Готові списки джерел за темами / Postcolonial world

Добірка наукової літератури з теми "Postcolonial world"

Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 28 липня 2024

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Статті в журналах з теми "Postcolonial world"

Dawson Varughese, Emma. "New departures, new worlds: World Englishes literature." English Today 28, no. 1 (March 2012): 15–19. http://dx.doi.org/10.1017/s0266078411000630.

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This article focuses on Anglophone writing of a British postcolonial legacy as opposed to writing of a Lusophone, Francophone, Belgian, Dutch, or German legacy. Moreover, this specific phrase of ‘Anglophone writing of a British postcolonial legacy’ is employed in recognition of a move away from the label ‘postcolonial writing’. The article will suggest that recently published texts are engaged in new departures which seemingly appear to be taking us away from the classic ‘postcolonial’ text. Thus, in recognition of these new departures, the terminology used in this article will attempt to better encapsulate the sense of the provenance of the writing and yet at the same time move the terminology ‘forward’, away from the label of the ‘postcolonial’.

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Mukherjee, Reshmi. "The Postcolonial World." South Asian Review 40, no. 1-2 (February 14, 2019): 129–31. http://dx.doi.org/10.1080/02759527.2019.1575044.

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Jerome Winter. "Postcolonial SF vs. the World." Science Fiction Studies 41, no. 3 (2014): 676. http://dx.doi.org/10.5621/sciefictstud.41.3.0676.

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Graham, James, Michael Niblett, and Sharae Deckard. "Postcolonial studies and world literature." Journal of Postcolonial Writing 48, no. 5 (December 2012): 465–71. http://dx.doi.org/10.1080/17449855.2012.720803.

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Boehmer, Elleke. "The World and the Postcolonial." European Review 22, no. 2 (May 2014): 299–308. http://dx.doi.org/10.1017/s106279871400012x.

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This article examines the increasing competition in the academic market between conventional terms such aspostcolonialandanglophone literatureand their cognates, and the newly current termworld literature. Even in postcolonial studies circles, world literature is increasingly taken to refer not only to ‘the best ever written’, as before, but to literature produced within and in response to a globalizing world. The paper explores the different valences of this shift, and the tensions and contradictions it has generated within the wider anglophone literary field.

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Wilmsen, David. "Globalization and the Postcolonial World." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 132–35. http://dx.doi.org/10.35632/ajis.v19i3.1931.

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According to Ankie Hoogvelt, this book is intended to "introduce students todebates regarding the development prospects of the Third World." This sheaccomplishes in very compact and richly documented detail. Indeed, thereare so many citations that the lack of a bibliography is sorely felt.The book is divided into three parts, each addressing a broad themeaffecting development and the Third World. The first considers the historicalroute of capitalist expansion into a world economic system by means of,among other things, the core countries' depredations of their peripheralcolonies. The second treats the world economy's increasing internationalizationand the retrenchment of wealth accumulation by means of strategichegemony and economic regulation, especially by the United States. Thefinal part examines the resultant situations in the four distinct socioculturalrealms of the Third World, devoting a chapter to each: sub-Saharan Africa,the Islamic world, East Asia, and Latin America.True to the spirit of debate she is trying to foster in her students,Hoogvelt challenges some of the conventional assumptions about humansociety's advancement under globalization. She points out that, contraryto expert consensus, the flow of wealth to the Third world has declinedsince the colonial era. Or, again, that world trade represented a greaterpercentage of world production at the beginning of the twentieth century,before the era of globalization, than it did at its end, when it was in fullstride. Or, yet again, that much of the apparent increase in trade, especially ...

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Tiwari, Bhavya, and David Damrosch. "World Literature and Postcolonial Studies." Journal of World Literature 4, no. 3 (August 8, 2019): 301–4. http://dx.doi.org/10.1163/24056480-00403001.

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RAMACHANDRAN, AYESHA. "New World, No World: Seeking Utopia in Padmanabhan's Harvest." Theatre Research International 30, no. 2 (July 2005): 161–74. http://dx.doi.org/10.1017/s0307883305001161.

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This essay examines the theoretical and practical implications of performance as a utopian gesture, particularly with regard to postcolonial drama. Analyzing Manjula Padmanabhan's futuristic play, Harvest, as a case study, I argue that ‘utopia’ is a crucial critical concept for postcolonial dramatic practice because it stands for the collision and convergence of aesthetic and political interests, using the body itself as a site for representation and resistance. The play explores the extreme outcome of the international trade in human organs as a metaphor for neocolonialism and the constraints of postcolonial societies rent apart by economic inequalities. In this, it presents a moment of personal moral reckoning as a paradigmatic marker for an entire culture's confrontation with its utopian desires and their consequences. Harvest reflects the utopian impulse of modern drama masked by dystopic expression: it demands a differently imagined and shaped future, even as it chronicles the collapse of utopian visions in absolutist excess.

