http://www.jsfc.ir/ Strategy for Culture en daily 1 Mon, 22 Jun 2026 00:00:00 +0330 Mon, 22 Jun 2026 00:00:00 +0330 http://www.jsfc.ir/article_234020.html In the judicial discourse of Martyr Ayatollah Raisi, corruption eradication is considered one of the fundamental pillars of just governance, which is pursued through decisive action against violators, transparency, and the development of structural oversight. This research aims to analyze the discourse of corruption eradication in the judicial governance of the Raisi school with a qualitative approach and thematic analysis method. The research data was extracted from 17 speeches of Martyr Raisi during his presidency of the judiciary (2019-2020). This data was analyzed at three levels of basic, organizing, and comprehensive themes. The analysis of the table shows that out of the 14 basic themes, the largest number (5) is related to the fight against intra-organizational corruption and decisive action against violators, which are categorized into 3 organizing themes, and finally, the comprehensive theme of “systematic fight against corruption in the judicial system” has been formed. Also, the four basic themes related to the health and efficiency of the judicial system are organized into two organizing themes, leading to the overarching theme of “the necessity of a healthy and efficient judicial system.” In addition, the three basic themes under the two organizing themes are linked to the overarching theme of “developing and strengthening oversight mechanisms,” which emphasizes promoting transparency and oversight in the judicial system. The results show that the discourse on corruption eradication in the judicial governance of the Raisi school is based on three main axes: the systematic fight against corruption in the judicial system, the necessity of a healthy and efficient judiciary, and the development and strengthening of oversight mechanisms. On the one hand, this discourse emphasizes decisive action against violators and the elimination of unhealthy relationships, and on the other hand, the establishment of oversight structures and the promotion of transparency and accountability. Overall, corruption eradication in this judicial school is not only a countermeasure, but also a major strategy for achieving justice and public trust. http://www.jsfc.ir/article_246938.html Genetic technology, as one of the new scientific advances, plays a significant role in the process of proving claims and discovering the truth in the judicial system. However, issues related to the foundations of religious validity, the possibility of error, and ethical and legal challenges have cast doubt on the absolute acceptance of genetic data in judicial governance. This article aims to evaluate the status and validity of genetic data in the judicial process and examines the views of martyr Ayatollah Seyyed Ebrahim Raisi, a figure who had jurisprudential and legal qualifications and managerial experience at the highest judicial levels of the country. The research method is descriptive-analytical and, relying on library resources, judicial documents, and documented statements of martyr Raisi, the jurisprudential, legal, and legislative dimensions of this issue have been analyzed. The findings show that the use of genetic data in the judicial system, if accompanied by principles such as scientific accuracy, privacy, and observance of religious regulations, can be considered as one of the valid supporting evidence in the judicial process. Accordingly, it is essential to formulate transparent regulations, establish an effective supervisory system, and strengthen the jurisprudential and legal support for this technology in judicial governance. http://www.jsfc.ir/article_246939.html In recent decades, the intensification of semantic competitions and the expansion of the narrative war have made the image of identity one of the main fields of conflict in the international system. In this context, the redefinition of national legitimacy in international forums has become increasingly important for the Islamic Republic of Iran. This research analyzed how the foreign policy discourse and governance of the government of the martyr Seyyed Ebrahim Raisi confronted the negative image strategies and perception wars of Western powers in the United Nations. The main issue of the research was to examine the mechanisms of the Raisi government's active confrontation with the trends of Iranophobia and Shiaphobia, as well as to analyze the targeted efforts to weaken the identity and legitimacy of the Islamic Republic of Iran. In this regard, the central question of the research is what strategies this government used to criticize the dominant Western narratives and represent an alternative model of Islamic governance in the international arena during the years 1400 to 1402. The research was conducted with a qualitative approach and the method of content analysis. Within this framework, the speeches of Shahid Raisi at the United Nations General Assembly were collected and analyzed using a three-level identification model. Based on this process, 90 primary identifiers, 32 organizing identifiers, and eight overarching