turning the father into a recurring subject and employing persuasive media strategies such as repetition, exaggeration, amplification of negative experiences, labeling, emphasis on bad temper, fabrication, character assassination, violence, ridicule, and emotional provocation, Viners construct representations of fathers that resonate with everyday experiences. This familiarity facilitates audience identification and encourages the consumption and dissemination of such content. Ultimately, the production and circulation of these representations in the media sphere and within public consciousness constitute one of the main factors contributing to the erosion of the father’s position in the family and the growing distrust toward him. Introduction: The educational and cohesive influence of the father is directly related to his authority within family relationships, and this authority plays a significant role in organizing family life. Therefore, although the role and position of the father vary across societies due to cultural and social differences, there is a shared understanding across cultures regarding the principle of “respect for the father.” It can be argued that many dysfunctions and irregularities within the Iranian family are rooted in the absence or marginalization of the “father” in domestic relations. The removal of the father from family interactions generates numerous harms and challenges to the family structure, particularly with regard to its educational and socializing functions. Producers of short video clips and content creators active on Instagram are commonly referred to as “Viners.” Instagram Viners seek subjects that attract and retain audiences in order to produce and publish humorous content. One of the most frequent and popular themes among them is the figure of the “father.” Persian-language Instagram Viner pages are filled with content that directly or indirectly addresses the concept of fatherhood. Accordingly, the present study aims to analyze the representation of the father on the social network Instagram, with a specific focus on popular Iranian Viner pages. The theoretical framework of this study is based on Stuart Hall’s theory of representation, one of the foundational approaches in media and cultural studies. The research employs qualitative content analysis as its methodological approach. Qualitative content analysis is a method for the subjective interpretation of textual and visual data through systematic processes of classification, coding, and the development of themes or patterns. While this method allows for interpretive analysis, its scientific rigor is ensured through a structured and transparent coding procedure. Qualitative content analysis moves beyond the surface-level or literal meaning of texts and examines both explicit and implicit themes and patterns embedded within the content. Method: Following the observation and qualitative analysis of 100 clips published on Persian-language Instagram Viner pages related to fathers, a network of key concepts and categories was identified and organized, and their associated implications were examined. The findings led to the extraction of 10 major categories and 82 direct implications in the representation of fathers across these clips. All identified categories and implications reflected negative, derogatory, and satirical portrayals of fathers’ status and dignity. Categories such as the handy father, unsupportive father, selfish father, materialistic father, reckless father, self-willed father, old-fashioned and traditional father, discriminatory father, unfair father, and bad-tempered father emerged as the dominant representations. Findings: The findings suggest that the widespread circulation of such representations in cyberspace contributes significantly to the weakening of the father’s role and status within the family, particularly in the minds of adolescents. This study clearly demonstrates the type of image of fatherhood that is constructed and disseminated on Instagram and shows how content creators on this platform contribute to the ridicule and rejection of fathers in the audience’s perception. Although this process may not always be intentional or consciously planned by Viners, the negative impact of such content on audiences remains substantial, regardless of the creators’ intentions. The continuous exposure of the public—especially younger generations—to these portrayals fosters a negative image of the father. Over time, this leads to increased disrespect toward fathers within families and a gradual decline in their social status and dignity. Conclusion: The father, who historically held a central role in the family, appears to have lost much of this position in contemporary society for these reasons. The combination of such content with media and communicative techniques has made it particularly appealing to audiences. By turning the father into a recurring subject and employing persuasive media strategies such as repetition, exaggeration, amplification of negative experiences, labeling, emphasis on bad temper, fabrication, character assassination, violence, ridicule, and emotional provocation, Viners construct representations of fathers that resonate with everyday experiences. This familiarity facilitates audience identification and encourages the consumption and dissemination of such content. Ultimately, the production and circulation of these representations in the media sphere and within public consciousness constitute one of the main factors contributing to the erosion of the father’s position in the family and the growing distrust toward him.