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Wiemann, Dirk, Shaswati Mazumdar, and Ira Raja. "Postcolonial world literature: Narration, translation, imagination." Thesis Eleven 162, no. 1 (February 2021): 3–17. http://dx.doi.org/10.1177/0725513621994707.

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Postcolonial criticism has repeatedly debunked the ostensible neutrality of the ‘world’ of world literature by pointing out that and how the contemporary world – whether conceived in terms of cosmopolitan conviviality or neoliberal globalization – cannot be understood without recourse to the worldly event of Europe’s colonial expansion. While we deem this critical perspective indispensable, we simultaneously maintain that to reduce ‘the world’ to the world-making impact of capital, colonialism, and patriarchy paints an overly deterministic picture that runs the risk of unwittingly reproducing precisely that dominant ‘oneworldness’ that it aims to critique. Moreover, the mere potentiality of alternative modes of world-making tends to disappear in such a perspective so that the only remaining option to think beyond oneworldness resides in the singularity claim. This insistence on singularity, however, leaves the relatedness of the single units massively underdetermined or denies it altogether. By contrast, we locate world literature in the conflicted space between the imperial imposition of a hierarchically stratified world (to which, as hegemonic forces tell us, ‘there is no alternative’) and the unrealized ‘undivided world’ that multiple minor cosmopolitan projects yet have to win. It is precisely the tension between these ‘two worlds’ that brings into view the crucial centrality not of the nodes in their alleged singularity but their specific relatedness to each other, that both impedes and energizes world literature today and renders it ineluctably postcolonial.

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Pradhan, Jajati K., and Seema Singh. "The future of postcolonial studies/What is a world: on postcolonial literature as world literature." Journal of Postcolonial Writing 54, no. 1 (June 2016): 131–33. http://dx.doi.org/10.1080/17449855.2016.1184786.

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Дисертації з теми "Postcolonial world"

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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Rao, D. V. "Figuring Naipaul : The subject of the postcolonial world." Thesis, University of Kent, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.383419.

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Clarke, Anna. "In a postcolonial world : the Indian novel in English." Thesis, University of Essex, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423519.

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Westerberg, Ågren Karl-Oscar. "Teaching the Postcolonial : Disrupting a euro-centric world-view in the multicultural classroom." Thesis, Linnéuniversitetet, Institutionen för språk och litteratur, SOL, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-16704.

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This thesis discusses postcolonial literature as focus of study on Swedish upper secondary school. It is based on literature concerning postcolonial literature, identification and culture. It also contains an empiric survey of the spread of usage of postcolonial liturature for educational purposes at upper secondary school in Sweden. The survey is in two parts, one qualitative with teacher interviews. The other part is quantitative, based on the results of a questionnaire by students.

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Adkins, Christopher David. "Get Ye A Copper Kettle: Appalachia, Moonshine, and a Postcolonial World." Scholar Commons, 2017. http://scholarcommons.usf.edu/etd/6610.

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For little over a century, the American region of Appalachia was an internal mineral colony of the United States. This internal colonization produced innumerable negative environmental and economic effects, as well as – most insidious of all – the constructed stereotype of the Hillbilly that even in the Twenty-First Century refuses to die. Yet part and parcel of that same stereotype is something found all over Appalachia, representing a freedom, an identity, and an heritage so long denied to Appalachia and the Appalachian people on its own terms: moonshine, the colorless, unaged corn whiskey long produced both in Appalachia and its Celtic cultural antecedents in Europe. I use the pioneering work of Ronald D. Eller and Helen Matthews Lewis for the much-needed re-identification of Appalachia from the American Civil War onward to the 1960s as an internal mineral colony, the theoretical framework laid out by Étienne Balibar and Immanuel Wallerstein's joint theories on core-periphery relations, and some theories on the latter's reversal by the tourism industry in the work of Dean MacCannell. However, with them, I go further: in the contemporary day and age, most if not all of the challenges Appalachia presently faces is due to it falling away from colonization and having entered into a postcolonial state, and that only a newfound rootedness in the facets of traditional culture can assuage, and perhaps reverse it. I draw upon the cultural, social, and economic history of the home distilling of corn liquor – moonshine and moonshining. I show that, although found outside of the Appalachian region, moonshining should be best understood to be most closely associated with Appalachia and the Appalachian people. Further, I deconstruct, at least partially, the Hillbilly stereotype and show that part of its makeup – the making and drinking of moonshine – should instead be understood as a component of Appalachian culture and heritage.

