The polite listener In England stares at the speaker attentively and blinks his eyes occasionally as a sign of interest. That eye-blink says nothing to Americans, who expect the listener to nod or to murmur something such as "mm - hmm”. And in some parts of  Far East, it is impolite to look at the other person at all during conversation.It is often argued that, in teaching foreign languages, CULTURE and language are interwoven in a way that it is not possible to present language without its CULTURE. However, until a new method of teaching language, called communicative approach, which is sociolinguistically oriented, had not come into existence, this belief was not used to be observed in textbooks and language classes. This method intends to create situations in the classroom in which foreign language can be used as naturally and authentically as the native speakers of target language use it for communicative purposes.The problem of teaching CULTURE, nevertheless, does not end here. Nowadays, foreign languages are taught with different and varied objectives. Is it necessary for all foreign language learners to get familiar with the CULTURE of foreign language they are supposed to learn? As Schumann (1984) claims, is it true that second language learning is impossible, unless one gives up his/her own native CULTURE and adopts the CULTURE of foreign language community? What are some relevant issues regarding teaching English in Iran? These are actually some basic questions raised in this article. Whereas definite answers are not necessarily provided in this paper, some areas of research related to CULTURE, and teaching foreign language are put forward.

Education is a continually developing activity, it shapes the way an individual develops their attitudes, thoughts and behavior. Education is not just about being literate but it is an overall development of the person in every aspect of their lives. A society's educational system can be greatly linked to its CULTURE as the CULTURE that one is in have an affect on the type of curriculum the institutions will develop in order to cater to every individual of that particular CULTURE. Education moulds and shapes a society and it is influenced by the CULTURE of the particular country or society. The educational system acts as a point of reference for the society's needs and demands. The principles that dominate this article is CULTURE and education are interrelated and interconnected. Every educational paradigm is influenced by the CULTURE of the society in which it operates. This essay underlines the extensive connection between CULTURE and education. As a result, the goal of this essay is to depict these features from a Philosophical-Psychological Approach.

Objective: Considering that Bushehr is one of the most important provinces enjoying a rich and original CULTURE, experiencing cultural and trade interactions with many countries in the past; what impacts has the resultant CULTURE had on the host CULTURE and the social interactions in this city? What are the main factors of the existing heterogeneity between modern and TRADITIONAL elements and what similarities are there among these elements?Methodology: The above questions have been testified using a comparative approach and secondary data analysis. Investigating the questions is saying that: this research has been accomplished using both library and field approaches. The library approach encompasses gathering data from the resources being previously performed. The field approach on the other hand is comprised of performing interviews and obtaining data from native and non-native people’s CULTURE and beliefs in Bushehr. The TRADITIONAL CULTURE has devoted to itself about %40 of the peoples’ CULTURE and beliefs and a little share of the previous CULTURE, and the modern CULTURE about %60 and has been influenced by the present generation and the youth at a meaningfully high level, which has been increased as compared to the past and of course can be investigated by offering management solutions.Findings: Our findings in this research is defined as a set of native and non-native people’s CULTURE and beliefs, cultural objects or anything that has at list one cultural specification in common and the researcher is interested in generalizing the research findings to them.Results: According to the findings of the present study, lots of words and traditions which have been imported and adopted from African countries, Zanzibar and India, have still remained as parts of Bushehri CULTURE, while lots of them have been vanished, forgotten, or thoroughly weakened. Hence, institutions like The Research Center Of Cultural Heritage, Handicrafts And Tourism Organization, other related corporations and free researchers, should investigate and identify these elements, register them as conceptual heritage, also preserve and retain them.