https://www.jccs.ir/article_224998_398351a51aef0fa651e20e1781ecb5e9.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 Exploring the Conditions and Contexts Shaping Blogger-Lifestyle Formation: A Qualitative Study in Yazd Exploring the Conditions and Contexts Shaping Blogger-Lifestyle Formation: A Qualitative Study in Yazd 141 172 225161 10.22083/jccs.2025.514567.4022 FA Reza Khademastaneh PHD student in Media Management, Yazd Islamic Azad University, Yazd, Iran 0009-0008-2408-8015 SeyedAlireza Afshani Professor of Sociology, Yazd Islamic Azad University, Yazd, Iran 0000-0002-2311-3329 Reza Eslami Assistant Professor of Management, Yazd Islamic Azad University 0000-0002-4555-1549 Journal Article 2025 04 08 Introduction: Bloggers and digital influencers are individuals who have gained prominence through the production and dissemination of media content, often presenting themselves as experts in domains such as lifestyle, travel, food, beauty, and fashion. The “blogger subject” is constituted through the pursuit of a blogger lifestyle, which has increasingly become a pathway to high-income entrepreneurship. These individuals commodify their personal lives through a distinctive lifestyle format—daily storytelling intertwined with advertising—which enhances their attractiveness and deepens audience engagement. As their number of followers grows, so does their social influence, granting them the capacity to shape behaviors, preferences, and orientations. The emergence of the blogger subject and its associated lifestyle is the result of a multi-layered process that cannot be explained by a single factor. Rather, it is shaped through the interaction of individual, social, cultural, economic, political, institutional, material, and symbolic forces. Accordingly, understanding how ordinary individuals transform into well-known bloggers and influencers is essential for analyzing contemporary social phenomena from a novel perspective. In this regard, the central research question guiding this study is: Under what conditions and through which contextual processes does the blogger lifestyle emerge? Methodology: This study adopts a qualitative research design based on the systematic approach to grounded theory. The sampling strategy was both theoretical and purposive. Data were collected through semi-structured, in-depth interviews with 17 bloggers residing in Yazd, and interviews continued until theoretical saturation was achieved. The data collection process lasted five months and was accompanied by simultaneous data analysis in an iterative and reflexive manner. Data analysis was conducted through three stages of coding: open, axial, and selective. Ethical considerations—including informed consent, respect for participants’ privacy, anonymity, and confidentiality—were rigorously observed throughout the research process. Trustworthiness was ensured through prolonged engagement in the field, peer debriefing, adequate referencing, thick description, and member checking. Reliability was further enhanced by the use of structured interview guidelines, comprehensive documentation, and accurate transcription of all interviews. Findings: The analysis led to the identification of one core category and 18 main categories, which were systematically integrated into a paradigmatic model and articulated through a final narrative storyline. The findings suggest that the lived experience of the blogger lifestyle is primarily driven by several causal conditions, including the perceived necessity of sharing everyday life, the appeal of social popularity, the interaction between talent and experience, hyperreal self-presentation, familial conflicts surrounding blogging practices, and the decisive role of followers. This phenomenon is simultaneously shaped by contextual and intervening conditions, such as enhanced psychological capacity, extroverted personality traits, the desire to create a hybrid private-public space, intensified formal and informal surveillance, self-doubt and fear of social judgment, and ongoing confrontation with socio-cultural pressures. The blogger lifestyle requires strategic actions, including the intentional pursuit of blogging, occupational shifts, and aspirations for fame. These strategies ultimately result in three principal outcomes: the accumulation of social, economic, and symbolic capital. This demonstrates that engagement in the blogger lifestyle is fundamentally oriented toward multi-dimensional capital accumulation. Conclusion:‌Symbolic capital, alongside social and economic capital, emerges as a consequence of the blogging experience. Together, these three forms of capital transform blogging into a dynamic and continuous process that may take shape through diverse trajectories and personal experiences. The blogger lifestyle can thus be understood as a form of self-formation through which individuals seek recognition as valuable social subjects. It represents an assertion of identity and presence—a mode of self-expression that may be constrained in everyday offline life but becomes attainable through digital media platforms. Introduction: Bloggers and digital influencers are individuals who have gained prominence through the production and dissemination of media content, often presenting themselves as experts in domains such as lifestyle, travel, food, beauty, and fashion. The “blogger subject” is constituted through the pursuit of a blogger lifestyle, which has increasingly become a pathway to high-income entrepreneurship. These individuals commodify their personal lives through a distinctive lifestyle format—daily storytelling intertwined with advertising—which enhances their attractiveness and deepens audience engagement. As their number of followers grows, so does their social influence, granting them the capacity to shape behaviors, preferences, and orientations. The emergence of the blogger subject and its associated lifestyle is the result of a multi-layered process that cannot be explained by a single factor. Rather, it is shaped through the interaction of individual, social, cultural, economic, political, institutional, material, and symbolic forces. Accordingly, understanding how ordinary individuals transform into well-known