Relevant bibliographies by topics / Edward Said

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Edward Said'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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Journal articles on the topic "Edward Said"

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Hall, Catherine. "Edward Said." History Workshop Journal 57, no. 1 (2004): 235–43. http://dx.doi.org/10.1093/hwj/57.1.235.

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Rose, Jacqueline. "Edward Said." History Workshop Journal 57, no. 1 (2004): 244–46. http://dx.doi.org/10.1093/hwj/57.1.244.

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Hall, Stuart. "For Edward Said." Soundings 26, no. 26 (March 1, 2004): 151–60. http://dx.doi.org/10.3898/136266204820467436.

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Soueif, Ahdaf. "Becoming Edward Said." Journal of Palestine Studies 29, no. 3 (2000): 90–96. http://dx.doi.org/10.2307/2676458.

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De Bolla, Peter. "Remembering Edward Said." Comparative Critical Studies 1, no. 1-2 (June 2004): 237–39. http://dx.doi.org/10.3366/ccs.2004.1.1-2.237.

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Soueif, Ahdaf. "Becoming Edward Said: Out of Place: A Memoir . Edward W. Said." Journal of Palestine Studies 29, no. 3 (April 2000): 90–96. http://dx.doi.org/10.1525/jps.2000.29.3.02p00593.

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Owen. "Conversation with Edward Said." Critical Inquiry 31, no. 2 (2005): 490. http://dx.doi.org/10.2307/3651500.

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Prakash. "Edward Said in Bombay." Critical Inquiry 31, no. 2 (2005): 498. http://dx.doi.org/10.2307/3651501.

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Mortimer, Mildred. "Tribute to Edward Said." Research in African Literatures 35, no. 1 (March 2004): 6–8. http://dx.doi.org/10.2979/ral.2004.35.1.6.

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Bawer, Bruce. "Edward W. Said, Intellectual." Hudson Review 54, no. 4 (2002): 620. http://dx.doi.org/10.2307/3853321.

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Dissertations / Theses on the topic "Edward Said"

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Taylor, Mark A. "Edward W. Said : resistance, knowledge, criticism." Thesis, Loughborough University, 2016. https://dspace.lboro.ac.uk/2134/23149.

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The prodigious output of the controversial Palestinian-American public intellectual, academic, and political activist Edward W. Said (1935-2003), continues to polarize the academic, intellectual, and political worlds, not least because of the inflammatory nature of his relationship to the vexed issue of Israel/Palestine. It is a contention of this thesis that this polarization has resulted in what are often less than critical examinations of Said's work. In short, because Said and his work remain relevant and influential, a new method of reading is required, one which not only takes account of Said's secular, 'worldly' approach to the issue of knowledge and its production, but applies the same rigour and method to the Palestinian's work in all its literary-critical, political, and personal varieties. This thesis attempts to meet that aim by testing Said's oeuvre within the rubric of his stated ambition to create a critical location from which the production of 'non-coercive' knowledge was attainable. In the context of his opposition to political Zionism and wider Western imperialism, whether Said produced, or even intended to produce knowledge that was 'non-coercive' is an extremely important question, and one that will be answered in this thesis. Formed by an introduction and three main chapters, the scope of this thesis is broad. Following an exposition of the biographical 'facts' of Said's life, Chapter One engages his late work, Out of Place. Ostensibly a memoir, Out of Place is subjected to the discipline of Said's own critical concept of 'worldliness' and placed within the much broader context of the author's oeuvre. From this location it is possible to see the memoir as one of a number of narratives competing in the political sphere. Chapter Two deals with the issue of Said's relationship to some of the key thinkers and schools of thought that seemed to inform his work, questioning whether Said resisted inculcation in powerful concepts like humanism, structuralism, post-structuralism, and Marxism or, in fact, permitted these influences to disrupt his desired critical location of homelessness. The final part of the thesis engages with Said's secular, provisional approach to knowledge. First, weaving through the tautly balanced concepts of beginnings and origins in Beginnings: Intention and Method, much of the chapter addresses Said's attack on Western knowledge production in Orientalism, where perversely he produces his own counter-monument to Western colonialism. The chapter ends with a Saidian reading of Said's three principal modes of criticism: secular, contrapuntal, and democratic. The conclusion that emerges from a Saidian,'worldly' reading of Said is perhaps both surprising and, yet, exactly as one might expect. Said was a human being, and human beings are flawed. The first intellectual line out of Said creates a restless critical and philosophical framework with the potential to undermine the second intellectual line out of Said, the political pragmatist always ready to produce coercive knowledge.
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Tansley, Tangea. "Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said." Thesis, Tansley, Tangea (2004) Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said. PhD thesis, Murdoch University, 2004. https://researchrepository.murdoch.edu.au/id/eprint/335/.

