Movement

Shia, as one of the main components of Islamic society, has always had a revolutionary attitude towards other religions throughout history. The Shi'ite school has been the promoter of movements that have stood up to oppression, and this political thought has shaped Shia political and social movements throughout history. Historically, the turning point of the Shia revolution and the formation of Shia protest movements is the Ashura incident in the year 61 AH. And the land of Karbala as the Shias holy shrine of and the place of Imam Hussein martyrdom (a.s.) has always, at all times and places, conveyed the ideological burden of the Ashura event to Shia communities. Thus, the formation and activity of Shia movements can be traced well after the Karbala event and examined in terms of the effects that Karbala has had on their structure and continuity in different categories. The present study aimed to investigate the role of Karbala in the formation and continuation of Shia movements in the context of political geography based on Gatman's theory of iconography. To this aim, Descriptive-analytical methods and library and document studies are used. Based on the results, this influence has not always been the same at different times, and in each period, it has manifested itself in different ways depending on the temporal and spatial requirements and the degree of Shia community readiness. That can investigate the type and extent of this effect on dual format in the Imamiyyah and the Zaydiyyah method. So, the categorization of Shi'ite movements is as following: Imam Hussein's revenge and revenge revolts, Zaydiyya uprisings, movements that led to the formation of the government, and contemporary Shi'ite movements.

The Islamic Revolutionary Movement is one of the most important and influential events of the contemporary period, which started a new process by challenging the existing order. The media today has created a new kind of power that has an intangible face with its own speed and complexity. Representing the power and influence of the media plays an important role in the perception and action of the audience. Radio, as a hot medium, has a special place in establishing direct and comprehensive communication with the general public, the functions and dysfunctions of which must be explained. This study seeks to answer the question of what role the radio media played in the process and spread of the Islamic Revolution; And the research hypothesis is based on this. Based on the findings of radio media research on the role of function, the capacity to create perceptions of lack of justice in society, the transmission of values ​​related to violence management, the flourishing of critical rationality and the teaching of right-wing aggression and the role of dysfunctional promotion of personal and ethnic prejudice Habit has institutionalized violence in the attitudes and behaviors of individuals in society and the transmission of anti-violence-related values ​​as a tool for the expansion and cohesion of revolutionary movements.

The article specifies the human being based on the respiratory cycle, referring to the etymology of the word “spirit”. This word shares its root with the French word respiration (“breathing”) as well as the verb “to inspire,” suggesting breath and animation. Human temporality is made up of organic rhythmicity, from a weighing body that experiences itself as inscribed in time – this is the authentic meaning of the word “to exist”: to come from nowhere, without time, to somewhere, at some time. This article questions the compatibility between the demand for temporal efficiency, characteristic of the modern industrial age and the technophile ideology of communication, and the “service society” which purports to be more “caring” than the industrial one. Highlighting the suppression of the passage of time characteristic of the ideology of communication, where “time” is frozen in a self-reproducing present with no past or future, the author asserts that humane care is radically incompatible with a society that subsumes humanity, inscribed in time and in need of breath, under the ideology of a perpetual present. It is precisely on the basis of what specifies the human, namely breathing and desire, that the author proposes to consider how care might be possible in an ultra-technologized world. Drawing on an imaginary of movement and inspiration/aspiration/breathing deployed in choreographic performances and practices, the author invites the reader, as Simone Weil did, to substitute rhythm for cadence, to insert slowness into speed, and to favor the flow of time in a human reality that has become unbearable by dint of “modernization”. In so doing, we must reconsider head-on the fate that binds us, namely death, which no stasis in a perpetual present can eliminate, and which the metaphor of a risk of social necrosis invites us to reconsider. Accepting the passage of time, giving death back its face, is costly; but it's at this price that time can regain its humanizing value, as a sine qua non component of care.