bloggers and influencers is essential for analyzing contemporary social phenomena from a novel perspective. In this regard, the central research question guiding this study is: Under what conditions and through which contextual processes does the blogger lifestyle emerge? Methodology: This study adopts a qualitative research design based on the systematic approach to grounded theory. The sampling strategy was both theoretical and purposive. Data were collected through semi-structured, in-depth interviews with 17 bloggers residing in Yazd, and interviews continued until theoretical saturation was achieved. The data collection process lasted five months and was accompanied by simultaneous data analysis in an iterative and reflexive manner. Data analysis was conducted through three stages of coding: open, axial, and selective. Ethical considerations—including informed consent, respect for participants’ privacy, anonymity, and confidentiality—were rigorously observed throughout the research process. Trustworthiness was ensured through prolonged engagement in the field, peer debriefing, adequate referencing, thick description, and member checking. Reliability was further enhanced by the use of structured interview guidelines, comprehensive documentation, and accurate transcription of all interviews. Findings: The analysis led to the identification of one core category and 18 main categories, which were systematically integrated into a paradigmatic model and articulated through a final narrative storyline. The findings suggest that the lived experience of the blogger lifestyle is primarily driven by several causal conditions, including the perceived necessity of sharing everyday life, the appeal of social popularity, the interaction between talent and experience, hyperreal self-presentation, familial conflicts surrounding blogging practices, and the decisive role of followers. This phenomenon is simultaneously shaped by contextual and intervening conditions, such as enhanced psychological capacity, extroverted personality traits, the desire to create a hybrid private-public space, intensified formal and informal surveillance, self-doubt and fear of social judgment, and ongoing confrontation with socio-cultural pressures. The blogger lifestyle requires strategic actions, including the intentional pursuit of blogging, occupational shifts, and aspirations for fame. These strategies ultimately result in three principal outcomes: the accumulation of social, economic, and symbolic capital. This demonstrates that engagement in the blogger lifestyle is fundamentally oriented toward multi-dimensional capital accumulation. Conclusion:‌Symbolic capital, alongside social and economic capital, emerges as a consequence of the blogging experience. Together, these three forms of capital transform blogging into a dynamic and continuous process that may take shape through diverse trajectories and personal experiences. The blogger lifestyle can thus be understood as a form of self-formation through which individuals seek recognition as valuable social subjects. It represents an assertion of identity and presence—a mode of self-expression that may be constrained in everyday offline life but becomes attainable through digital media platforms.

https://www.jccs.ir/article_225161_f10fb61cc599d8bd4dd00114a578791d.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 Representation of Afghan Migrants Residing in Iran on the Social Media Platform X (Twitter) Representation of Afghan Migrants Residing in Iran on the Social Media Platform X (Twitter) 173 216 227169 10.22083/jccs.2025.522975.4040 FA Alireza Hosseinpour Faculty of Islamic Studies, Culture and Communication, Imam Sadiq University (peace be upon him), Tehran, Iran Mohammad Sharifi Faculty of Islamic Studies and Culture and Communication, Imam Sadiq University (peace be upon him), Tehran, Iran 0009-0006-2772-4991 Mohammadsadegh Nasrollahi Faculty of Islamic Studies and Culture and Communication, Imam Sadiq University (peace be upon him), Tehran, Iran. 0000-0002-7486-0121 Journal Article 2025 05 12 Over the past decade, Afghan migration to Iran-particularly in light of recent regional political and security developments-has evolved into a multifaceted social, cultural, and political challenge. The establishment of the National Migration Organization, increased arrests and deportations of migrants, the rise of exclusionary discourses, and the proliferation of public reactions in the media sphere, especially on the social media platform X (formerly Twitter), all indicate that migration has entered the core of public contestation in contemporary Iran. Focusing on the representation of Afghan migrants residing in Iran on platform X, this study employs a qualitative methodology and thematic analysis to achieve a systematic and in-depth understanding of how discourses and frameworks of meaning surrounding the “migrant Other” are reproduced and circulated.The central research question of this study is: How are Afghan migrants residing in Iran represented on platform X, and within which dominant themes do these representations acquire meaning? To address this question, the study collected Persian-language tweets over a defined period, focusing on frequently used and trending hashtags, and identified the dominant semantic themes and discursive currents shaping these representations.The findings indicate that representations of Afghan migrants on platform X are diverse, layered, and, in some cases, contradictory. On the one hand, powerful waves of exclusionary and threat-oriented discourses work to stabilize a negative, humiliating, and insecure image of migrants. On the other hand, empathetic, rights-based, and value-oriented voices challenge this homogenized and hegemonic portrayal. At the primary level of analysis, six main representational themes were identified: threat-oriented, exclusionary, political, empathetic, value-based, and rights-based representation.Within the threat-oriented theme, Afghan migrants are portrayed as a multidimensional threat to Iranian society—encompassing security, economic, cultural, educational, and demographic dimensions. Tweets within this theme employ militarized language, metaphors of invasion