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This thesis examines the impact of Edward Said's influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Said's retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly 'orientalist'. It is well known that the release of Edward Said's Orientalism in 1978 was responsible for the rise of a range of cultural and critical theories from multiculturalism to postcolonialism. It was a study that not only polarized critics and forced scholars to re-examine orientalist archives, but persuaded creative writers to re-think their ethnographic positions when it came to the literary representations of cultures other than their own. Without detracting from the enormous impact of Said, this thesis isolates gaps and silences in Said that need correcting. Furthermore, there is an element of intransigence, an uncompromising refusal to fine-tune what is essentially a binary discourse of the West and its other in Said's work, that encourages the continued interrogation of power relations but which, because of its very boldness, paradoxically disallows the extent to which the conflict of cultures indeed produced new, hybrid social and cultural formations. In an attempt to challenge the severity of Said's claim that 'every European, in what he could say about the Orient, was consequently a racist, an imperialist, and almost totally ethnocentric', the thesis examines a number of different discursive contexts in which such a presumption is challenged. Thus while the second chapter discusses the 'traditional' profession-based orientalism of nineteenth-century E. G. Browne, the third considers the anti-imperialism of colonial administrator Leonard Woolf. The fourth chapter provides a reflection on the difficulties of diasporic 'orientalism' through the works of Michael Ondaatje while chapter five demonstrates the effects of the dialogism used by Amitav Ghosh as a defence against 'orientalism'. The thesis concludes with an examination of contemporary writing by Andrea Levy that appositely illustrates the legacy of Said's influence. While the restrictive parameters of Said's work make it difficult to mount a thorough-going critique of Said, this thesis shows that, indeed, it is within the restraints of these parameters and in the very discourse that Said employs that he traps himself. This study claims that even Said is susceptible to 'orientalist' criticism in that he is as much an 'orientalist' as those at whom he directs his polemic.
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Tansley, Tangea. "Writing from the shadowlands : how cross-cultural literature negotiates the legacy of Edward Said /." Tansley, Tangea (2004) Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said. PhD thesis, Murdoch University, 2004. http://researchrepository.murdoch.edu.au/335/.

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This thesis examines the impact of Edward Said's influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Said's retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly 'orientalist'. It is well known that the release of Edward Said's Orientalism in 1978 was responsible for the rise of a range of cultural and critical theories from multiculturalism to postcolonialism. It was a study that not only polarized critics and forced scholars to re-examine orientalist archives, but persuaded creative writers to re-think their ethnographic positions when it came to the literary representations of cultures other than their own. Without detracting from the enormous impact of Said, this thesis isolates gaps and silences in Said that need correcting. Furthermore, there is an element of intransigence, an uncompromising refusal to fine-tune what is essentially a binary discourse of the West and its other in Said's work, that encourages the continued interrogation of power relations but which, because of its very boldness, paradoxically disallows the extent to which the conflict of cultures indeed produced new, hybrid social and cultural formations. In an attempt to challenge the severity of Said's claim that 'every European, in what he could say about the Orient, was consequently a racist, an imperialist, and almost totally ethnocentric', the thesis examines a number of different discursive contexts in which such a presumption is challenged. Thus while the second chapter discusses the 'traditional' profession-based orientalism of nineteenth-century E. G. Browne, the third considers the anti-imperialism of colonial administrator Leonard Woolf. The fourth chapter provides a reflection on the difficulties of diasporic 'orientalism' through the works of Michael Ondaatje while chapter five demonstrates the effects of the dialogism used by Amitav Ghosh as a defence against 'orientalism'. The thesis concludes with an examination of contemporary writing by Andrea Levy that appositely illustrates the legacy of Said's influence. While the restrictive parameters of Said's work make it difficult to mount a thorough-going critique of Said, this thesis shows that, indeed, it is within the restraints of these parameters and in the very discourse that Said employs that he traps himself. This study claims that even Said is susceptible to 'orientalist' criticism in that he is as much an 'orientalist' as those at whom he directs his polemic.
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Nechamkin, Judith. "Edward Said's Orientalism : discourse of power." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26122.

