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The current study investigates the land reform in the collective memory of people who experienced the event. Social cadres of collective memory and presentist approaches were used as theoretical approaches of the study. 20 samples were chosen based on theoretical sampling. Technique of data gathering was deep interview. All the samples were from Talesh township in Gilan province (Iran). The results showed that «class status» was the important social cadre of the samples’ collective memory. The collective memory of the samples with previous landlord and serf class status was different in terms of execution and infringement during the program accomplishment. The past serves recall it as fair and emancipated event. On the contrary, the past landlords remember it as a programme that did not consider minority of the local people’s ownership condition. After class statuas, religion and education were the important social cadres, respectively. The samples who had high religiosity at the time of land reform remembered that it was pretty against religious law. The educated samples had the most comprehensive and holistic view of the event.

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The current study investigates the land reform in the collective memory of people who experienced the event. Social cadres of collective memory and presentist approaches were used as theoretical approaches of the study. 20 samples were chosen based on theoretical sampling. Technique of data gathering was deep interview. All the samples were from Talesh township in Gilan province (Iran). The results showed that «class status» was the important social cadre of the samples’ collective memory. The collective memory of the samples with previous landlord and serf class status was different in terms of execution and infringement during the program accomplishment. The past serves recall it as fair and emancipated event. On the contrary, the past landlords remember it as a programme that did not consider minority of the local people’s ownership condition. After class statuas, religion and education were the important social cadres, respectively. The samples who had high religiosity at the time of land reform remembered that it was pretty against religious law. The educated samples had the most comprehensive and holistic view of the event.    

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The purpose of this article is to critically examine two plays, namely Cambises (1569) by Thomas Preston and The Sophy (1641) by John Denham, through the lens of Edward Said’s theoretical framework. These works, although relatively unfamiliar in our country, offer valuable insights into the prevailing political and cultural discourse of Renaissance England, during which the nation's expansionist policies were beginning to form. In line with the prevailing tendencies among writers of their era, Preston and Denham, whether deliberately or indeliberately, practiced Stereotyping and Othering, because their knowledge of the East was neither objective nor direct; it was merely a reproduction of the stereotypical images in previous texts. Through misrepresenting the East and its people, their works became a part of the broader political and cultural discourse of their country, reflecting a thirst for superiority. It is crucial to recognize that such cultural misrepresentations played a significant role in shaping public sentiments, laying the groundwork for expansionism and colonialism. Through a contrapuntal reading of these dramatic works, we can uncover the intricate relationship between cultural artifacts and the underlying power dynamics at play, which provides us with a nuanced understanding of their impact.