Westernization discourse is based on the certain feature that distinguishes it from various types of colonialism in the past. Some of these distinguishing features are complex aspects of culture, social and language. That is why mass media and modern communication technology are considered the primary mechanism of Westernization or western latent dominance. Westernization also employs techniques such as Islam phobia, clashes of civilization, Islamic radicalism as its goal attainment. One of the west behavioral patterns to foster Westernization is to despise Islamic teachings. To this end, western media tries to show Islam as a religion of violence, attitude of instrumental approach toward women, the primary enemy of the west and democracy. They do their outmost to misinterpret Islamic concepts such as “Jihad”, “Fatwa”, and portraying Islam as the harboring and sanctuary of terror land terrorists in the world. The goals of the west with their new policies are to break down Moslems’ Islamic identity and tradition, propagate and institutionalize conventionalism among Muslims, vanishing Islamic values and portray the west as world’s heaven.

Jalal Al-e Ahmad, acoording to testimony of his stories, articles and his political behavior, has always been involved with Iran and along with his permanent concerns about the culture, politics, economics and society of Iran, he have had "the pain of Iran" and concern of the present and future state of the Iranians. His importantance is more due to publishing political and social two books, "Westernizationization" and "in the service and treason of the intellectuals". He became known as a political thinker by his try to provide a solution to social and political organization. His solution for the treatment of illness of Westernization, is "return to self", which means reaffirming the values, culture, history and religion, opinion and their ideology of Islam. This article tries to consider Jalal Al-Ahmad’ s understanding of the meaning of "Westernization" and tradition as well as his reasons for Return. His undrstandig and reasons has played a key role in shaping the mental space (paradigm) of social thought in the '40s and the 50 for Iranians. The paradigm, after nearly half century since its apearance, still dominates the mind and social space of Iranian.

Al-Ahmad's radical critiques of the concept of Westernization due to the widespread popularity of various sections of Iranian society at the time of its introduction played an important role in the intellectual and political orientations of Iranian society. Research Findings1- Westernization is a reaction related to modernizationHis views entitled "Westernization" in its technological, economic and social dimensions should be considered as a reaction to the pattern of modernization that was being formed rapidly in the second Pahlavi era and regardless of its consequences. The strong dependence of this process on global capitalism and the prominent role of multinational companies in investing in Iran's domestic industries, along with the growing import of foreign products from oil revenues and the prevalence of consumerism in the urban lifestyle, was a phenomenon that many intellectuals of that period in various forms. It was criticized and Al-Ahmad was one of the pioneers in criticizing this modernization in this direction.2. Critical Westernization of Superficial ModernismThe dependent and accelerated modernization of the Pahlavi government was rooted in a superficial and ignorant modernism that dominated the thought and culture of the elites and constitutionalist and modernist intellectuals of Reza Shah's era and in the Ahmad's era by the formal education system, press and cultural magazines and even some new intellectuals and educated people. dominated. The modernism that prevailed during this period undoubtedly lacked philosophical depth or precise knowledge of the nature of modern culture and civilization, and for this reason it promoted imitation of the modern lifestyle as the main manifestation of modernity. He was involved in cultural and identity debates.3. Weakness of the positive aspects of the concept of WesternizationThe lack of philosophical aspect and the emphasis on economic and political aspects of Al-Ahmad's critiques of the accelerated modernization and superficial modernism of the Pahlavi era in the context of the critique of the phenomenon of "Westernization" indicate if his superficial acquaintance with modern European civilization. Except for the strengthening of anti-Western political currents in the form of political and cultural anti-Westernism.

Backwardness of Iran has been an intriguing question which preoccupied many contemporary Iranian intellectuals. This preoccupation drew different responses. [n the current work, Jalal Al Ahmad s answer to this is examined. To the author of this writing, Al Ahmad, due to the socio-cultural context of his lifetime should be considered as an advocate of a moderate alternative in modernization (development) and dependency (backwardness). Even though he perceives that Westernization is the chief culprit in the backwardness of the country, the internal conditions are more to blame than the external ones. According to AI AIm1ad, backwardness is the outcome of Westernization, inefficiency of Iranian intellectuals, and indifference of the clergy. Eventually he reiterates that the best way to address this predicament is rediscovering our self (national identity), reforming intellectualism, and bringing the clergy to the forefront and redefining the relations between intellectuals and the clergy.      