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This thesis is a study of Edward Said's Orientalism. Its purpose is to explain Orientalism as a unique contribution to the debate on the merits and faults of Orientalism. It is written in order to explain the relevance of Orientalism to the discipline of Islamic studies. The point of this thesis is not to criticize or exonerate Orientalism, but to understand its full implications. Orientalism is not the first work to address the topic of Orientalism, but it is unique in its approach and hypotheses. I have therefore focused only on those points which are unique, such as Said's use of Michel Foucault's theories and Joseph Conrad's imagery.
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Al-Herthani, Mahmoud Muhammad. "Edward Said in Arabic : Narrativity and Paratextual Framing." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497188.

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Abu, Elmeaza Mohammed Salim. "Edward Said : the political intellectual & public spheres." Thesis, University of Nottingham, 2015. http://eprints.nottingham.ac.uk/14581/.

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It has been a while now since his untimely passing on the 25th September,2003. Edward Said was one of the most prolific public intellectuals of the 20th century and his model of the intellectual is still a source of inspiration and respect. The present thesis engages in the debate around the intellectual and his/her relationship to the public sphere. It argues that Said’s thoughts in ‘Traveling Theory’ provide not only a theory of critical consciousness but also a politically empowering tool by use of which intellectuals are able penetrate spheres. Political public spheres have always been the defining spheres of intellectual figures throughout history. This triggers the starting point of connection; it suggests that Said’s model of the public intellectual represents a residual figure of the man of letters. It argues that both the man of letters and public intellectuals, in different epochs, were made to suffer the consequences of the transformations of the public spheres. Yet, Said’s model strikes a balance between the professional and the amateur. The political tool in the traveling theory acts here as a defining element of the intellectuals’ practice in achieving some form of balance between those spheres. Said’s theatre of thought has shown an indefatigable commitment to a connection between spheres; academic, public and political. It is through his politics of humanism that he beautifully conflates ideas and ideals. His politics in the struggle for Palestine is in fact a politics of truth, coexistence and reconciliation. This also manifested itself in his political writings, beginning from Question of Palestine and continuing until Freud and the non-European. Finally, it is his intellectual legacy and his legacy as a public intellectual that makes him so relevant to the recent Arab Spring. Having looked back at two years of his life (1967-1993) and recalled his spirit when looking at Arab intellectuals’ interventions in the Arab Spring, one can clearly glimpse Said’s underlying alternatives, which reverberated in some of the Arab intellectuals as a model of the intellectual who can act beyond ideology.
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Kandeel, Ammar. "Edward Said face à Louis Massignon : une fascination orientaliste." Thesis, Montpellier 3, 2016. http://www.theses.fr/2016MON30031.

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Cette thèse interroge les aspects d’une fascination d’Edward Said pour la pensée de l’orientaliste français Louis Massignon. Il s’agit dans un premier temps de revenir sur la réception de l’essai majeur de Said Orientalism (1978), jugé excessivement polémique, afin de souligner les difficultés des lectures à expliquer l’ambivalence des positions idéologiques de l’auteur vis-à-vis de l’orientaliste, positions qui varient entre la critique et l’éloge. Cet examen nous mettra en situation de montrer la nécessité d’une nouvelle approche, supposant la présence d’affinités de pensée entre le critique et l’orientaliste. Plutôt qu’une méthode thématique souvent suivie, et qui cherche à valider ou à s’opposer aux positions de Said, l’approche formelle de la thèse tente de lire le texte dans son ambivalence. Elle permet de voir dans l’instabilité des positions de l’auteur le reflet d’un motif central de son œuvre, à savoir la perte de son lieu palestinien, motif autour duquel il réfléchit sur Massignon et nous permet par conséquent de montrer les dimensions d’un attrait pour l’orientaliste. La comparaison des poétiques d’Orientalism et de L’Hégire d’Ismaël (1935) montrera que les deux auteurs font de la perte du lieu un événement décisif qui inaugure pourtant une Histoire du style de pensée orientaliste pour Said et de la foi abrahamique de l’Islam pour l’autre
This doctoral thesis studies the aspects of Edward Said’s fascination for Louis Massignon, a French orientalist. It focuses first on the reception of Said’s Orientalism (1978), his major essay (which has been) commonly deemed excessively polemical, in order to underline the difficulties to explain the ambivalences of the author’s ideological position – a position which combines criticism and praise. This analysis will show the necessity of (proposing) a new approach to Orientalism, an approach which assumes that Said’s thought is close to Massignon’s. Instead of using the prevailing thematical methodology, which consists in approving or refuting Said’s position, the formal approach of this thesis attempts to reveal the ambiguity of Said’s text. In the instability of the author’s position, one can thus observe the reflection of one of the main motifs of his work, namely the loss of the Palestinian place, a motif through which he analyzes Massignon’s though, and which shows therefore Said’s appeal to the orientalist’s ideas. Comparing the poetics of Orientalism and L’Hégire d’Ismaël (1935) will show that both authors make loss a determining event which still inaugurates a History of Orientalist thought for Said, and a History of Islam’s Abrahamic faith for Massignon
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Pires, António Henrique Alves. "Edward Said e os Estudos de Tradução: Reflexões Críticas." Master's thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2012. http://hdl.handle.net/10362/9355.