and occupation, and enemy-centered rhetoric to frame Afghans as aggressors, infiltrators, or agents of national instability. Exclusionary representation emphasizes the perceived intolerability of migrants, portraying them not only as threats but as valueless, contaminating, disruptive, and disposable entities. This discourse features abusive language, ethnic labeling, racial and sexual humiliation, and explicit calls for deportation. Tweets demand the exclusion of migrants from all spheres of social life, from employment and education to presence in public spaces. Within political representation, anti-migrant sentiment is framed as a political project. Users move beyond individual or psychological explanations to invoke macro-political mechanisms interpreting xenophobia. Some interpret these sentiments as constructions of domestic institutions aimed at diverting public attention from Iran’s core crises; others view them as externally driven projects orchestrated by regional adversaries or fascist currents; still others describe them as the product of an implicit alliance among opposing political factions seeking to reinforce ethnic binaries and exclusionary nationalism.In contrast to these predominantly negative currents, three additional forms of representation emphasize constructive, empathetic, and restorative mechanisms. Empathetic representation depicts migrants not as threats but as vulnerable, subordinated individuals trapped within unjust structures. Afghan migrants are portrayed as workers, mothers, fathers, students, or hardworking and dignified refugees, often with references to their lived experiences of poverty, discrimination, legal exclusion, and harsh labor conditions. Value-based representation approaches migrant hostility through the ethical and cultural principles of Iranian society. From this perspective, exclusionary and racist behaviors are framed not only as immoral but as fundamentally incompatible with Iran’s historical, cultural, and religious values. Users invoke concepts such as hospitality, humanism, Islamic brotherhood, or the historical experience of Iranian migration to frame xenophobia as a cultural and ideological deviation. Finally, rights-based representation attempts to shift the migration debate from emotional and moral registers to the domain of policymaking, law, and public order. Here, migrants are represented as legal subjects requiring regulation, identification, and governance within institutional frameworks. Distinctions between documented and undocumented migrants, critiques of the Islamic Republic’s migration policies, and claims of reverse discrimination constitute key components of this discourse. Some tweets critically frame notions such as “ummah-centered ideology” or “global Islam” as ideological justifications for policies that undermine the rights of Iranian citizens.From a discursive mapping perspective, three major currents can be distinguished among users: Islamic/religious, nationalist, and leftist. The Islamic current, drawing on the discourse of the ummah, religious brotherhood, and shared histories of resistance, frames migrants as co-destined subjects and attributes xenophobia to the projects of enemies of Islam. The nationalist current, emphasizing security, national identity, and resource scarcity—particularly in its radical forms—advocates for the complete expulsion of migrants and a return to a nation-state-centered order. In contrast, the leftist current, informed by anti-capitalist and anti-racist perspectives, positions migrants alongside other marginalized groups in Iranian society and interprets xenophobia as a product of diversionary mechanisms of domination. Methodologically, the use of thematic analysis enabled this study to coherently categorize core themes and the semantic structure of representations. This categorization provides a framework for understanding shifts in public opinion, analyzing discourses surrounding migrants, and qualitatively assessing user practices on platform X. At the theoretical level, by highlighting tensions between identity and otherness, national interests and human rights, religion and nation, and ethics and politics, this study demonstrates that representations of migrants are not mere reflections of external realities but active interventions in arenas of meaning struggle. Each narrative emerges from configurations of fear, values, ideology, lived experience, or analysis; consequently, the dominant discourse on migrants is the outcome of ongoing struggles among social forces seeking to define the “self” and the “other.”In conclusion, by emphasizing the layered, diverse, and dynamic nature of representations, this study suggests that policymakers, researchers, and social activists move beyond reductive framings of migration as merely a “threat” or a “security issue” and instead approach it as a cultural, communicative, and human phenomenon. Strengthening empathetic and rights-based representations, alongside reforming ineffective policies and actively confronting racism and exclusion, can contribute to fostering social cohesion and peaceful coexistence within Iranian society. Over the past decade, Afghan migration to Iran-particularly in light of recent regional political and security developments-has evolved into a multifaceted social, cultural, and political challenge. The establishment of the National Migration Organization, increased arrests and deportations of migrants, the rise of exclusionary discourses, and the proliferation of public reactions in the media sphere, especially on the social media platform X (formerly Twitter), all indicate that migration has entered the core of public contestation in contemporary Iran. Focusing on the representation of Afghan migrants residing in Iran on platform X, this study employs a qualitative methodology and thematic analysis to achieve a systematic and in-depth understanding of how discourses and frameworks of meaning surrounding the “migrant Other” are reproduced and circulated.The central research question of this study is: How are Afghan migrants residing in Iran represented on platform X, and within which dominant themes do these representations acquire meaning? To address this