Relevant bibliographies by topics / Homi Bhabha

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

Academic literature on the topic 'Homi Bhabha'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Homi Bhabha"

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Shumar, Wesley. "Homi Bhabha." Cultural Studies of Science Education 5, no. 2 (January 29, 2010): 495–506. http://dx.doi.org/10.1007/s11422-010-9255-9.

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Peierls, Rudolf. "Physics and Homi Bhabha." Nature 323, no. 6085 (September 1986): 212. http://dx.doi.org/10.1038/323212a0.

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Venkataraman, G. "Homi Bhabha — A profile." Resonance 3, no. 7 (July 1998): 3–5. http://dx.doi.org/10.1007/bf02837307.

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Basto, Maria-Benedita. "Le Fanon de Homi Bhabha." Tumultes 31, no. 2 (2008): 47. http://dx.doi.org/10.3917/tumu.031.0047.

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Sreekantan, B. V., and Richa Malhotra. "Homi Jehangir Bhabha: A visionary." Resonance 15, no. 5 (May 2010): 462–75. http://dx.doi.org/10.1007/s12045-010-0074-9.

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Angelovska, Despina, and Lindita Ahmeti. "Кон Homi K. Bhabha (Ed.), Nation and Narration." Identities: Journal for Politics, Gender and Culture 1, no. 2 (January 1, 2002): 175–76. http://dx.doi.org/10.51151/identities.v1i2.52.

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Author(s): Despina Angelovska | Деспина Ангеловска Title (Macedonian): Кон Homi K. Bhabha (Ed.), Nation and Narration Title (Albanian): Për Homi K. Bhabha (Ed.), Nation and Narration Translated by (Macedonian to Albanian): Lindita Ahmeti Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 2 (Winter 2002) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute Page Range: 175-176 Page Count: 2 Citation (Macedonian): Деспина Ангеловска, „Кон Homi K. Bhabha (Ed.), Nation and Narration“, Идентитети: списание за политика, род и култура, т. 1, бр. 2 (зима 2001): 175-176. Citation (Albanian): Despina Angelovska, „Për Homi K. Bhabha (Ed.), Nation and Narration“, përkthim nga Maqedonishtja Lindita Ahmeti, Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 2 (Winter 2002): 175-176.
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Rose, Gillian. "The Interstitial Perspective: A Review Essay on Homi Bhabha's The Location of Culture." Environment and Planning D: Society and Space 13, no. 3 (June 1995): 365–73. http://dx.doi.org/10.1068/d130365.

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In this essay the work of Homi Bhabha is discussed. The complexity of Bhabha's writing might be seen as symptomatic of the critically ineffectual obsession with textuality that many geographers have recently criticised. However, I argue that there are a number of reasons for Bhabha's convoluted textual style. I suggest that he is performing a subject position symptomatic of the contradictions of post/colonial discourse, contradictions he is also at the same time analysing. This performance has implications for geographers' current discussions of situated knowledge and self-reflection. It also has implications for the thcorisation of space, because Bhabha argues that the politics of subjectivity arc also the politics of spatiality. The essay ends with a discussion of the relation between Bhabha's politics of subjectivity and the politics of material corporeality.
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Bhabha and Chomsky. "Homi Bhabha Talks with Noam Chomsky." Critical Inquiry 31, no. 2 (2005): 419. http://dx.doi.org/10.2307/3651494.

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Chomsky, Noam. "Homi Bhabha Talks with Noam Chomsky." Critical Inquiry 31, no. 2 (January 2005): 419–24. http://dx.doi.org/10.1086/430971.

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Chakrabarti, Sumit. "Moving beyond Edward Said: Homi Bhabha and the Problem of Postcolonial Representation." International Studies. Interdisciplinary Political and Cultural Journal 14, no. 1 (November 1, 2012): 5–21. http://dx.doi.org/10.2478/v10223-012-0051-3.