themes were identified. The findings showed that the confrontation of Shahid Raisi's government was formed in line with the macro policies of the Islamic Republic of Iran and within the context of the evolving international system, but at the discursive level it was pursued with specific strategies. These strategies included structural criticism of the dual policies of the West, systematic exposure of Islamophobia and Shiaphobia, and highlighting the active role of the Islamic Republic of Iran in strengthening security, justice, and human dignity. This discursive model led to the enhancement of Iran's identity legitimacy and paved the way for the consolidation of the discourse of active resistance in the global sphere. http://www.jsfc.ir/article_247261.html This study examines the role of direct government interactions, especially provincial visits, in promoting participatory governance in Khuzestan. The conceptual framework is based on a combination of multilevel governance theories and key principles of Nahj al-Balagha (such as justice, consultation, and mutual accountability) to be consistent with local conditions. Data were collected through a mixed method: 286 standard questionnaires from residents of 10 counties, in-depth interviews with 12 key stakeholders, and a review of four official documents. The results indicate that direct government interactions are the strongest predictor of progress in participatory governance (standardized coefficient = 0.81, significance level < 0.001). Although public trust (mean 3.89) and organizational accountability (3.65) were assessed at a reasonable level, transparency in resource allocation (3.40) and involvement of marginalized groups (less than 15%) remain major problems. The province’s cultural-ethnic diversity, with a negative impact of 60%, highlights the need for locally-focused models. The findings confirm that provincial visits, while increasing trust in the short term, require sustainable structures (such as ongoing monitoring systems), program localization (incorporating indigenous-Islamic values), and improved approvals, given the current implementation rate of 20% in the area of ​​justice, to be effective. http://www.jsfc.ir/article_247383.html This article, using the statements of the martyr Ayatollah Seyyed Ebrahim Raisi during his presidency, especially using his Quranic views, systematically explains how to govern lifestyle from his perspective. The theoretical framework of lifestyle is derived from Resolution No. 3305 of the Supreme Council of the Cultural Revolution, entitled "Fundamentals, Principles, and Requirements for Implementing the Comprehensive Islamic-Iranian Lifestyle Program," which determines 14 areas for "lifestyle," and the theoretical framework of governance is based on twelve components, including determining and controlling strategic direction, stakeholder participation, trust-building, managing conflicts of interest, transparency and accountability, using technology, modeling, political intervention, improving institutional capacity, the rule of law, empowerment, and resource distribution. This research shows that Shahid Raisi has considered lifestyle governance not as an individual concept, but as a socio-civilizational concept, based on the Holy Quran, relying on the key components of governance, especially determining and controlling strategic direction, improving organizational capabilities, intelligent role modeling, building trust, attracting the participation of stakeholders and civil society, and empowerment and support. http://www.jsfc.ir/article_247384.html Today, good governance is considered one of the dominant theories and models in the field of administration and leadership, and has become the focus of increasing attention of scholars and development activists, as well as the special agenda of modern governments and societies. Therefore, this article attempts to review the principles and pillars of this management-policy approach in light of Ayatollah Raisi's performance. This research is developmental in terms of its purpose and qualitative in terms of its methodology. The required data has been collected through library methods and online resources. For this purpose, the components of good governance are reviewed using descriptive-analytical and comparative-documentary methods. The research findings show that good governance has been considered as a new theory and model in the administration and leadership of societies and has enjoyed increasing use in development literature as well as international documents. The importance and appeal of good governance lies in the central issue that the successes or failures of governance not only affect the contemporary generation, but also, with a ripple effect over time, overshadow future generations and lead to the development or limitation of their freedom, well-being and choice in the future. Therefore, the desirability of governance involves maintaining and enhancing the level of well-being, freedom, choice, prosperity and desirable life of contemporary and future generations, as well as the capacities for sustaining and stabilizing human life at the level of human societies.