Relevant bibliographies by topics / Postcolonial theory

Academic literature on the topic 'Postcolonial theory'

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Published: 4 June 2021
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Journal articles on the topic "Postcolonial theory"

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Procter, J., and S. Morton. "13 * Postcolonial Theory." Year's Work in Critical and Cultural Theory 18, no. 1 (January 1, 2010): 270–87. http://dx.doi.org/10.1093/ywcct/mbq013.

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Procter, J., and S. Morton. "9 * Postcolonial Theory." Year's Work in Critical and Cultural Theory 19, no. 1 (January 1, 2011): 193–204. http://dx.doi.org/10.1093/ywcct/mbr009.

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Fernandez, Maria. "Postcolonial Media Theory." Art Journal 58, no. 3 (1999): 58. http://dx.doi.org/10.2307/777861.

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Fernández, María. "Postcolonial media theory." Third Text 13, no. 47 (June 1999): 11–17. http://dx.doi.org/10.1080/09528829908576791.

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Dawes, Greg. "Beyond Postcolonial Theory." Historical Materialism 5, no. 1 (1999): 367–79. http://dx.doi.org/10.1163/156920699794750920.

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Fernández, María. "Postcolonial Media Theory." Art Journal 58, no. 3 (September 1999): 58–73. http://dx.doi.org/10.1080/00043249.1999.10791954.

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Morrison, Andrew. "'Dancing with postcolonial theory':." Norsk medietidsskrift 10, no. 02 (October 1, 2003): 28–56. http://dx.doi.org/10.18261/issn0805-9535-2003-02-03.

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Murray, Stuart, Laura Chrisman, and Benita Parry. "Postcolonial Theory and Criticism." Yearbook of English Studies 32 (2002): 312. http://dx.doi.org/10.2307/3509103.

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WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 1, no. 1 (January 1, 1991): 127–36. http://dx.doi.org/10.1093/ywcct/1.1.127.

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WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 2, no. 1 (January 1, 1992): 138–53. http://dx.doi.org/10.1093/ywcct/2.1.138.

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Dissertations / Theses on the topic "Postcolonial theory"

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Sorensen, Eli Park. "Postcolonial melancholia : theory, interpretation and the novel." Thesis, University College London (University of London), 2007. http://discovery.ucl.ac.uk/1446117/.

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In my doctoral dissertation, I discuss and explore notions of the literary and literary form in postcolonial studies. Beginning with a focus on recent expressions of unease about the theoretical paradigms through which the postcolonial perspective responds to literary texts, I discuss the emergence of what I call postcolonial melancholia, an atmosphere induced by the increased institutionalisation in academia in recent years. Using Freud's notion of melancholia, as a form of ghostly identification with an absent object, I explore what leading critics have seen as a loss of contemporary postcolonial criticality, and which I see as intimately related to the problematic ways in which the dimension of the literary has been used. In the second part of my dissertation, I analyse and discuss various literary strategies as formulated in three formally different postcolonial novels---Ousmane Sembene's Xala, J.M. Coetzee's Foe, and Rohinton Mistry's A Fine Balance---in order to map the contradictions, limitations but also possibilities of novelistic representation in postcolonial space. My overall critical perspective will be informed by the works of Georg Lukacs, and in particular his notion of a utopian-interpretive realist ideal, developed in the early work Theory of the Novel. My argument is that this utopian-interpretive realist ideal can also be seen as a particularly useful notion in connection with what I see as the literary dimension in many postcolonial novels, as it is situated in between complex socio-political agendas and aesthetic-representational problematics. Lukacs's formal-literary ideal is repeated in his later writings on realism from the thirties, but notably in a transfigured way---as an extra-literary, authoritative norm. The dynamic of this trajectory, one that moves from idealism to dogmatism, can (with certain modifications) be seen as similar to the development of the field of postcolonial critical discourse---moving from an early, idealistic beginning, to an increasingly dogmatic, prescriptive and authoritarian academic discourse. By using the trajectory of Lukacs's realist ideal as a comparative background, I attempt explore alternative ways of conceiving postcolonial literariness ways that may help the field of postcolonial studies to come to terms with what I see as the symptom of postcolonial melancholia, haunting the contemporary discipline.
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Francis, Toni P. "Identity Politics: Postcolonial Theory and Writing Instruction." Scholar Commons, 2007. https://scholarcommons.usf.edu/etd/711.