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The essay takes up the issue of postcolonial representation in terms of a critique of European modernism that has been symptomatic of much postcolonial theoretical debates in the recent years. It tries to enumerate the epistemic changes within the paradigm of postcolonial theoretical writing that began tentatively with the publication of Edward Said’s Orientalism in 1978 and has taken a curious postmodern turn in recent years with the writings of Gayatri Spivak and Homi Bhabha. The essay primarily focuses on Bhabha’s concepts of ambivalence and mimicry and his politics of theoretical anarchism that take the representation debate to a newer height vis-ŕ-vis modes of religious nationalism and Freudian psychoanalysis. It is interesting to see how Bhabha locates these within a postmodern paradigm.
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Dissertations / Theses on the topic "Homi Bhabha"

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Runions, Erin. "Reading gender, nation and future vision in Micah : reconfiguring the reader as subject." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37828.

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This dissertation looks at the way in which the shifting configurations of nation, gender and future in Micah might affect readers' positioning as subjects---that is their positioning as agents of speech and action---in a way that might engender resistance to oppression. It is suggested that if readers of Micah identify with the ambiguous and shifting national and gendered identities, within the context of the book's visions for the future, they are urged to recognize contradictions within their own subjectivity. This has the possible effect of shifting the reader's pre-formed subject position, or at least interrogating it, a process which may allow for resistance to oppression. The theoretical problematic for this approach originates within recent discussions of textual determinacy in biblical and literary criticism: "is it the text or the reader that controls meaning?" The work of theorist Homi K. Bhabha on the negotiation of cultural difference in colonial and post-colonial contexts is used to engage the position---common to much contemporary literary and cultural criticism---that the reader comes to the text already formed as a subject within ideology, and that this will necessarily affect or control the way she reads the text. Zizek's reading of Althusser through Lacan is taken as a starting point for an understanding of "subject formation" thus conceived. This position, which tends toward the fixity of the subject, can be seen as analogous to Bhabha's discussion of the role of "pedagogical objects and discourses" (cultural icons, stereotypes, formative events) within the construction of national identity. By way of contrast, Bhabha's key concepts---hybridity, third space, outside the sentence, liminal identification, time-lag, agency in indeterminacy; in short performative practice---envision an identification with difference in a way that allows for the subject to be repositioned and for meaning to be reinscribed. Bhabha's notions of pedagogical object and
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Ward, Alan Ramón. "The 'I' at the centre of capital : postcolonial subjectivity in the work of Homi Bhabha and Gayatri Chakravorty Spivak." Thesis, University of Leeds, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.535131.

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Selby, Don. "Bridging the gap? : a critical reading of Bhabha, Said and Spivak's postcolonial positions." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0001/MQ43947.pdf.

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Nyman, Anna. "Diskursiv och kulturell kontextualisering i narratologi och postkolonialism : En interdisciplinär studie med utgångspunkt i Mieke Bal och Homi K. Bhabha." Thesis, Mid Sweden University, Department of Humanities, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-11367.

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Venter, Herman Adriaan. "The Monsters, the Men, and the Spaces Between in The Island of Doctor Moreau and Strange Case of Dr Jekyll and Mr Hyde." Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/78944.