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Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do grau de Mestre em Tradução
Intitulada Edward Said e os Estudos de Tradução: Reflexões Críticas, esta dissertação pretende defender que a metodologia teórica, crítica e filosófica de Edward Said tem sido largamente ignorada pelos estudiosos e teóricos da tradução – especialmente no âmbito do espaço interdisciplinar criado entre os Estudos de Tradução e os Estudos Pós-coloniais – e procura investigar até que ponto essa metodologia pode ser aplicada tanto à teorização da actividade tradutória quanto à problemática inerente à relação entre essas disciplinas. Para alcançar os objectivos propostos, recorremos à análise de três dos principais conceitos saidianos: o conceito de princípio, que concebe as traduções e as práticas de significação enquanto actos de princípio (acts of beginning), permitindo contestar a dicotomia hierárquica entre um “original criativo” e uma “tradução derivativa” ou secundária; o conceito de mundanidade, que, ao insistir na circunstancialidade e materialidade das empresas verbais, sublinha o poder (des)construtivo que lhes está subjacente e levanta a questão da necessidade de uma ética de tradução; e o conceito de contraponto, através do qual se explora o welt-humanismo saidiano, proposto como ética da tradução, translatio studii e translatio global. Com este estudo pretendemos demonstrar que Edward Said e a sua metodologia constituem potenciais mais-valias para o enriquecimento dos Estudos de Tradução e da sua relação com os Estudos Pós-coloniais.
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Ferrandis, Ferrer Pau. "El proyecto crítico de Edward Said. Formulaciones, presiones y revisiones." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/671049.

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En sus reflexiones sobre la crítica literaria, Said contempla dos principios fundamentales. El primero de estos principios afirma que la experiencia que un individuo puede tener de la sociedad en la que vive es muy limitada; el segundo, que deriva del primero, recomienda al crítico literario comenzar su trajo a partir de los límites de su propia experiencia, teniendo presente, además, cuál es su posición en la sociedad. El proyecto crítico que Said desarrolla a lo largo de su carrera obedece estos dos principios, pero la forma desigual en que los pone en práctica ocasiona una serie de tensiones que recorren toda su obra. Se propone un estudio de estas tensiones que, tomando como punto de partida metodológico dichos principios y teniendo en cuenta su relación con el legado de Vico, Auerbach, Gramsci y Williams, explore el desarrollo del proyecto crítico de Said a lo largo de toda su obra y permita comprender la posición desde la cual lo formula, la cambiante voluntad que motiva dicho proyecto y su capacidad de impacto cultural.
In his reflections on literary criticism, Said contemplates two fundamental principles. The first of these principles states that the experience that an individual can have from the society in which he lives is very limited; the second, which derives from the first, recommends that the literary critic begin his work from the limits of his own experience, bearing in mind, also, what his position in society is. The critical project that Said develops throughout his career obeys these two principles, but the uneven way in which he puts them into practice causes a series of tensions that run throughout his work. A study of these tensions is proposed that, taking these principles as a methodological starting point and taking into account their relationship with the legacy of Vico, Auerbach, Gramsci and Williams, explore the development of Said's critical project throughout his work and allow us to understand the position from which he formulates it, the changing will that motivates that project and its capacity for cultural impact.
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Talaia, Júlia Massoni da Costa. "Humanismo e direitos humanos no pensamento de Edward W. Said." Master's thesis, Universidade de Évora, 2012. http://hdl.handle.net/10174/14661.