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In this dissertation I intend to apply postcolonial theory to primary pedagogical and administrative concerns of the writing program administrator. Writing Program Administrators, or WPAs, take their responsibilities seriously, remaining cognizant of both the negative and positive repercussions of the pedagogical decisions that take shape in the scores of composition classrooms they administer. This dissertation intends to infuse the WPA position with the ethos of scholarly praxis by historicizing and contextualizing the field of composition, and by placing the teaching of writing within the historical memory of slavery and colonialism. Sound WPA research is theoretically informed, systematic, principled inquiry that works toward producing strong writing programs. This dissertation provides such inquiry, drawing the field's attention to the reality of postcoloniality and presenting an understanding of the work of composition as informed by and complicit in the history of racialized forms of oppression. From this context, the dissertation analyzes three major issues faced by the WPA: the debate over standardized discourse, the influence of the job market on pedagogical decisions, and the (de)politicizing of the composition classroom. In the following sections, these issues will be related directly to critical theories from postcolonial and composition studies that assist in articulating the issues of identity politics, hegemonic struggle, interpellation and interpolation, subaltern voice, and hybridity that are so crucial to writing program pedagogy and administration in the postcolonial age, for it is my argument that the writing classroom is a crucial site of contention in which the politics of identity are manifested as students appropriate and are appropriated by discourse.
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Huddart, David Paul. "The foreignness of autobiography : inventing postcolonial beginnings." Thesis, University of Sussex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343372.

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Bhabha, Homi K. "The location of culture critical theory and the postcolonial perspective." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314886.

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Greedharry, Mrinalini. "Psychoanalysis and its colonial discontents, rethinking psychoanalytic theory in postcolonial studies." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37402.pdf.

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Al-Abbood, Muhammed Noor. "The cultural politics of resistance : Frantz Fanon and postcolonial literary theory." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310373.

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Greedharry, Mrinalini. "Of two minds : the uneasy relationship between psychoanalysis and postcolonial theory." Thesis, Goldsmiths College (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420352.

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Rao, Rahul. "Postcolonial cosmopolitanism : between home and the world." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:6eb91e22-9563-49a2-be2b-402a4edd99b5.

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The thesis aims to address criticisms of cosmopolitanism that characterise it as an elite discourse, by exploring the role that it might play in Third World resistance movements. In doing so, it complicates the landscape of international normative theory, which has traditionally been mapped as a debate between cosmopolitanism and communitarianism. Part I of the thesis argues that cosmopolitanism and communitarianism can function as languages in which First and Third World states respectively justify exercises of power that impede the self-determination of Third World societies. These discourses of power frame the condition of postcoloniality, which might be understood – borrowing the terminology of International Society theorists – as an entrapment of Third World societies between 'coercive solidarism' and 'authoritarian pluralism'. A normative worldview committed to enhancing the scope for self-determination of such societies must be critical of the production of both external and internal environments that are hostile to the enjoyment of self-determination by Third World peoples. Part II of the thesis explores the political challenges of sustaining such a critique by studying four theorists of resistance who perceive themselves as manoeuvring between hostile external and internal environments. It analyses the political thought of Rabindranath Tagore and Edward Said, who were both leading figures of anti-colonial nationalist movements but also fierce critics of nationalism. It also studies the activism of two leaders in the field of 'anti-globalisation' protest – Subcomandante Marcos of the Zapatistas in Mexico and Professor Nanjundaswamy of the Karnataka State Farmers' Association in India – who struggle against both national elites and global capital. Part II concludes that if resistance in the condition of postcoloniality must grapple simultaneously with both a hostile 'outside' and 'inside', it must speak in mixed registers of universalism and particularity. Cumulatively, the thesis demonstrates that the language of common humanity operates in ways that are both oppressive and emancipatory, just as the language of community is a source of both repression and refuge. Normative theory that does not seek to hold both in tension fails the needs of our non-ideal world.
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Moss, Laura F. E. "An infinity of alternate realities, reconfiguring realism in postcolonial theory and fiction." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0004/NQ31944.pdf.