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In this dissertation I explore the dynamics of how the definition of the human is established and subsequently challenged in both H.G. Wells’s The Island of Doctor Moreau (1896) and R.L. Stevenson’s Strange Case of Dr Jekyll and Mr Hyde (1886). Late nineteenth-century Europe was a time and place where an exploration of the definition of what it means to be human was particularly uncomfortable. The structures that upheld the then accepted conceptions of the human were under assault by new scientific discourses such as Darwinist theories of evolution, criminal anthropology and degenerationism. I show how the anxieties that these discourses inspired are reflected in the texts, and also examine how the communities in the texts act to reinforce the collapsing definition of what it means to be human. Victorian efforts to resolve this crisis of identity were mainly rooted in attempts to classify the natural world and to find or create some form of stable categorical distinction between the ‘human’ and the Other, or the not-human. The nature of the Other varied widely but manifested in terms of species, race, gender and class, to name but a few categories. The mechanisms through which humans, both as individuals and as communities, created and maintained their ‘humanity’ is examined through the use of theories of the liminal, from Anton van Gennep ([1909] 1960) to Homi Bhabha (1994). The reasons for the fear of the liminal characters are explored through Julia Kristeva’s (1982) notion of the abject – a phenomenon which arises in a confusion of the boundaries and distinctions between the subject and the object, the Self and the Other. Using Jeffrey Jerome Cohen’s (1996) ‘Monster Theory’, I examine what the texts reveal about the society in which the authors were writing and what the appeal or horror of each monster’s particular type of liminality might have been for contemporary readers. In my conclusion I show that the fears and anxieties in Wells’s and Stevenson’s texts are still extant today. The monsters in the texts reflect changing conceptions of what it means to be human. By examining the nature of the fear that these monsters inspire, one can better understand both the readers of the time and the origins of the modern understanding of what it means to be human, what it means to be Other, and the realisation that, ultimately, perhaps we all exist somewhere betwixt and between.
Dissertation (MA--University of Pretoria, 2017.
English
MA (English)
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Salisbury, Annika. "Martha's Unhomely Quest for the Homely : A Postcolonial Reading of the Protagonist Martha in Doris Lessing's Martha Quest." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-70857.

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The protagonist Martha in Doris Lessing’s Martha Quest is born to white British settler parents and grows up in a British colony in southern Africa in the 1930s. Although officially the coloniser rather than the colonised, Martha tries to reject this role mentally, verbally, and physically. This essay aims to show that a postcolonial reading of Martha in relation to the colonial context helps in understanding her double consciousness and, more specifically, her inability to find a real or lasting sense of home. Using Homi Bhabha’s concept of unhomeliness, the essay argues that Martha does not truly feel at home anywhere, because the “unhomely” always disturbs the “homely.” Through close reading of the text, it shows how Martha tries to find a sense of home in four areas of her life: her physical home, nature, her body, and her mind. This essay finds that despite Martha’s efforts in moving from her family home to rented accommodation, from the bush to the city, from girlhood to womanhood, and from her individual thoughts to the solidarity of others, she still does not feel at home anywhere. Whenever she starts to feel comfortable in a place or situation, unhomely moments, such as reminders of her nationality, race, or class, always disturb the homely feelings of belonging. Ultimately, Martha cannot escape her unhomeliness.
Huvudpersonen Martha i Doris Lessings Martha Quest är dotter till vita brittiska bosättare och växer upp i en brittisk koloni i södra Afrika på 1930-talet. Trots att hon formellt sett är kolonisatören snarare än den koloniserade, försöker Martha att avvisa denna roll mentalt, verbalt och fysiskt. Denna uppsats syftar till att visa att en postkolonial tolkning av Martha i förhållande till det koloniala sammanhanget bidrar till en förståelse av hennes dubbla medvetande och mer specifikt hennes oförmåga att hitta en verklig, eller bestående, känsla av hemma. Med hjälp av Homi Bhabhas koncept gällande o-hemlikhet argumenterar uppsatsen för att Martha inte känner sig riktigt hemma någonstans, eftersom det ”o-hemlika” alltid stör det ”hemlika.” Genom en noggrann läsning av texten visar den hur Martha försöker hitta känslan av ett hem inom fyra områden av sitt liv: sitt fysiska hem, naturen, sin kropp och sitt sinne. Denna uppsats konstaterar att trots Marthas ansträngningar att flytta från sitt familjehem till ett hyresrum, från land till stad, från ung flicka till kvinna och från sina individuella tankar till solidaritet med andra, känner hon sig fortfarande inte hemma någonstans. När hon börjar känna sig bekväm på ett ställe eller i ett läge, stör o-hemlika ögonblick i form av påminnelser om hennes nationalitet, ras eller klass alltid hennes hemlika känslor av tillhörighet. I slutändan kan Martha inte undgå sin o-hemlikhet.
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Costa, Tatiana da Silva Falcão. "A poética do encontro: uma percepção contemporânea do mundo através da poesia de Fernando Fiorese." Universidade Federal de Juiz de Fora (UFJF), 2008. https://repositorio.ufjf.br/jspui/handle/ufjf/3384.

