Explanation and analysis of localization approaches of academic humanities curriculum from the perspective of Iranian education

In recent years, the evolution of education and curriculum has been one of the most important topics in educational circles. This implies that programs implemented in education for various reasons have not fully achieved the goals set. One of reasons for this is to “disregard localization in curriculum”. Curriculum studies are among disciplines that can play an important role in influencing humanities curriculum planning process. But lack of a suitable indigenous curriculum template has made it increasingly reliant on foreign sources and imported and translated terms are used in abundance that has been led to little attention to customs, culture, social, economic and political conditions of society. Although Iranian culture and civilization originates from the fullest range of divine teachings, the educational system has failed to provide an appropriate educational model that is appropriate to cultural conditions throughout the country. A descriptive-analytical approach has been used to answer this question. The findings suggest that in order to change the humanities curriculum into an academic system, the curriculum needs to benefit from its rich Iranian culture and civilization in addition to applying the experiences of other countries and even goes a step further and introduce to the world a pattern arising from Iranian culture and civilization.


Introduction
Undoubtedly, curricula in higher educational systems play a key and decisive role in success or failure of universities. The curriculum mirrors the whole view of progress and It should be known that the academic curriculum is very sensitive, delicate and complex process. Addressing academic curriculum requires individuals be very sensitive to the science set in which the project is to be implemented; Be aware of abilities, interests, and priorities of students for whom the program is designed, and be aware of up-to-date knowledge and developments. They also identify resources and facilities available to them and have ability and practical knowledge to research, teach, learn and evaluate. Thus, the curriculum model in higher education will be successful if it is present among participants in curriculum process (FATHI VAJARGAH, 2006).
The goals of academic curriculum are derived from the study of culture, higher education functions, social services and curriculum (SERAJI et al., 2007) and curricula are the most important component of any country's higher educational system. Paying attention to the goals and missions of "Ministry of Science, Research and Technology" show that some of them include deepening and expanding sciences, education, human values and enhancing artistic and aesthetic manifestations of scientific heritage of Iranian civilization, providing specialist human resources and they development in country, active participation in policy-making process of education and development system of the country's human resources in order to establish the necessary coordination between programs of different levels of education of country as well as to contribute to promotion of Islamic culture, ethics and spirituality in academic community (SECRETARIAT OF SUPREME COUNCIL OF CULTURAL REVOLUTION, 2008). This reflects attention of policymakers in field of education to national identity. Therefore, to achieve these goals, there is a need to evaluate absence of national identity components in curricula of universities and higher educational institutions in order to explain present status and plan to achieve desired status.
The "Localization" of curriculum is basically a policy that guides frameworks of educational and curriculum planning. The need to pay attention to this problem is not 4 limited to higher education or humanities, but to all essential aspects of curricula, even the prospect of developing the country. Given the goals outlined in outlook document as well as the underlying emphasis on localization of higher education and lack of pure selfabsorption against theories and content outlined in West or East, the sensible aspects of these two processes are fundamental and seemingly at odds with each other needs attention. There is always an exaggeration in this path or a lack of attention to infrastructures and knowing the basic components of localization or globalization causes misunderstanding and emphasis on one and the other (RAFIEEPOUR, 2002).
Considering the importance of curriculum to policymakers in higher education and its sensitivity and complexity; and emphasizing the evolving document on curriculum localization in the face of globalization and its consequences, as well as capabilities, interests, and priorities of Iranians students and their religious beliefs and cultural values need to develop a program that consciously uses the patterns and methods of others and adapts them to conditions of indigenous community in addition to enhancing and reinforcing indigenous methods or knowledge link alien with indigenous knowledge and conditions lead to their comprehensive development, which in recent years, the curriculum development document has been communicated to all universities in the country. However, this sensitivity to humanities is greater because of its nature .
According to points that mentioned in this article, localization does not mean to ignore all human experience of the West, rather, its rules and theories must be weighed and accepted if they are adapted to native features. Naturally, that part of existing sciences that does not conflict with our religious-cultural concepts is acceptable, and that part which conflicts with our Iranian-Islamic nature is refined by refining and adapting to religious and rational teachings. In order to localize humanities curriculum; it is necessary to take into account the cultural requirements and social conditions of society, along with beliefs. In this research, the curriculum is intended to be the academic curriculum of the humanities, which is designed, implemented and evaluated in Islamic Iranian universities.
Given the little researches in the field of localization and curriculum as well as the changes that have taken place over the years in the subject of academic humanities courses; the necessity of present study becomes clear. In particular, in the Iranian higher educational system, course titles play an important role in curriculum design and implementation. The research method in this article is a descriptive-analytical one. Therefore, the present study is a qualitative one with emphasis on processes and understanding of their interpretation. Therefore, in order to elucidate the nature and opportunities arising from patterns of localization approaches of curriculum, tried to use the most important theories in this field as well as considering the social, cultural and scientific contexts of Iran .

