political participation

This article is an effort based on critical discourse analysis and is carried out by the descriptive-analytical method. The results show that The Reformists and Principlist do not have the same attitude to the political participation. Based on the Guardianship of the Islam Jurist in the field of political principles, the Principlist believe in appointment and consider the legitimacy from top to bottom. They consider the voting of people is a confirmation to them. They also believe that approbatory supervision is necessary and try to develop Islamism rather than republic. On the other hand, the Reformist consider the political participation form bottom to top and they believe that it results in political development. They believe that the government should be formed based on people’s opinion and compared to Principlist, they believe less to approbatory supervision. They emphasize on the importance of republic. In order to determine their own destiny, they try to take the advantage of political participations including voting in elections, establishing societies and organizations, media activities, guild activities, etc. Anyway, the researches show that different patterns can be considered in the field of competition and political participation in Iran.in iran in iran in iran in iran in iran

Nowadays, young people are spending the majority of their time on social media, using various platforms like WhatsApp, Facebook, Instagram, etc. It is a common perception that these media have become the new sources of information, which progressively converts into knowledge. It is interesting to check whether they use those sources to achieve knowledge or not. The main focal point of this study is to understand the political engagement, knowledge, and outlook of college-studying youngsters in India. It studies the factors influencing political awareness and examines the influence of politics and politicians on the involvement of youngsters in politics. The findings show that social media has a significant influence on political issues, but they are also more corrupted

In both theory and practice, political participation is considered to be one of the most significant political challenges. The Qur'an is the main religious source that makes it possible for political explanations to be given in respect of such issues. This study aims to formulate the types of political participation in an illegitimate political system in order to identify acceptable types in the light of the teachings of the Qur'an. The hypothesis of this research, carried out with the method of thematic interpretation, is that from the Qur'anic perspective, in an illegitimate political system, diverse types of positive and negative participation are authorised, depending on the circumstances, from participation in power structures to conflicting with the aim of reducing or eliminating oppression. In this regard, seven types of positive and negative political participation in an illegitimate political system have been identified in the Qur'an; positive political participation such as criticism and objection, guidance through dialogue and debate, and participation through <em>taqīyah</em> (religious dissimulation); negative political participation such as non-cooperation, civil disobedience, declaration of aversion, and struggle and overthrow. Based on this, the article concludes that according to the Qur'an, various types of positive and negative political participation are permissible in confronting an illegitimate political system. The Qur'an describes the behavior of the prophets and Qur'anic figures in the confrontation with an illegitimate system as a wide range of minimal to maximal participation with the aim of eliminating oppression.

Background: A key claim and fundamental assumption of feminist thought is that many traits commonly perceived as female are not inherent or genetically determined, but are instead products of historical and social conditioning. This perspective argues that even in contemporary societies, persistent anti-female stereotypes limit women’s ability to fully exercise their rights. For instance, the historical exclusion of women from political life, potentially driven by male power dynamics, has fostered the misconception that women lack interest in political engagement.Aims: This research seeks to investigate this hypothesis: does Internet-based social networks help to increase women's political participation?Methodology: Employing a qualitative approach, this study synthesizes data from diverse sources– including case study of Clubhouse, and peer-reviewed academic literature– to explore to what extent are women interested in political action under free and equal conditions? To this end, we selected the Clubhouse platform. We then monitored and analyzed women’s behavior before and after a sensitive national political event, the 2021 (1400 AH) presidential election.Findings: The findings indicated that, contrary to our initial hypothesis, the Clubhouse platform’s open environment did not significantly enhance women’s political participation or stimulate greater interest in political topics. Women largely remained engaged with content related to entertainment, family life, cooking, and music.Conclusions: This viewpoint aligns with the tendency to view gender-related issues as stemming from inherent, natural differences rather than socio-historical constructs.