Abstract
The purpose of this article is to examine the perception of cultural norms by children from the programs of the Pouya network from the perspective of Tehrani mothers. The research method is qualitative, applied, and uses in-depth interviews with 18 Tehrani mothers with young children. Thematic analysis was used to analyze the data. The research findings indicate that watching the programs of the Pouya network has created a visible and observable change in the cultural norms of children, which include five overarching themes:behavioral, belief, identity, communication, and psychological. Public health, wearing masks and observing health protocols to deal with the coronavirus, thrift, law-abiding, familiarity with the Quran and prayer and reading it, familiarity with religious places and religious occasions, recognition of the Prophet, the Ahl al-Bayt, and martyrs, hijab, and familiarity with religious concepts were all clearly evident in the children's behavior. Based on the theory of reception, it should also be noted that mothers admitted that children did not simply decode all the messages presented by Pouya network programs as intended by the producers of network programs (hegemonic or dominant position) and sometimes they read them in a consensual manner, involving personality and cultural characteristics in the reception and decoding, which in some cases were desirable for them and in others undesirable, which can also be referred to as a malfunction of the media. In some cases, children also decoded the media and Pouya network programs in a contradictory and completely opposite way.
Keywords: Norm, culture, cultural norm, perception, child, Pouya network.

Introduction
Today, our children are in the infinite sphere of information and communication and exposed to infinite media messages, so being vigilant about these invited and uninvited guests is an undeniable duty. Culturing through the media means transmitting cultural contents including beliefs, images, perceptions, thoughts, concepts, and values that affect the behavior, clothing, traditions, and lifestyle of individuals in society. Children can be the audience of many media. One of the most important media introduced specifically for children is the Poya Network, which began broadcasting its programs on October 1, 2015, and continues to this day. Therefore, in this regard, the researcher aims to examine the cultural norms received by children from the Pouya network and to identify the programs from the Pouya network that children are most influenced by and acculturated by from the perspective of mothers, and what norms children express under the influence of these messages. In other words, the present study examines the perception of cultural norms by children from the Pouya network programs from the perspective of mothers.

Materials & Methods
The present study is qualitative and applied in nature. In-depth interviews with mothers of young children were used to collect data. The children in the study had to watch at least 3 hours a day of various Persian animations broadcast by the Conductor of the Pouya Network for a period of 6 months during the year 1401-1402, in which case the mothers of these children were interviewed. Since it was not possible to interview all mothers in this age group, a purposive sample was conducted with 18 mothers living in Tehran. The selection of the samples was based on criteria such as having a child aged 2 to 7 years, having a university education (at least a bachelor's degree), being sensitive to what children receive from television, being concerned about raising children, being able to convey their experiences in the field of cultural norms, and the reactions of children addressed by the Pouya Network. In the interviews, the interviewee freely expressed their experiences, and because the conversation was private and face-to-face, and the questions were flexible and in practice, the answers were not limited; the mothers expressed their opinions easily and without concern. Considering the above-mentioned points, each interview lasted an average of 35 to 60 minutes, in such a way that the interviews were recorded and then transcribed and notes were taken. Thematic analysis method was used to analyze and clarify the data, in which the network of themes was organized and identified based on a specific process, basic themes (codes and key points of the text), organizing themes (themes obtained from combining and summarizing basic themes), and overarching themes (higher themes that include the principles governing the text as a whole). To examine the validity and reliability of the data obtained from the interviews, the findings were validated using the peer review method. For this purpose, the tables of categories and themes obtained were provided to some professors so that they could express their views on them, and then the items were confirmed by the mothers participating in the interview (using the identity method).

Discussion & Result
The findings of the study indicate that watching Pouya Network programs has created a visible and observable change in children's cultural norms, which include five overarching themes of behavior, belief, identity, communication, and psychology. Public health, wearing masks and observing health protocols to deal with the coronavirus, thrift, law-abiding, familiarity with the Quran and prayer and reciting it, familiarity with religious places and religious occasions, knowing the Prophet, his family, and martyrs, hijab, and familiarity with religious concepts were all clearly evident in children's behavior. Pouya Network programs also helped strengthen children's self-awareness and national identity, and strengthened family relationships and expanded healthy relationships at home. Appropriate behavior with others, peers, and even plants and animals was also among the teachings that children had seen and demonstrated in their behavior. Based on the theory of reception, it should also be noted that mothers admitted that children did not simply decode all the messages presented by Pouya network programs as intended by the producers of network programs (hegemonic or dominant position), and sometimes in a consensual manner, involving personality and cultural characteristics in the reception and decoding, which in some cases were desirable for them and in others undesirable, which can also be referred to as a malfunction of the media. And in some cases, children also decoded in a contradictory and completely opposite way to the media and Poya network programs.

Conclusion
Given that the theory of reception emphasizes that it is possible to infer more than one interpretation or reading from media texts, that is, there is not necessarily a correspondence or similarity between the message encoded by the sender and what is decoded by the audience and it can have different meanings, therefore, it is the recipients of the message who interpret and interpret the message according to the message text and their cultural contexts. In Hall's model, the communicator encodes the message based on his ideological goals and interests, but the recipient, who plays the role of the decoder in the communication process, is not forced to accept the received message, and resists the ideological meanings of the message and analyzes and evaluates it within the framework of his own views and experiences. Based on this theory and Stuart Hall's coding and decoding model, three dominant, consensual, and contradictory positions and approaches can be proposed. Based on the aforementioned theory, mothers acknowledged that children simply did not decode all the messages presented by Pouya network programs as intended by the producers of network programs, and as they showed in their cultural norms, sometimes they did so in the same way as the producers intended, either in the same hegemonic or dominant position, and sometimes in a consensual manner, in a way that involved personality and cultural characteristics in the reception and decoding, which in some cases was desirable for mothers and in others was undesirable, and it can also be referred to as cultural abnormality and media malfunction. And in some cases, children decoded in a way that was contradictory and completely opposite to the purpose of the media and Pouya network programs. In this regard, it should be noted that some mothers stated that children did not understand some of the religious concepts and religious programs presented, and some mothers also complained about the undesirable result of showing these programs to the extent that they believed that children sometimes complained about the program and even caused fear in children and misunderstand.