Findings
In the third millennium, the countless challenges such as the rapid growth of   Some believe that the move towards globalization has negative effect on national and local identity. Another group believes that globalization has no effect on global integration and elimination of national identity. The third group argues that the revolution in communications is fueling greater ethnic-cultural awareness. For this group, globalization has always involved the coherence and interconnection of two phenomena that are conventionally called "Global" and "Local". In this respect, they prefer the term "Localization Globalization" (GACEL, 2005).
In addition to above theories, which suggest that people's orientation is related to In Cheng's (2000) research, various theories of localism versus globalization are discussed, which are explained in following.  Choosing and paying attention to world knowledge must also be based on rational and critical thinking because otherwise it will not only grow indigenous knowledge but will, as a strong poison, drain these cultural roots.
Crystal Theory: Some countries may be worried that they may completely lose their identity and indigenous values in the face of this flood. Therefore, they prefer to cultivate aspects of their local knowledge and resist globalization. This theory holds that the key is indigenous seeds are necessary for reflecting and gathering global knowledge.
According to this theory, curriculum design should be based on identification of basic needs and values as primary seeds of absorption of knowledge and global education resources. What is also evident in this theory is a complete lack of self-esteem and lack of attention to cultural perceptions and value of local community.

Bird Cage Theory:
The basic hypothesis of this theory in the face of globalization and narrowing of communication and information boundaries that have always been the concern of local politicians and officials that is how they protect themselves against the massive volume of global science and technology. 8 education policies. Clearly, indigenous and national loyalty should be at the core of any education planning at different levels. The consequences of learning must be to nurture indigenous peoples with critical perspectives so that they will not be overwhelmed by the critique of global knowledge. This is the fundamental point that has been emphasized many times in Holy Quran that you accept rational discourse.

Conclusion
With expansion of globalization approach and its consequences, which at times have nothing to do with the culture and beliefs of society; planners in some countries developed an approach called "Localizing Approach" that addresses both local and global knowledge and it accepts the part that is in line with culture and belief values of society and re-engineering the part that does not conform and adapts to social and cultural conditions of its society . In this approach, experts in higher educational system are alert and active, not accepting what is produced in Western societies with a blind eye; rather, they examine them with open eyes and speak in accordance with the values of community and their religious beliefs. In our country for many years, localization of curriculum, specially humanities curriculum in universities has been emphasized.
Another point is that Western methodology is purely empirical-inductive, while we also believe in deductive science and believe in cognition. In the humanities that existed in West in eighteenth century onwards, there is relativist positivist, instinctual anthropology, materialist ontology, and this is different from our view of humanities. Our cosmology is both material and abstract, and our view of the world, both the world and the hereafter, and our view of man in addition to instinct, is based on nature, and although accept some relative knowledge, our knowledge is not relativistic. These produce different results. Therefore, the different theoretical foundations we have adopted, in contrast to theoretical foundations currently adopted in humanities and social sciences, have in fact produced two different sciences and, in a sense, have contrasted two scientific discourses. Experts, therefore, believe that it is necessary to have a proper look at Islamic anthropology to localize humanities.
It pointed out that one of the approaches in localization theory of humanities curriculum is tree theory, the main premise of which is that the process of local and indigenous knowledge development must be rooted in local values and traditions in order to be able to absorption of useful and appropriate resources from global knowledge system will enable its indigenous knowledge to grow globally. Some countries may be worried that they will lose their indigenous values as a result of globalization. Therefore, they prefer to develop aspects of their local knowledge and resist globalization, thus using crystal theory. The birdcage theory holds that the process of local knowledge Looking at the theories related to localization orientations, we come to conclusion that each of the approaches and theories put forward for localization of curriculum, based on importance of indigenous knowledge, universal knowledge, believes in national identity and global identity; it has specific implications and outcomes in society. Each of these theories is a range or type of curriculum theories that can help policymakers and curriculum planners in educational institutions to better understand the positive and negative consequences of their planning. Therefore, it is preferable for each of these approaches in process of localizing the curriculum based on the importance of indigenous knowledge and national identity face to the world knowledge and identity. For example, if the curriculum localization approaches in our society's educational system focus on theories of Fungi or Amoeba or DNA, it is natural to focus on global knowledge and its use in curriculum design. This orientation leads to a disregard for development of national knowledge, national identity, and cultural and social capital. If the education of our society is based on birdcage approach, it is only natural that the sheer use of national knowledge will be focus of attention and that educational centers will need to focus solely on cultural 11 and social backgrounds for development of national knowledge. They need the knowledge of the world and cannot take advantage of opportunities of globalization and internationalization and even get hurt. The Crystal approach, as it focuses only on one particular aspect of its national culture and civilization and knowledge, cannot encompass all aspects as it deserves rich Iranian culture and civilization. Therefore, we, who have rich civilizational backgrounds, must have some kind of curriculum and education that will benefit from the sharing of global knowledge while also enhancing indigenous knowledge.

EDUCAÇÃO & FORMAÇÃO
In fact, a two-way growth that preserves both our rich cultural heritage and the pinnacle of global knowledge. This can be achieved by using Tree theory to expand local knowledge in the context of globalization. In sum, since the academic curriculum is of particular sensitivity, finesse, and complexity, by adding the localization approach of the curriculum, this complexity and sensitivity are doubled. Because the university must pay more attention to the curriculum localization approach in one hand, and on the other hands, it is imperative that the university be able to compete with the world's universities, so it must be up-to-date. In fact, in order to achieve comprehensive growth and development, while using the patterns and methods of others and adapting them to the indigenous conditions of society, in addition to updating their programs and reinforcing indigenous approaches, be able to link foreign knowledge with native knowledge. In this case, the task becomes more complex and sensitive. This study has explored and analyzed the nature of localization with the view of Islamic Iran education in humanities curriculum of academic system, has described strengths and weaknesses of current situation and has identified barriers. It is important to recognize that not paying attention to this problem can lead to problems with the localization of the academic curriculum and take the necessary effectiveness out of it and cause irreparable damage in the long run. Therefore, it is important that humanities specialists and planners in the academic system of our country pay close attention to this important point.