Edward Said in "Orientalism" explains the discursive features of Edward Said in "Orientalism" explains the discursive features of that part of science, which in the nineteenth century arose by scholars, travel writers, poets and novelists, a knowledge that practically does not regard the East as a community or a culture that It acts as a basis for itself, but as a reservoir for Western knowledge. This article, based on post-colonial views (with emphasis on Edward Saeed's views), uses the discourse analysis method to study travelogues describing the cultural geography of Kermanshah. The purpose of this research is to identify the Kermanshah, which has been introduced in the works of Orientalists. The findings indicate that the double layers of the Orientalist (in comparison with the central studies) dominate the writting, which is due to the specific cultural and geographic features of the region. key words: Post colonialism, Orientalism, Discourse, kermanshah.

Surveying chapter 5 from the second Treatise of Government, the present article aims at indicating the fact why and how this chapter from Two Treatises of Government forms the main axis of economic liberalism in a capitalistic system. In other words, referring in this chapter to the ownership of work and presenting an ethical justification of the possession of lands in African colonies, John Locke puts an end to the disputes of colonialism and proposes a mechanism to the British politicians of the 19th century. This mechanism saved England from social, political, and economic collapse.In other words, establishing a rational and rather ethical mechanism, Locke attempts to prove firstly how and why the large domain of colonies in North America is permissible or legitimate, and secondly with respect to the influence of European rivals, it is considered something practical and rational. Analyzing these arguments and the economic crises of England, the present article seeks to reveal and interpret the internal logic of Locke,s economic theory based on the approach taken by those who have broken the mould of the ethical theory of Locke in the last decades of the 20th century.

One of the areas of new studies in the Third-World Countries and a critical approach to a set of theoretical approaches that emphasize the consequences of colonialism on colonial discourse analysis is Post-colonialism studies. Edward Said the real founder of theory post-colonialism, The basis of his theory in his Orientalist essay is based on this. Western thinkers have mainly posited the wrong image of the Orient as "another. " Edward Said believes that the consequences of colonialism in terms of chaos, coup, corruption, and civil wars and bloodshed continued to these days. Mehdi Akhavan Sales is one of the poets who narrate the presence of British and American colonialism in his poetry, in the literature of Iran. This descriptive analytic article is about expressing the post-colonial effects of his poetry. Studies show that Akhavan has spoken in a symbolic and illustrative language with poetic images of colonialism, and in his poems described a despondent atmosphere after colonial domination.

The growing theoretical discussions around the notion of World Literature in the past two decades ensue from the limitations of Comparative Literature and efforts to redefine the principles of literary criticism. It is part of an effort to include non-Western literatures and to write a history of world literature. The translation of Pascale Casanova’s La Republique mondiale des lettres has introduced part of these discussions into Persian. In this paper, I sketch a theoretical frame for World Literature, discuss the three axes of Casanova’s model (the republic, the centrality of Paris, and the nation-state ideology), and explain why the history of Persian literature does not fit into such definitions and why accepting this model would lead to epistemological changes that write off a great deal of Persian literature from world literary history. Then, in this connection, I discuss power relations, translation, and the implicit colonialism involved in it.

The Issue: Either Saqqa-khaneh school is a movement which was affected by the post-colonial view? Or does it intensify orientalism hegemony? Or should be found third approach?Intention and research Method: The purpose of this article is to dispute the two approaches of postcolonial and orientalism in the case of studying Saqqa-khaneh school. Descriptive-Analytic method was applied. The current study proposes is not to confine Saqqa-khaneh on the post-colonial and orientalism views; by considering Iran’s special situation. This article first describes Saqqa-khaneh and related, art movements in Iran, Europe, and the United-States at that time.Conclusion: Said’s orientalism, as the systematic emerging of post-colonial approach and also the translation of Fanon’s book “The Wretched of the Earth” to Persian both actually were after the Saqqa-khaneh movement formation. In fact, post-colonial theories of Fanon and Said played an important role in the study of contemporary Iranian art; although these theories not only belongs to later Saqqa-khaneh but also these just can be practiced in the other societies which had not similar situation comparable to Iran of the 1960s. It seems the thought of considering Saqqa-khaneh as a post-colonial art movement, itself has been influenced by orientalism view. Historical studies indicate that Saqqa-khaneh as a post-modern movement was formed at the same time which western’s art movements were born. Yet it claimed to be an Iranian movement. In addition, Iranians, particularly in that period didn’t consider themselves as a colonial society so they required to protest against their situation.Furthermore, Saqqa-khaneh never aimed to illustrate an exotic object as orientalism concept. Moreover, its environment which affects its name oriented was tied firmly with the Iranian common culture. So ascribing and limiting Saqqa-khaneh to post-colonial discourse probably cause of Orientalism hegemony. As a conclusion, it seems that the analyzing of Saqqa-khaneh commonly was affected by later perspectives, which can be described as throwing critic of the current situation in the past. This movement before to be mature, marginalized. After the 1990s, When Iranian-Islamic viewpoint was common it revived. The authors’ suggestion for the contemporary artist is to consider Saqqa-khaneh’s spiritual background and avoiding to repeat it just in appearance.

At the beginning of the 18th century, with the act of the parliaments of England and Scotland, the four countries of England, Scotland, Wales and Ireland were formed the Great Britain, and the British identity was added to the people of these countries. Along with this union and with the advancement of sciences, the British took the first steps to become a colonial power. But in the first place, it was necessary to form the idea of empire in the minds of the British; Therefore, English authors and travel writers started to compose works whose themes were the discovery of distant lands, colonization and confrontation with the natives. One of these people was Daniel Defoe, who in his novel Robinson Crusoe (1719), which is one of the texts subject to reading in the course Novel 1, B.A. in English Language and Literature in Iran, depicted the adventures of Robinson Crusoe. In the novel, he managed not only to establish a colony for himself and achieved great wealth, but also became a slave owner in Latin America in the cotton fields. Therefore, this research aims to analyze the above novel in light of postcolonial criticism to reveal the colonial discourse in the work, that is, the conquest of the natives and their reduction to others and colonial subjects

The religion of Islam and its rational teachings as a dominant social and ideological discourse have empowered the Afghan people during the three wars and military aggression of British colonialism. With this attitude, the author tries to show the signs and symbols of the discourse of Islamic rationality in the struggle against British colonialism by using historical sources and library research methods. And also to analyze and read according to the method of Laclau and Moff discourse influenced by Michel Foucault. About 99% of the population of Afghanistan is followers of Islam and its rational teachings are embedded in all aspects of the life of the Afghan people; Thus, Islam forms the central sign of the discourse of Islamic rationality in the struggle against British colonialism, and other signs and symbols in its articulation have deep roots in the religious and ideological thoughts of the people. Dall-Auli al-Amr. It represents the role of religious scholars in appointing Amanullah Khan in the struggle against British colonialism and the country's independence. Dall fatwa It has created and strengthened a deep bond between people and religious scholars against colonialism In the same way, Dall Nafyee Sabill with different elements, Afghan warriors have not appeared against the colonial armies. Elements of Dall Nafyee Sabell, such as the cultural, political, and diplomatic elements, have dealt a fatal blow to the British colonial body, eventually marginalizing colonialism by forcing it out of Afghanistan and becoming a dominant Islamic discourse. Now the main question is what is the role of Islamic rationality in the struggle against British colonialism? The purpose of writing is to represent the signs and symbols of Islamic rationality and its impact on the ability of the Afghan people against British colonialism. The findings show that the people of Afghanistan have relied on Islam and its signs and symbols as much as they have been able to achieve victory and victory in the fight against British colonialism.