Cooperation and mutual cooperation of humans has existed since the beginning of human life in all eras of life in all societies. The CULTURE of cooperation among the women of Gilan is the most deeply rooted native CULTURE, helping not only in production and work, but also includes various aspects of the life of the villagers and affects all relationships and provides women's integration and participation in the social arena and the role of women makes it look bolder. The purpose of presenting this article is to pay attention to one of the long-standing and TRADITIONAL relations in Gilan, which has provided the background for the emergence of a kind of CULTURE and literature, and has found and influenced all the foundations of life in fusion. This study is a descriptive and analytical research in which an attempt has been made to investigate aspects of the CULTURE of cooperation and cooperation among the women of Gilan with an anthropological approach while paying attention to the lived experience of the people of Gilan. The findings of the research indicate that the forms of help among the women of Gilan are very diverse and diverse, and not only in rice cultivation,

Introduction In the anthropological literature, the production, processing, distribution and consumption of food are considered to be the main elements of the CULTURE of any community. What and how a person eats varies from period to period, place to place, and community to community. Food binds the personality of individuals and the identity of groups and becomes an important tool for social communication and understanding. In anthropology, local communities, as they provide their food in close connection with nature and with the help of local knowledge, have always been a privileged field for research on food, its related cultural relations and food systems. This indigenous knowledge, which was the result of effective adaptation to the environmental conditions and acquiring knowledge from it, is rapidly being destroyed. In most cases, the current elders of the villages are considered as the last owners of native knowledge in various fields. In such a situation, the need to record and analyze the local food system, the evolution of the food pattern, its local sources and the effects of these changes on the health of the local people is revealed. Theoretical foundations From the viewpoint of functionalism, society is like a living organism, which will ensure the adaptation and connection among its members, the interdependence and survival of the society. In this view, ethnographies are mainly limited to the description and analysis of the food system of societies. But the structuralists have highlighted a wide range of perspectives, such as examining the capacities of human societies in the field of food preparation, processing, distribution and consumption, and most prominently, the semiotics of food in their research. In recent years, rather than following a specific approach in their research, anthropologists have benefited from various viewpoints and opinions and have applied historical, symbolic, material and development analyses in a unified approach. Literature and food in Mazandaran By using the linguistic semiology of food and the habits formed regarding that, it is possible to understand the CULTURE, relations and rituals of a group or society. In fact, food represents distinctions and reinforces social constraints. The manner and cultural content of food, from one table to another, shows many distinctions and social characteristics. These distinctions are caused by beliefs, food ingredients, tastes and different cultural habits in the matter of food. Food beliefs, with their simple appearance, depict a small world of the CULTURE of each society and help us understand human actions. This symbolic world represents itself through the language of cooking in everyday life. In the Mazandarani language, the main adjectives used to describe the quality of food are exactly the same descriptive words used to describe human personality: cold, hot, raw, cooked, sour, bitter, sweet, spicy, sour, tasteless, stale, crisp, pleasant, strong, weak, watery, fresh, corrupted, damaged, etc. Mazandarani language is also very rich in other linguistic forms that create a symbolic link between food and social-emotional situations. In the popular literature of Mazandaran, the use of the language of cooking and food in human interactions shows the position of this phenomenon in the CULTURE. This literature has thousands of years of bitter and sweet experiences and has transferred the lived experiences of previous generations to the next generation in the shortest form. These proverbs direct how to live, think and behave, regulate relationships among people, classes and strata of society and determine its limits and gaps. Beliefs about food in Mazandaran have a state of mind in which there is no empirical evidence, rational or necessarily logical reasons, but it is accepted as a certainty. The origins of these beliefs are different. These beliefs are slowly formed over many years in the context of CULTURE, and the depth of CULTURE can be found in them. Themes such as paying attention to the guest, the other, xenophobia, softening the situation, sanctifying food and paying attention to health are highlighted in Mazandarani proverbs. Conclusion From an anthropological point of view, food and what is formed around it is a cultural text that can be read to study the depth of the CULTURE of any society. Classification of foods in Mazandaran CULTURE, cultural identity through food, cultural and biological perceptions of appetite, hunger and overeating among Mazandaran’s shows the cultural meanings of food in Mazandaran. The symbolic roles of food in Mazandaran show how food plays a role in creating or breaking social bonds and opens a way to identify how social cohesion is realized in Mazandaran. Food and technology of preparation, production and consumption contain many messages and speak of various lifestyles. Food is one of the phenomena that has been formed over a long period of time in the indigenous system of the people of each ecosystem and has turned into a complex reservoir of indigenous knowledge

