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The following text, which has been emerged from the research on the period of power transition from Qajar to Pahlavi, unlike the approaches that are based on traditional history, according to the Foucauldian discourse analysis and the post-colonial literature, offers differentiatedscrutiny on how the first modern statehas been formed in Iran. The results show that the formation of the first modern state in Iran is the objective and strategic embodiment of the imperative modernity. Reconsidering the formation of imperative modernity, the influential discourse acts, the paper also which have formed the supporting elements of the foresaid formation were identified. Embarks upon the critical discourse analysis of the journals published in the period of power transition from Qajar to Pahlavi, including: Kaveh,Iranshahr, Name-e Farangestan, Ayandeh and Mard-e-Azad. Resulting categories of this discourse analysis include the following main concepts: "self and other image"; "Asking about collapse and underdevelopment", "adopting western civilization", "separation of religion from politics and public sphere", "elitism", "necessity of the imperative and authoritative state", and finally "nationalism". The intellectuals of the power transition period, as the reference group of the imperative modernity discourse, as well as the most influential strategic group, have played a major role in institutional and discourse formation of the first modern state in Iran. Here, wewell focus to analyze their discourse effects.

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Abstract Mahmoud Dolat Abadi's novel " The Soluch Missing place " is one of the prominent works of Persian contemporary literature that the consequences of colonial rule at the time of narrating, clearly reflected in the mechanisms of fiction. Social and economic colonialism and hegemony_ the main burden of self-interest and profiteer consequences are burdened by the underclass who are subordinate to the margin _ influenced by the social outside context text, shaped the novel's narrative base. Postcolonial critique is an interdisciplinary research field that overall perspective view of that dedicated to critical theorists related to colonial influence and anti-colonial approach. Underclass studies from branch of theoretical approaches to postcolonial focused on society rethink and texts in order to give subjectivity to the various species of underclass. This paper attempt to analyses Dolat Abadi's approach to create post colonial system, the literature discussion, fields of domination, underclass effects, Characterization style in a critical narrative way of the hegemonic social atmosphere of the story, and the reaction of the characters and the major consequences of hidden colonialism in anthropological dimensions of the novel "The Soluch Missing place ". Analyzing the story from this point of view, reveal Dolat Abadi's deconstructive method and anti-colonial attitudes who is one of the most prominent novelists ,before and after the revolution, by creation a place for presence and speak underclass people with messages and implications of the creation of the post-colonial narrative in the story.

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Shifting from collectivism to individualism has changed pleasure types along time and created a generation gap in Iran. So, how can the post-colonial design mix positive aspects of old collective and new individualist pleasure as a cultural builder and catalyst for change? The purpose of this research is finding culture-oriented pleasure which can decrease generation gap and make a more peaceful pleasurable experience for both collectivists and individualists. We suggested a counterpoint instead of the hegemony of collectivism or individualism. For decreasing the generation gap we proposed: Applying behavioral design for promoting and reviving socio-pleasure among young and old people; balancing between psychological pleasure (with respect to the other's choice, creativity and diversity (Individualism)) and normative pleasures (with respect to unanimous ethnic and cultural norms (collectivism)). As a suggestion “Safa” can introduce a culture-oriented pleasure which may satisfy both sides. It means hedonism, pleasure, calm, change hatred to love, honesty, treatment, purity, enlightening, sublime, and also sympathy, friendship, sincerity and unification of spirits. Safa refundable in different forms of Iranian arts, artifacts, texts, proverbs and behaviors and can be defined as a positive cultural design approach.

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The present paper examines Elif Shafak’s 2011 novel Honour based on Bhabhaian concepts of hybridity and unhomeliness. Bhabha broached the idea of hybridity in order to address the social dimensions of postcolonial analyses.⁴ Hybridity occurs when the relationship between the colonizer and the colonized blurs various boundaries. Bhabha explores the possibility of a hybrid space to elucidate the recollections of migrants and their unhomeliness. He defines hybrid identity as one constructed through relocation and separation in the contact zone. In fact, it is in a third space of enunciation in which every thought by both the colonizer and the colonized finds a means of expression or exchange. Using concepts of hybridity and unhomeliness to delve into Shafak's Honour, this research concludes that within the social and cultural structures and discourse of their ‘new’ country, diasporic characters feel unhomed and struggle to fill gaps and redefine their identities. The paper argues that characters in the novel seek refuge in diasporic communities to counter stereotypes. Their attempts, however, result in new experiences and feelings of isolation, nostalgia, insecurity, split self, and a sense of being out of place.

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In Postcolonialism the issue of the influential power of dominant hegemony over the resultants of cultural confrontation between colonized and colonizer is preponderantly under scrutiny. Frantz Fanon is an influential figure in building upon this conceptual framework; whose oeuvre is bestrewed with postulations regarding the consequences of colonization and racism on the identity, experience, and the psyche of colored people. By utilizing Fanon’s thought, this paper intends to analyze different aspects of the black experience, such as alienation, inferiority, and assimilation in Edward P. Jones’s Pulitzer-winning novel, The Known World (2003). Throughout the novel, the conduct of free or bonded black characters within the institution of slavery reflects that of the white culture, and Fanon’s ideas are called upon to investigate the origin and possible consequence and implications of such behaviors.

 

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Postcolonial literature is one of the new critical fields that was found in the 1950s and peaked in the late 1970s. One of the most important features of this type of literature is its focus on the colonized, which brings to mind the various manifestations of colonialism. The identity of hybrid and subaltern is one of the main concepts of post-colonial research. In his novel, Radwa Ashour's attention to the challenge between “me” and “other”, the phenomenon of hybridity and identity crisis as well as the conflict of nationals with two-way colonialism, shows the resistance of this pioneer writer against colonialism in the literary form. First of all, the main purpose of this research is to get acquainted with the author's ideology regarding post-colonial issues as well as his fictional works. The research method, criticism and analysis of Granada Trilogy written by Ashour which is based on views of two prominent theorists in the field of post-colonial literature, namely Homi Bhabha and Spivak. The article is based on the assumption that there is a two-way connection between the novel “Granada Trilogy” and post-colonial theories. Although the time gap between the events of this novel and the emergence of this theory is long, it seems that it exemplifies the principles of Homi Bhabha and Spivak. According to the research, cultural conflicts eventually lead to the emergence of a "hybrid" identity, which is in the heart of phenomena such as: "rejection", acceptance, dispersion and imitation. Therefore, in the novel, we see that following the mixing and bonding of Arabs and Gestalts and the emergence of hybrid generations, the pidgin language is spread. Citizens also do not have a fixed identity and undergo transformation according to the existing social conditions.