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Mosher, Sarah Elizabeth. "Shooting The Canon: Feminine Autobiographical Voices of the French-Speaking World." Diss., The University of Arizona, 2008. http://hdl.handle.net/10150/194135.

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In the field of literary production, women's autobiographical writing has been one of the most powerful means of artistic expression. Life-writing is a genre of ambiguity and paradox intertwined with some of the most fundamental questions of literary studies. Within the domain of lettres françaises, new canons of female-authored literary works from France and the various regions of the non-Western French-speaking world have emerged during both the colonial and postcolonial periods. This body of published autobiographical texts has worked to re-define the very nature of twentieth and twenty-first century literary canons. In addition to the traditional autobiographical novel, other literary genres such as travel journals, diaries, poetry, confessions, memoirs, and autobiographical fiction provide authors with a wide array of literary alternatives to the classical autobiography. Focused on the autobiographical texts and films of five French-speaking women of the twentieth century, this study examines both canonical and marginal female authors from France, Northern Africa, and the Caribbean. In addition to dealing with issues such as personal freedom, language, social class, the desire to write, family, alterity, and space, this project seeks to analyze how five French-speaking women autobiographers of different generations and social and national origins established a literature of their own through a métissage of autobiographical forms. Since autobiography is a mode that historically has been defined by mostly white, Christian, European men of the upper social echelon, I propose to show the different ways in which the women of this study have in fact been “shooting the autobiographical canon” by taking over, taking aim at, or altering the established domain of male-authored life-narratives as in the case of Simone de Beauvoir, Elisabeth Lacoin and Maryse Condé, or in filming a new canon of autobiographical expression in the case of Assia Djebar’s and Yamina Benguigui’s documentaries.

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Hoene, Christin. "Sing who you are : music and identity in postcolonial British-South Asian literature." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/7794.

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This thesis examines the role of music in British-South Asian postcolonial literature, asking how music relates to the possibility of constructing postcolonial identity. The focus is on novels that explore the postcolonial condition in India and the United Kingdom, as well as Pakistan and the United States: Vikram Seth's A Suitable Boy (1993), Amit Chaudhuri's Afternoon Raag (1993), Suhayl Saadi's Psychoraag (2004), Hanif Kureishi's The Buddha of Suburbia (1990) and The Black Album (1995), and Salman Rushdie's The Ground Beneath Her Feet (1999). The analysed novels feature different kinds of music, from Indian classical to non-classical traditions, and from Western classical music to pop music and rock 'n' roll. Music is depicted as a cultural artefact and as a purely aestheticised art form at the same time. As a cultural artefact, music derives meaning from its socio-cultural context of production and serves as a frame of reference to explore postcolonial identities on their own terms. As purely aesthetic art, music escapes its contextual meaning. The transcendental qualities of music render music a space where identities can be expressed irrespective of origin and politics of location. Thereby, music in the novels marks a very productive space to imagine the postcolonial nation and to rewrite imperial history, to express the cultural hybridity of characters in-between nations, to analyse the state of the nation and life in the multicultural diaspora of contemporary Great Britain, and to explore the ramifications of cultural globalisation versus cultural imperialism. Analysing music's cultural meaning and aesthetic value in relation to postcolonial identity, this thesis opens up new frames of textual and cultural analysis that help understand the postcolonial condition from the interdisciplinary perspective of word and music studies.

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Lok, Mai-chi Ian, and 樂美志. "Cultural understanding in English studies: anexploration of postcolonial and world Englishes perspectives." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B35804749.

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Lok, Mai-chi Ian. "Cultural understanding in English studies an exploration of postcolonial and world Englishes perspectives /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B35804749.

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Kroeker, Amy D. "Separation from the world, postcolonial aspects of Mennonite/s writing in Western Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/MQ62773.pdf.

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Книги з теми "Postcolonial world"

Hoogvelt, Ankie. Globalisation and the Postcolonial World. London: Macmillan Education UK, 1997. http://dx.doi.org/10.1007/978-1-349-25671-6.

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Hoogvelt, Ankie. Globalization and the Postcolonial World. London: Macmillan Education UK, 2001. http://dx.doi.org/10.1007/978-1-137-06331-1.

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Sturm-Trigonakis, Elke, ed. World Literature and the Postcolonial. Berlin, Heidelberg: Springer Berlin Heidelberg, 2020. http://dx.doi.org/10.1007/978-3-662-61785-4.

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Romdhani, Rebecca, and Daria Tunca. Narrating Violence in the Postcolonial World. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003110231.

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1960-, Park You-me, and Sunder Rajan Rajeswari, eds. Austen in the world: Postcolonial mappings. London: Routledge, 2000.