The evidences imply that the violation of the norms of TRADITIONAL and official CULTURE, either publicly or secretly, have become popular among a part of the youths to such an extent which makes it possible to discuss the formation of a subCULTURE contrary to the dominant official CULTURE of the country. During the past years, this fact has caused some worriment in regards of some youths’ fidelity to the Islamic cultural norms and values of the country. Besides, there have been debates and discussions over the reasons of contravening the official and TRADITIONAL norms and the definition of the breakers’ acts. Some consider the cultural deviations as sorts of protest to the dominant CULTURE and the political system, that is, those who do not attach legitimacy and popularity to the political sovereignty and the dominant CULTURE, express their opposition by neglecting its cultural symbols. Another group believes that contravening the norms are the consequent of accepting some aspects of a new (Western) CULTURE, which from the point of view of its doers, it does not necessarily mean expressing opposition or protest. The aim of this paper is to address the above debates. The arguments have been evaluated based on the data gathered from a sample of 376 male and female students of Shahid Beheshti University in Tehran, in the spring of 2007. Also an interview was conducted with 10 youths who violate these norms very frequently. The data indicate that more than half of the students have tendency to break these norms at medium to high level. Thus, it can be concluded that the frequency of such behaviors among the respondents is to such an extent that makes it possible to suggest the formation of a subCULTURE with different norms from the official- TRADITIONAL CULTURE. Besides, a considerable number of those who more frequently violate these norms define their behavior as protest and resistance, or they have the motivation to protest to social cultural and political authorities. The considerable prevalence of violation of official TRADITIONAL norms in the studied population, to some extend, supports this viewpoint that the issue of breaking these norms by the youths could not be defined as a mere deviation and crime, and legal and disciplinary measures should not be taken against it, because these kinds of approaches might increase the dissatisfactions and turn these behaviors into the symbol of resistance against the official CULTURE.

House form depends on several parameters, which their importance and influence are not at the same level. One of the critical parameters which hugely alter house form is the cultural characteristics of its residents; CULTURE explains different types of dwellings in different areas even with the same technological and economic status. In equal condition of all other parameters, cultural characteristics are the most affecting issue in the physical form and spatial configuration of the house. The challenging point is that the CULTURE is a vast area from point of view of design. Taking this into account, in the present paper, in order to be able to face this challenge, impact of cultural characteristics in the design procedure and different house forms has been explained. Firstly, these questions are answered: Which cultural elements are the most influential ones affecting house form? How are these elements categorized in terms of their impact on the house form? Answering the latter question will lead us to the point which a hierarchy model could be obtained and finally the CULTURE-form relation could be decoded for different communities with different cultural characteristics. The research method of this study is analytical-descriptive in which we have used library study for data collection. Then, the model of this study is developed to illustrate the hierarchical relationship between CULTURE and house form. The case studies include TRADITIONAL house forms from cities of Ramsar and Tonekabon located in western Mazandaran. Western parts of Mazandaran province is considered to be a region with humid and mild climate. Moreover, the physical forms of the houses in the area are the excellent samples of TRADITIONAL Northern cities’ architecture in Iran. The methodology of the study implements a theoretical framework with the analytical-descriptive research method using library study for data collection. In terms of the case studies, the required data are obtained by field observations including survey, typology, and interviewing residents. Considering the sparse distribution of the rural population and the favorite houses, and also because of limited available data resources, it was crucial to make smart and random choices of data. Randomness of the selected samples gives us the power to generalize the limited on-site collected data to the whole study domain. These choices were made according to information obtained from Iranian Cultural Heritage and Tourism Organization (ICHTO). In the next step, obtained data are analyzed using comparative study and logical reasoning based on the theoretical framework which is considered in the present study. In order to be able to understand the effects of different cultural elements on the house form, data associated with each sample forms are categorized based on the cultural elements. Finally, the results of comparison studies are presented in tables putting light on hidden aspects of CULTURE-form and CULTURE-design relation. The hierarchy in the tables shows that the CULTURE is associated with world-view of the people and can be seen in their everyday life, like the form of their houses. Taking this into account one can say that the CULTURE adapts people’s life from one side and affects the shape of their life tools (like the architecture of their houses) from the other side. The results of the study indicate that the model is valid for different communities, and can be used for discovering cultural elements of a community in accordance with the house forms.