Introduction: Tourism literature is devoid of a concept by the name of the Smart Tourism Organization (STO). Given the lack of research into this concept, some questions arise around it. For instance, given the advances in tourism in the new millennium, what has changed in the structure of tourism service organizations? Considering the competitive nature of the tourism industry and the technologies advancement, can the traditional structure of tourism organizations satisfy tourists, managers, stakeholders, and employees? The present study was conducted with a comprehensive approach to organizations in the postmodern era (Hatch, 2018) and seeks a new type of organization for the subject of STO. This new type of organization recognizes the different dimensions of intelligence in the external environment of organizations and seeks to train them. The primary purpose of this study is to select the dimensions of intelligence in tourism organizations and the effect of these dimensions on the development of a smart tourism organization according to the situation of this industry....

The question before this article is simple: What is the relationship between the thought of Gilles Deleuze-Felix Guattari and postMODERNISM? What benefits or can postMODERNISM benefit from these two? If we accept Frederick Jameson’ s definition of postMODERNISM as the cultural logic of late capitalism, then is Deleuze-in Slavoj Zizek’ s terms-one of the ideologies of digital capitalism? And in what sense is it an ideology? Our attempt in this article is to show how Deleuze (aesthetic politics, schizophrenic politics, or Deleuze and Guattari ethics) adapts to today’ s postmodernist world and loses its revolutionary character. In this article, we have assumed the reader’ s previous acquaintance with Deleuze and Guattari, and our attention is more focused on the critiques of Deleuze and Guattari and review of them, because there is not much time here to pay detailed attention to their views.

Innovations in the realm of thought is such a common practice, explaining the developmentof thoughtsthrough ages. Naturally, each innovativethought is boundto face oppositionby those who are attached to traditions, but it is always the innovativethoughts that win in the long run. Before this happens, however,there is a serious conflict of ideas between modernists and traditionalists.This is particularly true about poetry. In this article the writer briefly explains one such conflictwhich happened in the Arabic poetry arena.

1. Introduction: MODERNISM is among the most important cultural, political, economic and social issues of our time, the most important constituent of which is change. Thus, it is quite natural that this concept confronts that of tradition, whose essence is intertwined with stagnation. Tradition has been used in three senses: 1) what is called Islamic and Shite Tradition? (Sunnah), 2) the entirety of a society’s traditions and customs, and 3) an inclusive general tradition. MODERNISM, a derivative of modo, means “of today” and is used to distinguish something from previous periods. …

Iranian society entered a new phase in its history during the constitutional era. During this period, the Iranian society passed through the traditional era and gradually entered the era of modernity. Influenced by the idea of modernity, Iranian intellectuals in this era tried to pave the way for modernizing the Iranian society. Among these intellectuals, Lahouti was also strongly influenced by the phenomenon of MODERNISM. For this purpose, the present article attempst to answer these important questions: Can the elements of modernity be found in Lahouti's viewpoint? And if found, what elements of modernist thought have entered the mind of Lahouti? Among the poets of the constitutional era, the manifestations of Lahouti's theological contact with the "West" are clear and obvious. Therfore, it is likely that there are significant elements of the phenomenon of MODERNISM in his thought. The method of this research is descriptive-analytical. The research data were collected from Lahouti's poems. The author has tried to criticize and analyze the foundations of MODERNISM in Lahouti's thought.

This study deals with students’ lived experiences of the emergence of MODERNISM in their religiosity by conducting an inquiry into their religious life and observing the dynamic quality of their religiosity. The method of this research is analysis of narrations. Of University of Tehran students, 26 students were chosen for a validity and semi-structured interview in accordance with the theoretical saturation technique. The interviews were condensed into individual narratives as well as a general narrative and were thematically analyzed. The findings of the research indicated the emergence of a change in the students’ religious life. The students’ narrations of their religious life indicated that they have been influenced by personal and environmental changes and, in consequence, they reconsidered their religiosity. To illustrate this change, the interviews were divided into three periods— “ sustainable religious life” , “ crisis in religious life” , and “ religious MODERNISM” . Three fundamental themes were derived, which includes “ religiosity as a priori” , “ crisis of religious identity” , and “ religiosity as a posteriori” . In the end, it can be said that the students’ overall narration of their religious MODERNISM indicated a posteriori understanding of religiosity. Religious modernity is neither a fully conscious action here nor a fully structured phenomenon.

