[000:00:00;00] participation and desire in the hope of occupying the environment around a very important characteristic of more beautiful stones, more beautiful than this, he likes to convey his happiness to others and come from the economically lower groups of the society and install them and give food to the people give food to the people, give the people fruit, give the people toys to the children, i want to say that this is the foundation for sweden and this is sugar, and this is actually a farewell

. continue dr. emami's talk on khabar network. i met a family whose father said that i am a worker, but he had come to the relief committee there and accepted two children as guardians, besides all the economic challenges i have, but i would like to participate in this good cause. you see , the basic social vitality wants a semantic base . my system now says why this worker because he has this, this semantic base is one of the main bases of meaning, see different meanings in our cultural life, we need to pass, the factor of tolerance, the beauty of all these

, the external and spiritual spiritual matters for our cultural life , what is the meaning of ahl al-bayt and religious leaders and its brilliance for shia culture, 9th, shia culture in iran, personality amirul momineen ali peace be upon him in this appreciation from the school , from the prophet, from god, as imam and as muqtada, this focus of the meaning of psychological justice, the sacrifice of fairness , and the treatment of the disadvantaged has been reproduced throughout history, and the accumulation and storage of this and that for if we don't have cultural memory, what excuse do we have to feel dignified? because of the value of doing good

, we bring ourselves closer to ali, peace be upon him, who has so much enthusiasm and motivation in the society and rewards. it gives the school from that beauty and from that semantic store of historical and cultural memory of the country alavi and the character and imamate of amir al-mu'minin ali (peace be upon him) that the community wanted to make this reserve, as the famous saying goes, to be cashed like someone who has a lot in the bank but can't spend it. spending and realizing this saving and this savings of the community of creativity, if creativity means finding light according

to the time, in any case, to show , to be together and to be together, these two will turn yellow again, because when this is the meaning ashurai has found from a distance in the society of iranian society in the society, creativity has happened in the community, creation is alone, it gets depressed sooner, being together brings joy, and of course, creativity makes the meanings not suppressed and they can be in new emergences , when we strike, when we provide a base to feed the people, give water to the people. give us a drink, people, this is a reproduction of an idea inside the house, called a party in a creative street format

, so we learned how to rocket a certain creativity from arba'in, we made it iranian, but we made it a festival , we brought it to the time of celebration, people's togetherness in urban life is extremely low we are in traffic jams every day we live together, we don't die together, one goal is that one thousand people, one million people, one hundred thousand people walk together, together in the same space, i emphasize one thing , the ghadir party, along with other old areas in iran , is like visiting and visiting sadat to give an eid. to the one who is strongly ordered in our religious literature, in this, the question arises that we cannot store new meaning with the congregations and cultural creations, mr. dr. mahdiar, the duality

of different games and governance, etc., when the non-governmental analysis of different dimensions ghadir sal party was held all over the country with a capital of 10 km the verses of surah al-rahman al-rahim, which have been repeated a lot in the last two or three decades, and because i did not find any depth, finding a vulgar form of slime is not enough . what is the theoretical basis of these dualities is usually built and discussed when we look at it, there are at least two or three theoretical approaches that

these two varieties originate from, one of them is to illustrate the historical sociology of iran, based on which there is always a constant conflict between the government and the nation existed and a magical image of sociology iran's history has been made and discussed, especially in the last two or three decades, many books and speeches have been produced in this direction, which is contrary to the western traditions, where, for example , there was a middle class between the governments and the common people, and this balance works for this reason. a historical accumulation is checked in the middle and cannot lead to social evolution, and basically modernity is formed from this direction. the idea

is raised that in fact this did not happen in iran. have equal, that's why in fact these classes a mediator like europe could not be formed, and for this reason, there is a direct relationship between the governments and different houses that have the power to hold hands with the people, and since there is a conflict of interests between these families and the people, the relationship is contaminated by conflict, which is always a let's move forward, for example, we had an epochal movement, and this thousand and one conflicts have always existed and are still present, and therefore everything that is found with power, for example , has nothing to do with society, a pure lie, a presupposed theory, which is very in my opinion