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Noman, Abu Sayeed Mohammad. "Africological Reconceptualization of the Epistemological Crises in Postcolonial Studies." Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/491533.

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African American Studies
Ph.D.
“Africological Reconceptualization of the Epistemological Crises in Postcolonial Studies” aims at investigating the epistemological problems and theoretical inconsistencies in contemporary post-colonial studies. Capitalizing the Afrocentric theories of location, agency, and identity developed by Molefi Kete Asante and Ama Mazama, this research takes Afrocentricity beyond the Africological analysis of African phenomenon and demonstrates its applicability in resolving issues that concern human liberation irrespective of race, class, gender, and nationality. To do so, this project juxtaposes the theories of Edward Said, Homi Bhabha, and Gayatri Spivak with the Afrocentric theories of Molefi Asante and Ama Mazama, and demonstrates that the application of Afrocentric methods can help answering severe allegations against postcolonialism raised by a number of critics from within the school itself. Issues concerning spatial and temporal location of the term post-colonial, commodity status of post-colonialism, and crises in the post-colonial pedagogy can be addressed from an Afrocentric perspective based on a new historiography. To support the proposed arguments, the paper provides an Afrocentric analysis of some postcolonial works and shows how the very radical stance of postcoloniality has been neutralized by the Western academy. Simultaneously, the research also shows, despite being ridiculously disparaged as essentialist and racist, Afrocentricity is fundamentally radical and quintessentially emancipatory in its relentless fight against misrepresentation, pseudoscience, and injustice in the name of objective scholarship perpetrated by Eurocentric intellectuals—particularly from Asia and Africa.
Temple University--Theses
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Books on the topic "Postcolonial theory"

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Juan, E. San. Beyond Postcolonial Theory. New York: Palgrave Macmillan US, 1998. http://dx.doi.org/10.1007/978-1-349-61657-2.

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Juan, E. San. Beyond postcolonial theory. New York: St. Martin's Press, 1998.

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Huddart, David. Postcolonial theory and autobiography. New York: Routledge, 2007.

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Greedharry, Mrinalini. Postcolonial Theory and Psychoanalysis. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230582958.

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1955-, Carroll Clare, and King Patricia 1940-, eds. Ireland and postcolonial theory. Notre Dame, Ind: University of Notre Dame Press, 2003.

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1952-, Barker Francis, Hulme Peter 1948-, and Iversen Margaret, eds. Colonial discourse/postcolonial theory. Manchester: Manchester University Press, 1996.

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1952-, Barker Francis, Hulme Peter, and Iversen Margaret, eds. Colonial discourse, postcolonial theory. Manchester [England]: Manchester University Press, 1994.

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1955-, Carroll Clare, and King Patricia 1940-, eds. Ireland and postcolonial theory. Cork: Cork University Press, 2003.

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Nordquist, Joan. Postcolonial theory: A bibliography. Santa Cruz, CA: Reference and Research Services, 1998.

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Nordquist, Joan. Postcolonial theory.: A bibliography. Santa Cruz, CA: Reference and Research Services, 1999.

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Book chapters on the topic "Postcolonial theory"

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Ahmed, Siraj. "Postcolonial Theory." In A Companion to Literary Theory, 261–74. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781118958933.ch21.

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Ponzanesi, Sandra. "Postcolonial Theory." In The SAGE Handbook of Media and Migration, 17–24. 1 Oliver's Yard, 55 City Road London EC1Y 1SP: SAGE Publications Ltd, 2020. http://dx.doi.org/10.4135/9781526476982.n5.