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Esta pesquisa procura compreender como se dá a percepção do mundo sob a perspectiva contemporânea. A via de acesso a esta percepção é a poesia do mineiro de Pirapetinga, Fernando Fábio Fiorese Furtado. Pretendemos i) ampliar nossos questionamentos sobre a atuação da poesia contemporânea na elaboração identitária individual (a priori) e a coletiva (a posteriori), ii) traçar um perfil da percepção contemporânea do mundo através desta poética do enconto. Para nós a construção identitária se dá sempre em relação.
This research looks for getting a better comprehension about a contemporary perception of the world through Fernando Fiorese’s poetry. He is a contemporary Brazilian poet from Pirapetinga, Minas Gerais. We intend i) to enlarge the possibilities of questions related to contemporary poetry performance in working out both individual identity (a priori) and colletive one (a posteriori); ii) to outline a contemporary perception of the world through this meeting poetry. We believe that the identity construction happens always in relation.
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Ståhlberg, Gunilla. "Den kluvna identitetens språk : En tematisk och stilistisk komparation med postkolonialt och psykoanalytiskt perspektiv av Johannes Anyurus En storm kom från paradiset och Sami Saids Väldigt sällan fin." Thesis, Linköpings universitet, Avdelningen för svenska och litteratur, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-125359.

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Uppsatsen undersöker och jämför den tematiska och språkliga gestaltningen av den instabila identiteten i Johannes Anyurus roman En storm kom från paradiset och Sami Saids roman Väldigt sällan fin. De frågeställningar som behandlas är: Hur gestaltas den postkoloniala identitetens problematik i de båda romanerna? Hur tematiseras den instabila identiteten? Hur kan språket synliggöra en instabil identitet? För att undersöka den tematiska gestaltningen av det instabila subjektet utgår analysen från postkoloniala teorier vars grund finns i den poststrukturalistiska synen på verkligheten som en konstruktion styrd av makt och språk. Flera postkoloniala teoretiker utgår också från psykoanalytikern Jacques Lacans spegelteori i analysen av hur identiteten skapas i ett postkolonialt sammanhang. I diskussionen av det instabila subjektets språkliga gestaltning utgår uppsatsen från psykoanalytikern och litteraturvetaren Julia Kristevas teori om utanförskap som det poetiska språkets grund samt dess uttryck i vår tids skönlitteratur.
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Swärd, Ida. "De bortglömda urfolken : En kritisk diskursanalys om samernas och den nordamerikanska ursprungsbefolkningens framställning i svenska historieläroböcker." Thesis, Högskolan för lärande och kommunikation, Jönköping University, HLK, Ämnesforskning, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-49338.

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Syftet med studien är att undersöka hur samerna respektive den nordamerikanska ursprungsbefolkningen framställs i samtida historieläroböcker för gymnasiets senare historiekurser. Det som undersökts är hur de två ursprungsfolkens historia och kulturmöten framställs i relation till vad som står i Gy11:s läroplan. Den använda metoden är Norman Faircloughs kritiska diskursanalys integrerat med Homi Bhabhas postkoloniala teori. Faircloughs metod belyser maktförhållanden i texten och Bhabhas teori klarlägger hur dessa maktförhållanden ter sig. Resultatet visar att det förekommer maktdiskurser i samtliga undersökta läroböcker. I vissa av böckerna finns ett tydligt ”vi och dem” perspektiv, där de två ursprungsfolken framställs som ”dem”. När urfolken väl nämns i läroböckerna nämns de kort och utan vidare problematisering, vilket gör att eleverna inte ges den kunskap om ursprungsfolk som läroplanen uttrycker. Dessutom nämns de alltid i relation eller åtskillnad från nationalstaten, aldrig enskilt. Resultatet överensstämmer med tidigare forskning inom området, vilket tyder på att varken samernas eller den nordamerikanska ursprungsbefolkningen ges något vidare utrymme i den svenska historieskrivningen på gymnasiet.
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Duffy, Owen. "Anish Kapoor: The Formation of a Global Art." VCU Scholars Compass, 2013. http://scholarscompass.vcu.edu/etd/508.