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Em Humanismo e Direitos Humanos no Pensamento de Edward W. Said serão analisados e interpretados os preceitos com os quais Said emite os seus pontos de vista em relação ao conflito israelo-palestiniano, bem como a defesa dos direitos do povo palestiniano. Todos os conflitos actuais que violam e desrespeitam os direitos humanos, poderiam ser solucionados se a busca pela verdade fosse um ideal e aposta de todos os seres humanos, representados por um Estado que vela pelos interesses sociais, económicos, políticos e culturais do seu povo. As obras de Edward W. Said serão a base para a elaboração desta dissertação, acompanhadas, evidentemente, de pesquisas documentais adicionais realizadas em torno de temas e/ou autores cujas abordagens científicas se vêem relacionadas com o tema em estudo. Constatar-se-á, a importância de se apreender no humanismo e intelectualismo para melhor se compreender a essência da história da humanidade, a partir da literatura, pois, para ele, a cultura de um povo tem inevitavelmente influência e/ou características das culturas de outros povos; ABSTRACT: In Humanism and the Human Rights on Edward W. Said Thoughts will be done an analytic study about the Edward W. Said thought. It will demonstrate all his precepts about the israelo-palestinian conflicts, the defense of Palestinians people rights as well. For Said, every conflict that violates and disrespects the human rights could be solved if the search by the true was an ideal of all human being. The Works of Edward W. Said will be the base for making this dissertation, supported on additional documentation explored about themes and authors which scientific studies are related with the theme in study. The importance of learning the humanism and intellectualism is found for understanding the essence of humanity history, from literature, because for Said the culture from a people has influence and features from culture of others peoples.
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Books on the topic "Edward Said"

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Williams, Patrick. Edward Said. 1 Oliver's Yard, 55 City Road, London EC1Y 1SP United Kingdom: SAGE Publications Ltd, 2001. http://dx.doi.org/10.4135/9781446261477.

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S, Ahluwalia D. P., ed. Edward Said. New York, NY: Routledge, 2008.

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S, Ahluwalia D. P., ed. Edward Said. New York: Routledge, 2001.

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Said, Edward W. The Edward Said reader. New York: Vintage Books, 2000.

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Dayan-Herzbrun, Sonia. Edward Said théoricien critique. Paris: Kimé, 2010.

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1953-, Nagy Silvia, and Said Edward W, eds. Paradoxical citizenship: Edward Said. Lanham: Lexington Books, 2006.

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Dayan-Herzbrun, Sonia. Edward Said théoricien critique. Paris: Kimé, 2010.

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Said, Edward W. The Edward Said reader. London: Granta, 2001.

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Said, Edward W. Edward Said on Palestine: With Raja Shehadeh's 2014 Edward Said memorial lecture. New Delhi: LeftWord Books, 2014.

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Wibe, Nauta Lolle, and Said Edward W, eds. Edward Said: Denker over grenzen. Amsterdam: Boom, 1999.

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Book chapters on the topic "Edward Said"

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Ning, Wang. "Edward Said." In After Postmodernism, 92–107. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003298946-7.

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McCarthy, Conor. "Edward W. Said." In Handbuch Postkolonialismus und Literatur, 10–15. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-05386-2_2.

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Pflitsch, Andreas. "Said, Edward W." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22215-1.

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Williams, Patrick. "Edward W. Said." In The Wiley-Blackwell Companion to Major Social Theorists, 412–31. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444396621.ch36.

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Emerling, Jae. "Edward W. Said." In Theory for Art History, 210–16. Second edition. | London; New York: Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780203113899-28.

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Arac, Jonathan. "Edward W. Said." In The Routledge Companion to World Literature, 77–84. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003230663-11.

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Goldie, Terry. "Said, Edward W." In Encyclopedia of Contemporary Literary Theory, edited by Irena Makaryk, 461–63. Toronto: University of Toronto Press, 1993. http://dx.doi.org/10.3138/9781442674417-165.

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Pflitsch, Andreas. "Said, Edward W.: Orientalism." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22216-1.

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Alkateb-Chami, Maya. "Edward Said and Education." In The Palgrave Handbook of Educational Thinkers, 1–16. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-81037-5_108-1.

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Farahmandfar, Masoud. "Edward Said and Humanism." In The Routledge Companion to Humanism and Literature, 50–59. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003046004-5.

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Conference papers on the topic "Edward Said"

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Zhang, Chunjuan. "Receipt of Edward Said in Literary Study in China." In 4th International Conference on Education, Language, Art and Intercultural Communication (ICELAIC 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icelaic-17.2017.167.