question, the study collected Persian-language tweets over a defined period, focusing on frequently used and trending hashtags, and identified the dominant semantic themes and discursive currents shaping these representations.The findings indicate that representations of Afghan migrants on platform X are diverse, layered, and, in some cases, contradictory. On the one hand, powerful waves of exclusionary and threat-oriented discourses work to stabilize a negative, humiliating, and insecure image of migrants. On the other hand, empathetic, rights-based, and value-oriented voices challenge this homogenized and hegemonic portrayal. At the primary level of analysis, six main representational themes were identified: threat-oriented, exclusionary, political, empathetic, value-based, and rights-based representation.Within the threat-oriented theme, Afghan migrants are portrayed as a multidimensional threat to Iranian society—encompassing security, economic, cultural, educational, and demographic dimensions. Tweets within this theme employ militarized language, metaphors of invasion and occupation, and enemy-centered rhetoric to frame Afghans as aggressors, infiltrators, or agents of national instability. Exclusionary representation emphasizes the perceived intolerability of migrants, portraying them not only as threats but as valueless, contaminating, disruptive, and disposable entities. This discourse features abusive language, ethnic labeling, racial and sexual humiliation, and explicit calls for deportation. Tweets demand the exclusion of migrants from all spheres of social life, from employment and education to presence in public spaces. Within political representation, anti-migrant sentiment is framed as a political project. Users move beyond individual or psychological explanations to invoke macro-political mechanisms interpreting xenophobia. Some interpret these sentiments as constructions of domestic institutions aimed at diverting public attention from Iran’s core crises; others view them as externally driven projects orchestrated by regional adversaries or fascist currents; still others describe them as the product of an implicit alliance among opposing political factions seeking to reinforce ethnic binaries and exclusionary nationalism.In contrast to these predominantly negative currents, three additional forms of representation emphasize constructive, empathetic, and restorative mechanisms. Empathetic representation depicts migrants not as threats but as vulnerable, subordinated individuals trapped within unjust structures. Afghan migrants are portrayed as workers, mothers, fathers, students, or hardworking and dignified refugees, often with references to their lived experiences of poverty, discrimination, legal exclusion, and harsh labor conditions. Value-based representation approaches migrant hostility through the ethical and cultural principles of Iranian society. From this perspective, exclusionary and racist behaviors are framed not only as immoral but as fundamentally incompatible with Iran’s historical, cultural, and religious values. Users invoke concepts such as hospitality, humanism, Islamic brotherhood, or the historical experience of Iranian migration to frame xenophobia as a cultural and ideological deviation. Finally, rights-based representation attempts to shift the migration debate from emotional and moral registers to the domain of policymaking, law, and public order. Here, migrants are represented as legal subjects requiring regulation, identification, and governance within institutional frameworks. Distinctions between documented and undocumented migrants, critiques of the Islamic Republic’s migration policies, and claims of reverse discrimination constitute key components of this discourse. Some tweets critically frame notions such as “ummah-centered ideology” or “global Islam” as ideological justifications for policies that undermine the rights of Iranian citizens.From a discursive mapping perspective, three major currents can be distinguished among users: Islamic/religious, nationalist, and leftist. The Islamic current, drawing on the discourse of the ummah, religious brotherhood, and shared histories of resistance, frames migrants as co-destined subjects and attributes xenophobia to the projects of enemies of Islam. The nationalist current, emphasizing security, national identity, and resource scarcity—particularly in its radical forms—advocates for the complete expulsion of migrants and a return to a nation-state-centered order. In contrast, the leftist current, informed by anti-capitalist and anti-racist perspectives, positions migrants alongside other marginalized groups in Iranian society and interprets xenophobia as a product of diversionary mechanisms of domination. Methodologically, the use of thematic analysis enabled this study to coherently categorize core themes and the semantic structure of representations. This categorization provides a framework for understanding shifts in public opinion, analyzing discourses surrounding migrants, and qualitatively assessing user practices on platform X. At the theoretical level, by highlighting tensions between identity and otherness, national interests and human rights, religion and nation, and ethics and politics, this study demonstrates that representations of migrants are not mere reflections of external realities but active interventions in arenas of meaning struggle. Each narrative emerges from configurations of fear, values, ideology, lived experience, or analysis; consequently, the dominant discourse on migrants is the outcome of ongoing struggles among social forces seeking to define the “self” and the “other.”In conclusion, by emphasizing the layered, diverse, and dynamic nature of representations, this study suggests that policymakers, researchers, and social activists move beyond reductive framings of migration as merely a “threat” or a “security issue” and instead approach it as a cultural, communicative, and human phenomenon. Strengthening empathetic and rights-based representations, alongside reforming ineffective policies and actively confronting racism and exclusion, can contribute to fostering social cohesion and peaceful coexistence within Iranian society.

