I chose 'the founding discourse' of prose poetry in the Arabian Gulf as corpus of this study in an attempt to research the problematics of a discourse belonging to 'modernist structure in societies of 'traditionalist' structure during the eighties. I adopted the sociology of text as my analytical apparatus, drawing upon terms presented by Peer Z about sociolinguistic status and sociolect. I added the term 'aesthetic ideology' and 'literary formula' from Terry Eagleton. I then proposed a number of analytical tools that are in tandem with the nature of discourse. I accordingly devised the approach Ideemed appropriate. The analyses showed that the representative of the founding discourse in the Arabian Gulf grew in a sociolinguistic status influenced by two ideologies: (9) the leftist ideology with four components: rejecting the other, living in the margin, transcending the other as an authority, subjectivity (self) and freedom; and () the ideology of modernism that affected the last two components of the first ideology. These two ideologies led to a duálism in consciousness with its two poles: subjectivity (self) and the other. The first of these two was represented by intellectual consciousness and the second by public consciousness. This resulted in tension of all manner between the two. The discourse of prose poetry was a product of this sociolinguistic status; however, it nonetheless was not a direct affiliation to either ideologies. It grew out of an aesthetic ideology that laid the basis for a discourse that transcends the status quo through form and meaning at the same time. Its discoursal structures were founded in order to perform in such a manner. The analysis of literary works showed the texts of each work were organized in accordance with the same pattern, and each structure of its discoursal structures presented a number of strategies that made it congruent with the pattern itself. Each work showed a sociolect that approached the given? in such a way as to clash with the prevalent sociolect. For example, whereas the work of Eman Aseri transcends the alienation the self experiences due to traditional social systems, Sama Esa transcends the dominant consciousness through the notion of death and its symbolic significance. In a similar fashion, Zaby Khamis challenges the subjection practiced upon the self by traditionalist institutions, and Qasim Haddad's work establishes for an aesthetic discourse that defies the ideological function imposed upon it. As such, all the above mentioned works manifest the ideology of transcendence the literary formula adopts, and in the process they present an alternative to the system that simply follows what is established.