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Vainovski-Mihai, Irina. "GIVING PRECEDENCE TO COMMON POINTS: THE LIMITS OF THE OTHERNESS IN FETHULLAH GÜLEN’S DIALOGIC METHODOLOGY FOR INTERFAITH ENCOUNTERS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/zvgs8407.

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This paper examines Fethullah Gülen’s teaching on interfaith encounters highlighting his dialogic methodology proposed for a globalised world in which Samuel Huntington’s idea of the ‘clash of civilisations’ (Clash of Civilizations and the Remaking of World Order, 1997) is still prominent. This idea, concludes Gülen, stems from the lack of trust in the religion of the “Other” and, rather often than not, from easily passing over the common points. According to Gülen, dialogue is not a superfluous endeavour, but an imperative (“Dialogue is a must”) and it should start by “Giving precedence to common points”. Gülen holds that the tendency toward factionalism exists within human nature. A meaningful and nonetheless necessary goal, he says, should be to make this tendency non-threatening and even beneficial. To fully appreciate the significance of Gülen’s accomplishments, one must understand the perspec- tive from which he approaches the subject of interfaith dialogue. Based on his thinking as noted above, the purpose of this paper is to set out in some detail the way in which this re- nowned Islamic thinker limits the “domain” of the Otherness (Homi Bhabha, The Location of Culture, 2004; Nation and Narration, 1990) to make dialogue possible through overcom- ing both Orientalism (Edward Said, Orientalism, 1978) and Occidentalism (Ian Buruma and Avishai Margalit, Occidentalism: the West in the Eyes of its Enemies, 2004). Challenging the discourse of conflict and focusing on common points may be an important strategy when mutual suspicions are still prevalent and when the field of postcolonial studies stand witness to conflicting processes of refraction (Patricia Crone, Medieval Islamic Political Thought, 2005; Amin Maalouf, Les Croisades vues par les Arabes, 1986). Those who act according to what they have seen are not as successful as those who act according to what they know. Those who act according to what they know are not as successful as those who act according to their conscience. (Gülen 2005:106) This article aims to explore Fethullah Gülen’s teaching on interfaith encounters highlight- ing his dialogic methodology proposed to a globalized world in which models and theories of clashes are still prominent. These theories, concludes Gülen, stem from the lack of trust in the religion of the “Other” and, rather often than not, from easily passing over the com- mon points. According to Gülen, dialogue is not a superfluous endeavour, but an imperative (“Dialogue is a must”) and it should start by “Giving precedence to common points”. Gülen holds that the tendency toward factionalism exists within human nature. A meaningful and nonetheless necessary goal, he says, should be to make this tendency non-threatening and even beneficial. To fully appreciate the significance of Gülen’s accomplishments and the challenges he is facing, one must understand the perspective from which he approaches the subject of interfaith dialogue. Based on the above-mentioned landmarks of his viewpoints regarding the representation constructs, the purpose of my paper is to investigate the way in which this renowned Islamic thinker limits the “domain” of the Otherness or dilutes many of the apparently instituted boundaries. My paper starts from the assumption that recognizing the Other on common grounds is a prerequisite of dialogue. The first section of the essay focuses on conceptual frameworks of defining the “relevant” alterity (Orientalism, Balkanism, Occidentalism) and theories of con- flict (models of clashes, competing meta-narratives). The second section looks into identity markers expressed or implied by Sufi thinkers (Al-Ghazali, Rumi, Nursi). The third section discusses Gülen’s awareness with the Other and, consequently (as detailed in the fourth sec- tion) his identification of common grounds for dialogue. To achieve the aim of my study, throughout all the four sections, Gülen will be presented in a textual exchange of ideas with other thinkers and authors.
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Rodríguez Arias, Ángel Manuel, and Ji Yeon Kim. "Translations, un poema audiovisual." In II Congreso Internacional Estéticas Híbridas de la Imagen en Movimiento: Identidad y Patrimonio. Valencia: Universitat Politàcnica de València, 2021. http://dx.doi.org/10.4995/eshid2021.2021.13225.