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Majumdar, Rochona. "Postcolonial theory." In The Routledge Companion to Historical Theory, 163–78. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367821814-11.

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Tyson, Lois. "Postcolonial criticism." In Critical Theory Today, 363–409. 4th ed. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003148616-12.

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Takayanagi, Taeko. "Postcolonial feminist theory." In Informal Learning and Literacy among Maasai Women, 9–25. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Revision of author’s thesis (doctoral)–University of Sydney, 2017,: Routledge, 2019. http://dx.doi.org/10.4324/9780429465970-2.

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McLennan, Gregor. "Eurocentrism: Postcolonial Theory." In Sociological Cultural Studies, 81–98. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1057/9780230625587_5.

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Jazeel, Tariq. "The geography of theory." In Postcolonial Spaces, 164–84. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230342514_12.

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Jazeel, Tariq. "Postcolonial theory and geography." In Postcolonialism, 1–21. First Edition. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315559483-1.

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El Shakry, Omnia. "Colonialism and Postcolonial Theory." In The Palgrave Handbook of Psychosocial Studies, 1–25. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-61510-9_15-1.

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Juan, E. San. "Introduction." In Beyond Postcolonial Theory, 1–19. New York: Palgrave Macmillan US, 1998. http://dx.doi.org/10.1007/978-1-349-61657-2_1.

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Conference papers on the topic "Postcolonial theory"

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Heng, Xuemin. "Studies of Postcolonial Theory and Postcolonial Translation Theory." In Proceedings of the 2018 2nd International Conference on Education Innovation and Social Science (ICEISS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iceiss-18.2018.25.

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Merritt, Samantha, and Shaowen Bardzell. "Postcolonial language and culture theory for HCI4D." In the 2011 annual conference extended abstracts. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1979742.1979827.

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Li, Ying. "On the Postcolonial Hybridity Theory in Translation Studies." In 2016 International Conference on Contemporary Education, Social Sciences and Humanities. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/iccessh-16.2016.103.

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Fellahi, Nadjla. "The Impact of Globalization on Architectural Production in Algeria Regarding Post-colonial Identity." In 6th International Students Science Congress. Izmir International Guest Student Association, 2022. http://dx.doi.org/10.52460/issc.2022.002.

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Algeria imported Western culture through early globalization, which continued with the global integration of the French colonial period and proceeded its impact in the postcolonial era. This paper seeks to analyse the impact of globalization in Algeria in the postcolonial era starting from the remaining colonial impact, as well as how it functioned as an introduction to modern globalization aspects in the postcolonial Algerian identity in the decades before to present. The impact of thousands of colonial houses occupied by Algerians shortly after independence that created old/new dwellings, as well as the rise of individualism as a result of the change in housing notion. The reaction of nationalist Algerian architects as well as the consequences of academics and architects studying abroad in parallel with the availability of internet, architectural media, and commodities, and the rise of consumer culture, that led the change in Algerians' housing preferences. Foreign investments and globalization trends: Are all the aspects that have been discussed to understand the impact of globalization on the post-colonial Algerian identity regarding architectural production. The results show that the Algerian post-colonial architectural production has been remarkably affected by both earlier globalization and modern globalization. Local authorities of Algeria can focus on making young architects familiar with traditional culture in order to maintain the authenticity of their culture in architectural design in the upcoming future.
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Uzra, Mehbuba Tune, and Peter Scrivener. "Designing Post-colonial Domesticity: Positions and Polarities in the Feminine Reception of New Residential Patterns in Modernising East Pakistan and Bangladesh." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4027pcwf6.