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Varughese, Emma Dawson. Beyond the postcolonial: World Englishes literature. New York: Palgrave Macmillan, 2012.

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Jerome, Cohen Jeffrey, ed. The postcolonial Middle Ages. New York, N.Y: Palgrave, 2001.

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Forsdick, Charles, and David Murphy, eds. Postcolonial Thought in the French-speaking World. Liverpool: Liverpool University Press, 2009. http://dx.doi.org/10.5949/upo9781846310553.

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Forsdick, Charles, and David Murphy, eds. Postcolonial Thought in the French-speaking World. Liverpool: Liverpool University Press, 2009. http://dx.doi.org/10.5949/upo9781846319808.

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1970-, Roos Bonnie, and Hunt Alex, eds. Postcolonial green: Environmental politics and world narratives. Charlottesville: University of Virginia Press, 2010.

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Частини книг з теми "Postcolonial world"

Seth, Sanjay. "A ‘Postcolonial World’?" In Contending Images of World Politics, 214–26. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-0-333-98553-3_15.

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Boehmer, Elleke. "Concepts of Exchange—Poetics in Postcolonial, World, and World-Systems Literatures." In Postcolonial Poetics, 145–72. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-90341-5_7.

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Roy, Sneharika. "A Postcolonial Studies Approach." In The Epic World, 30–44. London: Routledge, 2024. http://dx.doi.org/10.4324/9780429286698-4.

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Jameson, Fredric. "Third-World Literature in the Era of Multinational Capitalism." In Postcolonial Studies, 71–90. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781119118589.ch5.

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Bartels, Anke, Lars Eckstein, Nicole Waller, and Dirk Wiemann. "Postcolonial Writing and World Literature." In Postcolonial Literatures in English, 15–32. Stuttgart: J.B. Metzler, 2019. http://dx.doi.org/10.1007/978-3-476-05598-9_3.

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Bandia, Paul F. "Translation, World Literature, Postcolonial Identity." In The Palgrave Handbook of Literary Translation, 499–516. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75753-7_25.

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Göttsche, Dirk. "World Literature Beyond the Postcolonial?" In World Literature and the Postcolonial, 103–18. Berlin, Heidelberg: Springer Berlin Heidelberg, 2020. http://dx.doi.org/10.1007/978-3-662-61785-4_7.

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Weinstein, Barbara. "History Without a Cause? Grand Narratives, World History, and the Postcolonial Dilemma." In Postcolonial Studies, 193–210. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781119118589.ch12.

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Åkesson, Lisa. "Postcolonial Encounters in a Lusotropical World." In Postcolonial Portuguese Migration to Angola, 33–56. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73052-3_2.

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Ahuja, Neel. "Postcolonial Critique in a Multispecies World." In Representing the Modern Animal in Culture, 227–37. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137428653_13.

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Тези доповідей конференцій з теми "Postcolonial world"

Alghofaili, Sultan. "Wangari Maathai’s Postcolonial Environmental Struggle." In 4th World Conference on Social Sciences. ACAVENT, 2022. http://dx.doi.org/10.33422/4th.worldcss.2022.06.120.

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Chen, Steven, and Eric Chuan-Fong Shih. "CITY BRANDING THROUGH CINEMA: CREATING HONG KONG’S POSTCOLONIAL IDENTITY." In Bridging Asia and the World: Global Platform for Interface between Marketing and Management. Global Alliance of Marketing & Management Associations, 2016. http://dx.doi.org/10.15444/gmc2016.07.08.02.

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Ho Schar, Cathi, and Daniel S. Friedman. "The Politics of Repair in a Postcolonial Context: A Minor Case Study." In 2018 ACSA International Conference. ACSA Press, 2018. http://dx.doi.org/10.35483/acsa.intl.2018.51.

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The University of Hawai‘i at Mānoa is the flagship campus for the country’s most remote and westernmost state. It lies over two thousand nautical miles from the nearest continent, roughly in the center of the Pacific Ocean, the largest division of the world hydrosphere. Until 1893, Hawai’i was a sovereign kingdom. In 1959, the U.S. government annexed Hawaiʻi as the last and newest of its fifty states. This vivid context—Pacific, Asian, Hawaiian, American, postcolonial—constitutes both a geographical and cultural orientation. In view of these numerous, vivid conditions, our paper offers a single case study based on small projects underway at Mānoa, where the senior leadership of the university invited the newly established University of Hawai‘i Community Design Center to address the chronic disrepair of campus buildings and public spaces through low-cost, high-impact design interventions. The aim of these interventions is to improve perceived qualities of public space and campus character, which have suffered under the weight of the university’s half-billion dollar deferred maintenance backlog.

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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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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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