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Translation, en inglés, es un término que define, por una parte, el acto de traducir de un idioma a otro, y por otra, el de trasladar de un lugar a otro. Urdiendo un juego con el doble sentido de esta expresión, la síntesis de este ensayo audiovisual se basa dentro de una dinámica introspectiva, en definir el vínculo entre dos culturas, y dos lugares; Galicia y Corea, a través de una mirada íntima en la que se resarza al sujeto subalterno.Partiendo del constructo Oriente-Occidente, como explica Edward Saíd, el primero es visto como un amalgama en el que lo místico y lo exótico se observan con deseo, siempre desde una posición superior. El término se trata en sí mismo de una forma de reafirmarse a sí mismo; al hombre, blanco, europeo, cristiano y endocéntrico, frente al resto.En consecuencia, tomando estos conceptos como una forma de comprender la propia identidad subjetiva de una mujer migrante, la estructura de esta experimentación se basa en una serie de intervenciones en el paisaje, en distintos territorios. De este modo, una estructura portátil y desmontable es colocada en un bosque, un arroyo o un lago. Estos espacios, esconden lugares en los que las personas se asentaron antaño, pero hoy permanecen olvidados. El color blanco y sus significaciones en el folclore de ambas culturas; pureza, vida, fragilidad o muerte, servirán, en definitiva, de elemento vertebrador que da sentido a la secuencia de imágenes y sonidos, las cuales se interrelacionan a través de este análisis comparativo.
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Reports on the topic "Edward Said"

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Velissariou, Sissy, and Σίσσυ Βελισσαρίου. Πρέπει η Αριστερά να κυβερνάει; Μαθήματα από την πρόσφατη ελληνική εμπειρία. Mέta | Centre for Postcapitalist Civilisation, December 2022. http://dx.doi.org/10.55405/mwp16gr.

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Η Σίσσυ Βελισσαρίου εξετάζει το ερώτημα: Αριστερά και «Κυβερνησιμότητα» Ποια εμπλοκή με την εξουσία, υπό ποίους όρους και προς όφελος ποίων;, με πλοηγό τόσο την πρόσφατη ελληνική εμπειρία όσο και τη διεθνή συζήτηση και βιβλιογραφία, αρχί-ζοντας από το ερώτημα: πρέπει η Αριστερά να κυβερνάει: Η Σίσσυ Βελισσαρίου είναι Καθηγήτρια Αγγλικής Λογοτεχνίας και Πολιτισμού στο ΕΚΠΑ. Είναι ενταγμένη από φοιτήτρια στην Αριστερά. Για πολλά χρόνια ήταν μέλος του ΔΣ του Συλλόγου Διδασκόντων της Φιλοσοφικής Σχολής. Για 13 χρόνια ήταν μέλος της ΚΕ του ΣΥΝ και Αντιπρόεδρος του Ινστιτούτου Πολιτικού Προβληματισμού «Νίκος Πουλαντζάς» όπου στις Ετήσιες Διαλέξεις προς τιμήν του Νίκου Πουλαντζά προσφώνησε και παρουσίασε το έργο των φιλοσόφων και διανοουμένων διεθνούς εμβέ-λειας Judith Butler (2009) και Gayatri Chakravorty Spivak (2012), διοργάνωσε ημερίδα στη μνήμη του Edward Said (2003) και εκδήλωση στο πλαίσιο του Αντιρατσιστικού Φεστιβάλ σε συνεργασία με την Πακιστανική Κοινότητα με ομιλητή τον Aamir Mufti, Καθηγητή στο Πανεπιστήμιο της Καλιφόρνιας (2014). Υπήρξε μέλος της Επιτροπής Πολιτικού Σχεδιασμού και της Επιτροπής Κυβερνητικού Προγράμματος του ΣΥΡΙΖΑ από τον οποίον έφυγε μετά το Δημοψήφισμα του 2015. Έχει συγγράψει μονο-γραφίες και επιστημονικά άρθρα αλλά και πολλά άρθρα και δοκίμια για την παιδεία, πολιτισμό και πολιτική ενώ έχει συμμετάσχει σε διεθνή και ελληνικά συνέδρια, συμπόσια και ημερίδες. Ήταν υποψήφια στις εκλογές με το ΜεΡΑ25 και για ένα χρό-νο μέλος της ΟΕΣΚΕ και της Συντονιστικής Επιτροπής (CC) του DiEM25 ενώ από τον Οκτώβριο είναι μέλος της ΠΓ του ΜέΡΑ25 και Αντιπρόεδρος του mέta. Είναι αντι-πρόεδρος του διοικητικού συμβουλίου του mέta, του Κέντρου Μετακαπιταλιστικού Πολιτισμού.
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