https://www.jccs.ir/article_227169_b930383e52970ea2fa9639971cb64349.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 Culinary Identity: Shifts in Food Taste and Identity Reconstruction among Afghan Immigrants in Iran Culinary Identity: Shifts in Food Taste and Identity Reconstruction among Afghan Immigrants in Iran 217 248 229280 10.22083/jccs.2025.512150.4018 FA Hossein MIRZAEI Anthropologist Faculty member Cultural Studies department Allameh Tabataba University, Tehran, Iran 0000-0003-0781-5280 Journal Article 2025 03 13 Food, as a fundamental element of life, plays a prominent role in shaping both individual and collective identity. This role becomes particularly significant and intensified in the context of migration, where individuals interact with a new cultural environment. This ethnographic study explores how Afghan immigrants in Iran navigate their culinary practices amid cultural similarities and differences, and how these practices become central to the reconstruction of their cultural identity. Conducted through direct observation, participant observation, and semi-structured in-depth interviews with 18 Afghan migrants (7 men and 11 women) from diverse age groups and social backgrounds, the research demonstrates that food is far more than a biological necessity. In the migratory context, where cultural identity is often under pressure and subject to transformation, food functions as a powerful symbol of cultural heritage, traditions, and collective values. The study identifies a dual function in the changes observed in dietary patterns among Afghan immigrants. Firstly, food serves as a means of preserving their original cultural identity. Even when access to traditional ingredients is limited, many migrants make deliberate efforts to maintain their culinary traditions. This often involves adaptive strategies, such as substituting locally available Iranian ingredients to recreate or approximate traditional Afghan dishes. Preserving familiar tastes thus becomes an act of cultural resilience and a way of sustaining a connection to their roots. Secondly, and simultaneously, changes in taste function as a strategy for integration into the host society. Many immigrants gradually incorporate Iranian food patterns, cooking methods, and local ingredients into their everyday lives. This adoption reflects a willingness to engage with and embrace new dimensions of an evolving identity, without entirely abandoning cultural origins. This process highlights a notable degree of flexibility and adaptability in response to new social and environmental conditions. Food also serves as a crucial bridge for social interaction and integration. Participation in food-related social activities—such as Iranian gatherings, celebrations, and religious ceremonies—provides migrants with opportunities to interact with members of the host society. The sharing of both Afghan and Iranian dishes strengthens social ties, builds mutual trust, and fosters shared understanding. This culinary exchange facilitates cultural interaction and mutual learning, as immigrants learn to prepare Iranian dishes while sharing their own traditional recipes. Through such interactions, many migrants gain a deeper understanding of cultural differences and move toward integration rather than resistance. A significant phenomenon identified in the study is the emergence of hybrid or fusion foods. Some migrants combine elements of their traditional cuisine with Iranian ingredients, resulting in new culinary forms. These innovations not only enhance the visibility and popularity of Afghan food among Iranians but also contribute to the formation of new social and commercial relationships. This culinary syncretism reflects the development of a blended identity, enabling migrants to honor their cultural heritage while adapting to the host society. The research further outlines several profound impacts of these dietary shifts on identity: Erosion of Connection to Original Culture: The inability to prepare traditional foods may weaken migrants’ sense of belonging to their original culture, potentially leading to disruptions in cultural identity. Strengthening of New Identity and Cultural Flexibility: Adapting to Iranian food practices can serve as a conscious strategy to demonstrate cultural flexibility and to construct a new, integrated identity. Influence on Cultural and Social Values: As the significance of traditional foods declines, related cultural values—such as communal eating and hospitality—may also undergo transformation. Impact on Family and Social Roles: In Afghan culture, food preparation is closely linked to specific family roles. Changes in culinary practices can therefore alter established familial and social dynamics. Impact on the Next Generation: Children of immigrants, who grow up in a different cultural environment, often have limited familiarity with their parents’ traditional foods, leading to a weakening in the transmission of culinary heritage. At the same time, the younger generation tends to develop a composite identity that draws on both Afghan and Iranian cultural elements, helping to balance the cultures of origin and settlement. In conclusion, shifts in food tastes among Afghan immigrants in Iran constitute a complex and multi-layered process. These shifts serve as a key indicator of cultural integration, identity reconstruction, and the strengthening of social connections. Culinary adaptations illustrate how migrants actively renegotiate their