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This study intends to investigate British artist Anish Kapoor’s stylistic formation in relationship to globalization, positing its history as a multiplicity, comprised of several competing localisms, including: minimalism; the traditions of modern painting; and the artist’s own personal diasporic narrative. It will demonstrate how Kapoor is a transgressive global artist, concerned not only with rethinking the longstanding question of artistic form, but also with the enduring process central to the cultural formation of subjects. Overall, this thesis will propose that Kapoor’s art in particular can be comprehended by the special liminal position it occupies between such polarities as modern and postmodern art, painting and sculpture, East and West, national and trans-national, and local and global. By transgressing the borders that demarcate these discourses, Kapoor’s art enters an in-between state; through both formal and thematic strategies, his sculptural forms orchestrate viewers so they are able to move beyond distinct, fixed, and stabile meanings and view the works as eminently open to the different perspectives and radically diverse discourses they engage, making them truly global works of art.
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Books on the topic "Homi Bhabha"

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Huddart, David. Homi K. Bhabha. Abingdon, Oxon: Routledge, 2006.

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Deśamukha, Cintāmaṇī. Homi Jehangir Bhabha. New Delhi: National Book Trust, India, 2003.

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Byrne, Eleanor. Homi K. Bhabha. New York: Palgrave Macmillan, 2009.

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Byrne, Eleanor. Homi K. Bhabha. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6.

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Homi K. Bhabha. New York, N.Y: Routledge, 2005.

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Struve, Karen. Zur Aktualität von Homi K. Bhabha. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-531-94251-3.

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Homi Bhabha and the computer revolution. New Delhi: Oxford University Press, 2011.

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Ananya, Dasgupta, ed. A masterful spirit: Homi J. Bhabha, 1909-1966. New Delhi: Penguin Books, 2010.

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Bhabha, Homi Jehangir. Tribute to a titan: Birth centenary of Homi Jehangir Bhabha. Mumbai: Indian Physics Association, 2009.

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Kademani, B. S. Scientometric portrait of Homi Jehangir Bhabha : the father of Indian nuclear research programme. Mumbai: Scientific Information Resource Division, Knowledge Management Group, Bhabha Atomic Research Centre, 2009.

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Book chapters on the topic "Homi Bhabha"

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Ning, Wang. "Homi Bhabha." In After Postmodernism, 122–33. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003298946-9.

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Struve, Karen. "Homi K. Bhabha." In Handbuch Postkolonialismus und Literatur, 16–21. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-05386-2_3.

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Langemeyer, Peter. "Bhabha, Homi K." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1585-1.

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Byrne, Eleanor. "Unpacking Homi Bhabha’s Library: Bhabha, Said and the Postcolonial Archive." In Homi K. Bhabha, 49–70. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_3.

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Byrne, Eleanor. "Introduction ‘The Missing Person’: Re-/Locating Homi K. Bhabha." In Homi K. Bhabha, 1–17. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_1.

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Byrne, Eleanor. "Migrant Visions." In Homi K. Bhabha, 18–48. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_2.

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Byrne, Eleanor. "Fanon, Bhabha and the ‘Return of the Oppressed’." In Homi K. Bhabha, 71–94. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_4.

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Byrne, Eleanor. "Bhabha’s Postal Politics." In Homi K. Bhabha, 95–110. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_5.

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Byrne, Eleanor. "Dwelling in/on the Ruins: Postcolonial Futures." In Homi K. Bhabha, 111–27. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_6.

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Byrne, Eleanor. "Afterword Politics of Empire, Anxiety, Migration and Difference Post-9/11." In Homi K. Bhabha, 128–38. London: Macmillan Education UK, 2009. http://dx.doi.org/10.1007/978-1-137-04398-6_7.