, this has been the dominant discourse of sociology in iran in the last eight decades and he claimed that we don't see the social cultural history of iran's history. this was the basis of many institutions among jane west. the institution of religion itself was the mediator of power and people. institutions such as the sheriff , we had civil families, and 2 social traditions , health assistants, like many times in the constructions . agriculture and animal husbandry and these, which basically creates an atmosphere between the two, and this has caused the continuation of iran during the last three thousand years , let's use this conceptual framework. keep it up and continue

by the way, the product of this historical continuity is the product of the diversity and plurality that existed in these middle institutions that created a balanced relationship, and unlike the depiction that portrays the history of iran under the idea of ​​iranian tyranny, for example, it faces challenges from time to reality. historically and socially, we pay attention. in fact, what do you mean by the free market? the free market says that basically we should not have the government, the government should not interfere in anything , in fact , we should leave the society in front of the competitive mechanisms of the market and at least have the government. nothing should interfere with the government's position

either take care of it or take care of it, there is no responsibility. this theoretical framework, which is good , is very focused on the market of freedoms in iran, and in the old days , which type do i do? in fact, this issue of the market of freedom is an economic issue . it cannot be explained for various reasons. by the way, the modern government, a government that itself has developmentalist activities, influences the culture and society whether we like it or not, when you make a construction decision, only these decisions remain in the economic field of construction, and the fire is going on in the cultural and social fields as well. and the government by the way, it has the responsibility to take care of the people from the consequences of its own development policies. against this policy, it is the political duty of the antenna, and

by the way, against this view of the freedom market , the government not only has the right, but the duty and mission of this field of theory, which is usually it is discussed that those who make the speech of government, non-government, official, unofficial, governmental and non-governmental and do not pay attention to various artistic and cultural works, that 41 nationalism is a method of knowledge, in the sense that when it is from the government and imagines that the government and power only in this framework to the political borders of our credit existence please note that this position of ours is secured in a world that happens to be a much stronger global government called the world order of liberal capitalism that has the world space under its control and

is putting all kinds of pressure vectors on us in the economic, cultural, social, political arena. we are constantly under pressure, and by the way, this government is resisting this killing, and the revenue has a duty to resist , for this reason, and this is actually a theoretical issue. my own experience shows what kind of connection there is, people he does not see the government and the government as a positive competition of a separate class, for example, a separate institution, but this is the place where the government

behaves and acts according to the historical and cultural potential of the people , and makes policies. the participation was very serious. i went to the program myself. i went out. it was like tasua. it started from all the disposable dishes . i told them how much they have found in the 12 years since it started, and people are accompanying them, and this shows that the occurrence of these dualizations is actually not very pleasant to explain and further, it actually takes us away from the social reality. the country's cultural culture

is trying to have a population that can plan for that population. do you think that the effects and blessings of education that were taken all over the country for our children and teenagers were in this ? i will add to it and the one that happens to be in the government today, iran has the duty to provide the conditions of the people's cultural resistance, the conditions of the people's cultural life, because of all the factors that hinder the economy and civilization of the world

, and when the people see that the government is humbly creating a platform, i basically see an interfering factor, an aggressor factor in their cultural life. and we had important roller-coaster experiences in the relationship between the government and the society in the period after the islamic republic, which we must definitely and perhaps one of the duties, in fact, good things happened that we learned from the fact that we should not have intervened, or from the way that the best form of intervention is the best. there was no place to intervene in the matter of education. we welcome it because if no one criticizes it will grow, but all the events that happened

were for the governments to lay the groundwork for the local governments, which are the municipalities, to do what they should have done on behalf of the people's republic . it is not the job of the people to open the copper, to close the copper for a ritual and a new event, the work of the government is the work of governance and preliminary integrity in networking , registration in snap, in creating space . i would like an opportunity, of course, i wish it was a neighborhood yes, and i believe that the main problem of amin hayai, a local in tehran, is not far from the metropolis, that i can give my opinion in the neighborhood

. i can come and give it to a thousand other people, and this is where it is energizing. here, an inner satisfaction is created because i was able to change an objectivity with the love of amir al -momineen. more than that, our big cultural planning for our teenage generation has changed because of the language situations have changed, even unfortunately, unfortunately, some mosques do not accept the presence of teenagers, despite the fact that we are trying, and the teenager feels that the signs he is looking for are not found here , so i hope this problem of

the iranian teenager will be solved soon, the tehrani teenager with his language is a community and a public congregation has been created that i didn't invite to just sit and listen, i invited him to play . this new form of religious gatherings has been experienced by iranian teenagers and tehrani teenagers for years. theoretical community now the kindergarten or the meeting is prepared for the teenagers who don't want to sit for hours , for example, for a meeting and half an hour, for example, for that traditional part of the meeting . in

our educational system and our adolescent education programs , we want to analyze different perceptions of this ceremony. it was local and collective that now the children are actually helpers in the heat and cold of the show, the show is very strong, and by the way, i'm waiting for it. in fact, not only did the rituals not get fat, but these religious and social events were successful