identities, seeking a balance between preserving their original culture and embracing a new one. Food thus emerges as a powerful and versatile medium of cultural identity reformation, playing a central role in the broader dynamics of migration and cultural integration. Food, as a fundamental element of life, plays a prominent role in shaping both individual and collective identity. This role becomes particularly significant and intensified in the context of migration, where individuals interact with a new cultural environment. This ethnographic study explores how Afghan immigrants in Iran navigate their culinary practices amid cultural similarities and differences, and how these practices become central to the reconstruction of their cultural identity. Conducted through direct observation, participant observation, and semi-structured in-depth interviews with 18 Afghan migrants (7 men and 11 women) from diverse age groups and social backgrounds, the research demonstrates that food is far more than a biological necessity. In the migratory context, where cultural identity is often under pressure and subject to transformation, food functions as a powerful symbol of cultural heritage, traditions, and collective values. The study identifies a dual function in the changes observed in dietary patterns among Afghan immigrants. Firstly, food serves as a means of preserving their original cultural identity. Even when access to traditional ingredients is limited, many migrants make deliberate efforts to maintain their culinary traditions. This often involves adaptive strategies, such as substituting locally available Iranian ingredients to recreate or approximate traditional Afghan dishes. Preserving familiar tastes thus becomes an act of cultural resilience and a way of sustaining a connection to their roots. Secondly, and simultaneously, changes in taste function as a strategy for integration into the host society. Many immigrants gradually incorporate Iranian food patterns, cooking methods, and local ingredients into their everyday lives. This adoption reflects a willingness to engage with and embrace new dimensions of an evolving identity, without entirely abandoning cultural origins. This process highlights a notable degree of flexibility and adaptability in response to new social and environmental conditions. Food also serves as a crucial bridge for social interaction and integration. Participation in food-related social activities—such as Iranian gatherings, celebrations, and religious ceremonies—provides migrants with opportunities to interact with members of the host society. The sharing of both Afghan and Iranian dishes strengthens social ties, builds mutual trust, and fosters shared understanding. This culinary exchange facilitates cultural interaction and mutual learning, as immigrants learn to prepare Iranian dishes while sharing their own traditional recipes. Through such interactions, many migrants gain a deeper understanding of cultural differences and move toward integration rather than resistance. A significant phenomenon identified in the study is the emergence of hybrid or fusion foods. Some migrants combine elements of their traditional cuisine with Iranian ingredients, resulting in new culinary forms. These innovations not only enhance the visibility and popularity of Afghan food among Iranians but also contribute to the formation of new social and commercial relationships. This culinary syncretism reflects the development of a blended identity, enabling migrants to honor their cultural heritage while adapting to the host society. The research further outlines several profound impacts of these dietary shifts on identity: Erosion of Connection to Original Culture: The inability to prepare traditional foods may weaken migrants’ sense of belonging to their original culture, potentially leading to disruptions in cultural identity. Strengthening of New Identity and Cultural Flexibility: Adapting to Iranian food practices can serve as a conscious strategy to demonstrate cultural flexibility and to construct a new, integrated identity. Influence on Cultural and Social Values: As the significance of traditional foods declines, related cultural values—such as communal eating and hospitality—may also undergo transformation. Impact on Family and Social Roles: In Afghan culture, food preparation is closely linked to specific family roles. Changes in culinary practices can therefore alter established familial and social dynamics. Impact on the Next Generation: Children of immigrants, who grow up in a different cultural environment, often have limited familiarity with their parents’ traditional foods, leading to a weakening in the transmission of culinary heritage. At the same time, the younger generation tends to develop a composite identity that draws on both Afghan and Iranian cultural elements, helping to balance the cultures of origin and settlement. In conclusion, shifts in food tastes among Afghan immigrants in Iran constitute a complex and multi-layered process. These shifts serve as a key indicator of cultural integration, identity reconstruction, and the strengthening of social connections. Culinary adaptations illustrate how migrants actively renegotiate their identities, seeking a balance between preserving their original culture and embracing a new one. Food thus emerges as a powerful and versatile medium of cultural identity reformation, playing a central role in the broader dynamics of migration and cultural integration.