Westernization is one of the topics that has been considered by thinkers today because of the crisis in the field of identity. Therefore, the present study aims to investigate the components of Westernization and return to self-identity in the thought of Jalal Al-Ahmad. This research has been done by library and descriptive method in which while using the writings of Jalal Al-Ahmad, it was tried to use the relevant articles. The question that occupied the researcher's mind in this study was what Jalal al-Ahmad had in mind about Westernization and what action he took to get rid of it. The results showed that by turning to storytelling, essay writing, travel writing and various social issues in the form of translation and writing, he called for a return to his own identity and criticized the problem of Westernization with the aim of freeing himself from Western colonial hegemony. The research of his thoughts and views on Westernization is examined and explained by emphasizing the postcolonial theory through the reliance on library resources.

Problem statement: Confrontation with the West has facilitated the influence of colonialism on Islamic societies and changing the contextual discourse of the structure of the traditional and social systems has brought about critical and profound changes in all areas, including Islamic culture and art. With the Westernization of art education and progress and technology in various industries meanwhile the art of traditional book embellishment flourished. With the Westernization of all manifestations of art and related technologies, the traditional art of book embellishment has become less obsolete and led to the “ marginalization” of this art. The formation of post-colonial studies, with the “ resistance” stance towards power in colonial forms, as well as the rejection of Western academia by some leading Western artists, has challenged the legitimacy of Western principles and aesthetics as a gold standard. Thus, Islamic artists turned again to calligraphy as a symbol of resistance and an element that was born out of Islamic civilization to find identity, and get rid of the consequences of colonialism, and reproduce indigenous culture. Research objective: Recognizing the factors that protect islamic calligraphy from colonialism. Research method: This article considers two main factors as effective in examining the cause of Islamic calligraphy resistance against the Westernization process. First, the social situations and the search for a new identity, which is the byproduct of post-colonial influences, have led the traditional Art return to the origins and the theory of resistance. Such return has protected the traditional calligraphy from colonialism and cultural imperialism. Second, the quality and the possibilities of creative calligraphy, often coupled with the divine words possess abstract nature in essence and objectivity; it is fused with the treasures of wisdom as well as literature and humanities, and it is adaptable to other Islamic arts and ways of teaching and learning which is ultimately deeply rooted in the tradition and mysticism of Islam. Therefore, it can be concluded that Islamic calligraphy in the contemporary era will be able to maintain its originality and identity if it keeps its creative aspects and maintains its connection with the wisdom of its teachings and traditions.

This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will explain the two distinct political and philosophical approaches that characterize Iranian intellectuals' responses to the dominance of Western culture and civilization in Iranian society, and evaluate and compare their strategies for addressing this situation. An analytical-comparative method has been employed in this research. By applying this approach, the study seeks to analyze the concept of Westernization in the intellectual literature of these two intellectuals and examine the relationship between their intellectual origins and intellectual frameworks, highlighting their fundamental distinctions. The main finding of this research indicates that the primary difference in the concept of Westernization between Al-Ahmad and Shaygan is rooted in their divergent philosophical and political approaches when examining the relationship between modern Western civilization and non-European civilizations. The general result reveals that Al-Ahmad's political and economic approach has led to a post-colonial interpretation of Westernization, while Shaygan's philosophical view, grounded in an ontological critique of modernity, has guided his perspectives toward post-modern attitudes.

Iranian identity has remained to be one of the key concepts among Iranian thinkers of recent century. Reza Davari Ardakani is among some of the Iranian thinkers who through a philosophical and Heidegerian approach tried to compare and contrast Iranian identity and its relations with other identities. The current writing tries to discuss Davari s view of identity, Iranian identity and its parts in his works.      

“ West and Westoxification “ are words that intellectuals and freethinkers have used in their works following the colonization and exploitation of our country the airm of which was to clarify peopls mindset about this ominous phenomenon of the 20 century. The western cultural imperialism becomes more threatening when the native poets and writers become their talking voice and out of the mouth of the friends the speech and demands of the enemy be heard. By investigating the works of the contemporary poets and writers we find that some poets have deliberately changed their stylistic and ethical methods in favor of the Westerns and some others have pursued western patterns unintentionally being influenced by the dominant social priorities. Among them Forough FARROkhzad and Simin Behbahani are among those in whose works a combination of these two methods can be found. In this descriptive – analytic paper we are to evaluate some of the western teachings pervading the poems of these two poets.