. they used to participate in prayers, communal ceremonies, and well, home prayers, quran ceremonies, if you remember, how prosperous the 60s were, marriage ceremonies and line 5 are similar to religious ones. it is now a part of that prohibition from becoming weak it makes up for it. i don't realize that when they take it out of the oven for the occasion, the appropriate shape has changed . this actually neglects the fact that, well, there are many weddings , for example, i don't know how many nights the ceremony is on that line. quranic circles were around the neighborhood and

i lived in most of the city, which was in the month ramadan was planned last night from 7:00 to 12:00 and there were several thousand people in this gathering, the city of kyakla had a population of 40,000 people and 15,000 people in this ceremony how many coats did they wear in one month and one in the collective enthusiasm and joy of all this because of this place of living and urban development policies, economic policies, employment and immigration and all these have caused them in a weakened state, now, for example, one or two, for example, a new menafik, or in fact a new food created from this, for example, a ritual fatness , let's learn far from the reality of formalism and carnival .

what is the name of the command that i mentioned first? we have a great summit of meaning called the imamate of the believers. according to george jardaq , he said that human justice is the voice of human justice. it means that you look at every moment of human life, but god is a center of meanings. historical and divine meanings and meanings that human life has fought throughout history this form of meaning should not prevail, we are sorry for the marginalization. the second point is that in the form of the translator of the carnival format , aren't we supposed to look for the crowd in vain and look for a congregation

? the fact is that, for example, the celebration of ghadir or the documentary of the arbaeen ceremony and what performance is repeated, sir, it is appropriate to become a carnival, because basically, what does it mean to be a carnival themselves? such that a space is provided they can, for example, have their own informal behavior, and here in these areas, where by the way, we and the difference see that the radio broadcasts the same song that is given like in the yard , around me, i can almost see none of the signs of a carnival i don't know, yes, this is actually congregations, the introduction of, for example, to increase our knowledge and face

, we have to be content with this and make images that only this is actually the whole religion , for example, there is no such thing as gathering together, kindness, and forgiving each other. tell me that it is good because this is like a shawl and knowledge you don't have the knowledge to sing a hymn like that, like people walking, and getting to know the name of amir al-momenin, this context will provide the opportunity for my child to hear the name of amir al-momenin, get to know his love , get used to his love, and this

will actually be a summary launching platform for increasing insight and let us be the guardians of this event. the pictures you see are the party of 10 kilometers on the 18th of dhul-hijjah. the muslims celebrated the eid of ghadir of hazrat ali hazrat ali . honesty i used to hold everyone's hand. being a brave lion in the war fields was one of his distinctive features, he cared for orphans under the moonlight, or else the real wealth of our ghadir kham should take the path of amir al -momenin, who has always been the defender of the teams

, who is able to work. let's do something for the team, amir al-momenin was the father of orphans, this is also a very beautiful day in my opinion, and to get from the great amir al-momenin of sed and radio zarghami, and we have 20 seconds to make different plans from holding old celebrations. badim has this for development and the development of social vitality in the country what we are paying attention to is enough or not, other information can also be given. i think the important point is that our national identity is based on religion, religion, love for the ahl al-bayt, the history of iran, the language, this

should be fine, the message of the islamic revolution , perfectionism in the field iran's national identity is also in this great global conflict over identity and the identity of the world . these types of measures to strengthen our national identity and religious identity and such programs are very, very important, especially since the main social cohesion based on religiosity in the rituals of the members was carried out in this muharram. and safar and fatemiyah, which are very holy for me, and denying this the development of vitality and vitality of religious identity in happy gatherings and in happy occasions has always been of interest. my point is that we, incidentally, and the serious policy of the country, have chosen the various fields of regional and local national religious identity with congregations and people's creativity, which are

expanding the level of choice and the announcement and registration of the day of the provinces for all 30 provinces of the country, of which there are now about 12 people, has been done and approved by the supreme council of cultural revolution and the council of public culture . they can choose their capacities and determine the day of production of the village life

translate tourism, link it with the popular economy. all these are excuses for the development of social vitality and the national and religious identity of iranians. al-rahim, ladies and gentlemen, hello to the world. i am with you today. in an hour, the president will go to the african continent to strengthen relations, especially in the economic field. the president will be officially invited by the presidents of kenya, uganda and zimbabwe . businessmen and economic activists this is the first visit of a president from iran to the