https://www.jccs.ir/article_229280_c3f1c68be4445198f1bbd405f6f2febc.pdf

Research Institute of Culture, Art and Communication Ministry of Culture and Islamic Guidance Journal of Culture-Communication Studies 2008-8760 26 72 2025 12 22 Lean Competencies in the Lean Communication Process A Study in Public Sector Organizations Lean Competencies in the Lean Communication Process A Study in Public Sector Organizations 249 279 229281 10.22083/jccs.2025.521340.4036 FA Mohammad Shah Khairi Department of Management, Faculty of economics and administrative science, Ferdowsi University of Mashhad, Mashhad, Iran 0009-0008-5144-9920 Mohammad Mahdi Farahi Department of Management, Faculty of economics and administrative science, Ferdowsi University of Mashhad, Mashhad, Iran 0000-0002-4024-286X Rohelah Baqiri Department of Management, Faculty of economics and administrative science, Ferdowsi University of Mashhad, Mashhad, Iran 0009-0008-5144-9920 Ali Reza Khorakian Department of Management, Faculty of economics and administrative science, Ferdowsi University of Mashhad, Mashhad, Iran 0009-0008-5144-9920 Journal Article 2025 05 10 Objective: Communication serves as the bedrock of numerous organizational processes. The performance of organizations and the effectiveness of management styles often hinge on the quality and efficiency of communication processes. In recent years, lean approaches to organizational management have gained prominence, emphasizing agility, resource productivity, timeliness, and adaptability. One dimension of this concept is the formation of lean communication within organizations. However, establishing a lean communication process fundamentally requires the presence of necessary competencies and skills in the message sender (communicator). Consequently, this research aims to identify the skills and competencies of actors (message senders) in shaping lean communication. This study, situated within the context of public sector organizations which often grapple with challenges such as complex bureaucracy, delayed decision-making, and resource constraints, seeks to introduce the key components of lean communication as a solution for enhancing efficiency and reducing waste in organizational exchanges. Specifically, the primary focus is on identifying the capabilities that message senders must possess to establish communication that is concise, clear, purposeful, and effective. This, in turn, minimizes misunderstandings, unnecessary repetitions, and delays in information flow, aligning with the core lean principle of eliminating (waste). Method: The present study employs a qualitative research methodology. Data were collected through semi-structured interviews with academic and executive experts from Iran and Afghanistan. The selection of these two distinct socio-cultural contexts allows for a comparative examination while also uncovering commonalities in the requirements for lean communication within the public sector. Participants were chosen based on their experience and expertise in public administration, organizational behavior, and communication studies. The interview data were analyzed using a phenomenological approach combined with thematic analysis. Phenomenology facilitated a deeper understanding of the experts’ lived experiences and perceptions of lean communication, while thematic analysis enabled the systematic extraction, organization, and identification of key patterns within the data. This analytical process involved familiarization with the data, generating initial codes, searching for themes, reviewing themes, and defining and naming final themes to ensure rigor and depth in interpretation. Objective: Communication serves as the bedrock of numerous organizational processes. The performance of organizations and the effectiveness of management styles often hinge on the quality and efficiency of communication processes. In recent years, lean approaches to organizational management have gained prominence, emphasizing agility, resource productivity, timeliness, and adaptability. One dimension of this concept is the formation of lean communication within organizations. However, establishing a lean communication process fundamentally requires the presence of necessary competencies and skills in the message sender (communicator). Consequently, this research aims to identify the skills and competencies of actors (message senders) in shaping lean communication. This study, situated within the context of public sector organizations which often grapple with challenges such as complex bureaucracy, delayed decision-making, and resource constraints, seeks to introduce the key components of lean communication as a solution for enhancing efficiency and reducing waste in organizational exchanges. Specifically, the primary focus is on identifying the capabilities that message senders must possess to establish communication that is concise, clear, purposeful, and effective. This, in turn, minimizes misunderstandings, unnecessary repetitions, and delays in information flow, aligning with the core lean principle of eliminating (waste). Method: The present study employs a qualitative research methodology. Data were collected through semi-structured interviews with academic and executive experts from Iran and Afghanistan. The selection of these two distinct socio-cultural contexts allows for a comparative examination while also uncovering commonalities in the requirements for lean communication within the public sector. Participants were chosen based on their experience and expertise in public administration, organizational behavior, and communication studies. The interview data were analyzed using a phenomenological approach combined with thematic analysis. Phenomenology facilitated a deeper understanding of the experts’ lived experiences and perceptions of lean communication, while thematic analysis enabled the systematic extraction, organization, and identification of key patterns within the data. This analytical process involved familiarization with the data, generating initial codes, searching for themes, reviewing themes, and defining and naming final themes to ensure rigor and depth in interpretation.

https://www.jccs.ir/article_229281_39433740c3ba90a8aed6f70fac5fe415.pdf