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Conference papers on the topic "Homi Bhabha"

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Milostivaya, A., E. Nazarenko Ekaterina, and I. Makhova. "Post-colonial Theory of Homi K. Bhabha: Translator's and Translatologist's Reflection." In 7th International Scientific and Practical Conference "Current issues of linguistics and didactics: The interdisciplinary approach in humanities" (CILDIAH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/cildiah-17.2017.31.

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Macken, Jared. "The Stranger in the Architectural Project on the City." In Schools of Thought Conference. University of Oklahoma, 2020. http://dx.doi.org/10.15763/11244/335078.

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This paper presents the project “Two Strangers Meet in a Parking Lot” and associated research studios as a case study of decolonized architecture pedagogy. The project conceptualizes the stranger as an alternative architectural user, creating a dialectical conversation with the users and architectural visions from architectural history. This dialogue encourages new pedagogical research methodologies related to the topic of city design. The case study uses these methodologies to recuperate lost cultural histories of Tennessee Town, an overlooked neighborhood in Topeka, Kansas, with an important connection to the Harlem Renaissance. According to Kwame Anthony Appiah, strangers transgress and challenge cultural boundaries by creating conversations at the edges of these borders, yet strangers counterintuitively utilize the environments in the city that are initially foreign to them to produce alternative cultural knowledge. This interaction between stranger and entities in the city provides a model for how disciplines can communicate across their own boundaries. The strangers’ conversation, when transferred to the architectural studio setting, becomes what Mark Linder calls “transdisciplinary” discourse, which occurs at the borders of adjacent disciplines. The resulting knowledge intentionally highlights overlooked and misinterpreted cultural moments in the city while creating an alternative to traditional interdisciplinary modes of working, which the philosopher Homi Bhabha says is essential if disciplinary fields are to progress with the global city. The “Two Strangers” case study consists of built structures that were designed, first, to transform people into strangers and, then, to instigate conversations between them. As a result, strangers become acquaintances and exchange new knowledge. The architectural studio course explored this idea further by taking students outside of the classroom where they engaged with the community through conversations with city archivists, community leaders, city council persons, urban planners, and museum directors.
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Kwiatkowski, Krzysztof. "Potential of city networks in shaping the world’s ecumene." In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8101.

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The contemporary global space is characterised by huge disproportions of social inequalities, drastic division between a core and peripheries, unequal access to education and general mobility, and many more. These phenomena lead to a feeling of dependence and marginalisation of specific social classes as well as ethnic, national and religious minorities. In the extreme situations that might evoke a feeling of humiliation. The scale of tensions results in unpredictable acts of aggression. The need for taking actions in order to reduce these disproportions has emerged. It is necessary to aim at achieving the balance on a world scale. This means creating the world ecumene defined by Ulf Hannerz as a ‘region of persistent culture interaction and exchange.’ To a certain extent, the state of balance is an ideal state. Reaching it fully is very challenging, or perhaps even impossible. Nevertheless, we should aim at achieving the balanced state by implementing the further steps of its pursuit. Activities related to a city network might become the mechanism which enables to create the ecumene. The efficiency of public engagement is based on: (1) an anti-ideology syndrome – focusing on basic problems of living, which are universal to all of us; (2) an overlap of two basic self-organisational activities: protest politics and social participation (based on deliberative democracy); (3) performance phenomenon – depends on generating the audience for the protest politics; (4) consistency and firmness of protests practices, which results in high efficiency. In terms of architecture, aiming at the ecumene means shaping public spaces which are crucial to multiculturalism. The theory of thirdspace of Edward W. Soja (which is contradictory to the concept of Homi K. Bhabha) might be an inspiration for creating of the ecumene. The theory holds that public spaces are superpositions for two ‘worlds’ – real and symbolic. Spaces which are formed in this way enable to reveal in a performative way the potential of unexpected meetings of remote cultures.
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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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Xingyu, Lu. "An Analysis of the Construction of Female Identity in A Mercy Under the Perspective of Homi Bhabha’s Post-Colonial Theory." In 2nd International Conference on Language, Art and Cultural Exchange (ICLACE 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210609.110.

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