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When Paul Rudolph was commissioned to design a new university campus for East Pakistan in the mid-1960s, the project was among the first to introduce the expressionist brutalist lexicon of late-modernism into the changing architectural language of postcolonial South and Southeast Asia. Beyond the formal and tectonic ruptures with established colonial-modern norms that these designs represented, they also introduced equally radical challenges to established patterns of domestic space-use. Principles of open-planning and functional zoning employed by Rudolf in the design of academic staff accommodation, for example, evidently reflected a socially progressive approach – in light of the contemporary civil rights movement back in America – to the accommodation of domestic servants within the household of the modern nuclear family. As subsequent residents would recount, however, these same planning principles could have very different and even opposite implications for the privacy and sense of security of Bangladeshi academics and their families. The paper explores and interprets the post-occupancy experience of living in such novel ‘ultra-modern’ patterns of a new domesticity in postcolonial Bangladesh, and their reception and adaptation into the evolving norms of everyday residential development over the decades since. Specifically, it examines the reception of and responses to these radically new residential patterns by female members of the evolving modern Bengali Muslim middle class who were becoming progressively more liberal in their outlook and lifestyles, whilst retaining consciousness and respect for the abiding significance in their personal and family lives of traditional cultural practices and religious affinities. Drawing from the case material and methods of an on-going PhD study, the paper will offer a contrapuntal analysis of architectural and ethnological evidence of how the modern Bengali woman negotiates, adapts to and calibrates these received architectural patterns of domesticity whilst simultaneously crafting a reembraced cultural concept of femininity, in a fluid dialogical process of refashioning both space and self.
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Engberg, Maria. "Postcolonial Design Interventions: Mixed Reality Design for Revealing Histories of Slavery and their Legacies in Copenhagen." In Nordes 2017: Design and Power. Nordes, 2017. http://dx.doi.org/10.21606/nordes.2017.023.

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Timiri, Sai Chandra Mouli. "Rise and Decline of Languages: A Struggle for Survival." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.3-3.

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Shifts in language presence are often predicated on the political and economic power of its users, where power level correlates with the longevity of the language. Further, during language contact, any resistance between the communities may lead to political and social conflict. The dominant language usually prevails, subjugating the weaker speech communities to the point where they adapt in various ways, processes which effect hegemonies. Language contact also motivates bilingualism, which takes effect over years. This paper suggests that, observing colonization through certain Asian countries, and centrally India, phonological influences have become conspicuous. Postcolonial contexts have selected language identities to assert local linguistic and sociocultural identities through specifying phonetic uniqueness. The study notes that economic trends alter this process, as do political factors. The study investigates how the role of English as an official language and lingua franca in India predicates the selection of certain phonetic patterns so as to legitimize identities of language communities. As such, Indian Englishes have developed their own unique varieties of language, through this process.
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Gatt, Suzanne, Charmaine Bonello, Josephine Deguara, Rosienne Farrugia, Tania Muscat, Josephine Milton, Lara Said, and Jane Spiteri. "Exploring The Influence of COVID-19 on Initial Teacher Education in Malta: Student Participation in Higher Education." In Seventh International Conference on Higher Education Advances. Valencia: Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/head21.2021.12794.

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The COVID-19 pandemic forced a rapid transition from onsite to online learning spaces for initial teacher education (ITE); with Universities even adopting new modes of pedagogy and assessment. This study explores: (1) how Maltese ITE undergraduate early years and postgraduate primary education students dealt with more remote forms of learning during the pandemic in Malta, and (2) the teaching/lecturing modes used, by lecturers, for remote learning, assessment and concerns that tie-in with broader student wellbeing. The data were gathered through an online quantitative survey designed to collect information about ITE students’ views. Student responses strongly suggest that in the eventuality of an ongoing vaccination ‘post-COVID’ era, ITE within HE programmes should consider revisiting the course content and delivery, supporting and fostering, blended and online approaches. A ‘blind spot’ reflecting the struggle for independence, autonomy, and control during COVID-19 in a postcolonial Maltese Higher Eduction context also emerged. The insights gained highlight how ITE students’ views on their experiences of online pedagogy, assessment, and how these new modes impacted their wellbeing within a Maltese HE context can serve to inform policy and practice. These results emphasize the need to promote participatory research amongst university students as key to inform HE policy and practice. Keywords: Initial Teacher Education; Online learning; Covid-19; student participation; Higher Education
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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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