The author of the novel titled "Azadeh khanom va nevisandeash" uses the method of post-modernity literary style to write an up throwing and effective work about the Iranian novel. Some of these methods are as follows:1- Incoherence: by jumping from one issue to another, the postmodern author destroys the reasonable coherence of various parts of the novel. Barahani in novel of Azadeh khanom va nevisandeash, changes the direction of the novel narrative from one subject to another.2- Indeterminacy: indeterminacy is seen throughout the postmodern novels especially towards the end of the novel. Usually the author suggests different ways to end the novel and asks the reader to select one of them. Barahani also uses this method to create an open ended novel.3- Timeless: in the postmodern novel, there is not a linear time and the character during the novel, travels from one time to another. The same pattern happens in "Azadeh khanom va nevisandeash" as the continuity of linear time is missing.4- meta-fiction: meta-fiction is a technique that clears the methods of novel writing in order to shows its artificial content to the reader. The author in some parts of the novel of Azadeh khanom va nevisandeash, also employs such artificiality.5- The death of the author: in the postmodern novel, the author is absence, something that provides the possibility for the reader to develop a perception of himself. This is turn creates the text in which the reader is the subject of constructing meaning. Barahani presents directly the theory of the death of the author and live of text in part of the novel of Azadeh khanom va nevisandeash.6- Polyphonic: against the realistic novels in which the omniscient forms the fate of the characters, whereas in post- modern novels, the voice of the author is not the only voice that is heard from the text. Accordingly the polyphonic is emphasized in postmodern novels. Barahani also in his the novel of Azadeh khanom va nevisandeash uses this post- MODERNISM method. In some sections of this novel, the character is placed in front of his author.7- Intertextuality: by intertextuality we refer to a text in which the author imports the characters of the other novels in his work and restructures them and forces the reader to a situation of doubt about the characters. In the novel of Azadeh khanom va nevisandeash, Azadeh as the main character is not in the center of the subject and is shown as a scrappy manner.8- Parody: parody is fool imitation from the style and method of the other texts. In the state of parody, the author uses the irony to quizzes every concept in another work. Barahani also uses this model in the novel of Azadeh khanom va nevisandeash to quizzes the elements of the classic novels like plot, design and characterization.The aim of producing such novel was not to compose a novel based on the known common literary norms. The rationale behind rather was to write the story of writing as written before the reader. This novel is a work of deconstructionism and multi-segmentation, in which different sections lack linear sequence and authors of this paper attempt to investigate the post MODERNISM factors in this novel.

Being introduced to modern terms and thoughts, terms such as globalization and postMODERNISM have been the root of many changes in the process of the evolution of political, social, economic, and cultural thoughts of the modern age. According to many intellectuals in politics and sociology, globalization is a process which has been started since the beginning of human history while postMODERNISM is the product brought up by twentieth century. Based on many theorists of politics, this theory with a critical view has been proposed to challenge many of the previous thoughts. Thus, this article attempts to review and analyze globalization from the perspective of postMODERNISM and based on cultural viewpoints of Jean-Franç ois Lyotard as one of the most prominent postmodernist thinkers.

Central Asian cultural elites in the late nineteenth century, influenced by the modernization trends of Russia, the West, and the Islamic world, recognized their cultural backwardness and launched the reformist “ Maarifparvari” movement led by Ahmad Makhdoom Danesh, calling for reform of the traditional education system, language, and literature. Eventually, with the formation of the Jadidism Movement in Tatarstan, the modernists of the region were attracted to the movement. The Jadidism movement called for reform of the education system and the use of “ audio principles” instead of “ professional principles” that prevailed in traditional schools and colleges. The movement, on the other hand, called for the introduction of secular science and modern science into Central Asian schools. Findings from preliminary research show that the trend of modernization in Central Asia was formed in response to the Russianization process and the non-responsiveness of the traditional education system to the needs of the time. In this study, the authors seek to answer the question of what the goals, activities, and achievements of modernity have been in Central Asia.