Spring Interim Report, The George and Lisa Zakhem Kahlil Gibran Chair for Values and Peace, 2010.
Suheil B. Bushrui, "The First Arab Novel in English: The Book of Khalid", Odisea, no 14, 2013, pp. 27-36.
Suheil Badi Bushrui, "The Enduring Legacy of Kahlil Gibran", Odisea, 12, 2011, pp. 7-14.
Suheil Badi Bushrui, “Kahlil the Heretic on Liberty: A new Translation from the Arabic”. al-Kulliyah, Summer 1969, pp. 12-14.
Suheil Badi Bushrui, “May Ziadeh”. al-Kulliyah, Winter 1972, pp. 16-19.
Suheil Bushrui and James M. Malarkey (eds.), "The Literary Heritage of the Arabs: An Anthology", London: Saqi Books, 2013.
Syrian-Lebanese League of Liberation Papers, November 12, 1919 (excerpts)
Ṭansī Zakkā, "Mīn Nu'aymah wa Jubrān", Beirut: Matbaʻat al-Ma'rifah, 1988.
Tears and Laughter, Translated from the Arabic by Anthony R. Ferris, Edited by Martin L. Wolf, New York: Philosophical Library, 1947.
The Art of Kahlil Gibran [Exhibition Guide], Boston Public Library, January 6-29, 1983.
The Art of Kahlil Gibran, Telfair, Issue 8, Sept-Dec 2010, pp. 6-7.
The Astronomer (From the Drama, "The Madman"), On Giving and Taking (From the Drama, "The Madman"), The Seven Arts, January, 1917, pp. 236-237.
The Deeper Pain, The Syrian World, 6, 3, November 1931, p. 10 [digitized by the Moise A. Khayrallah Center for Lebanese Diaspora Studies, North Carolina State University, Raleigh, NC, USA].
The Enduring Legacy of Kahlil Gibran [2nd Gibran International Conference Proceedings], edited by S.Bushrui and J.Malarkey, with the assistance of T.Darabi, foreword by G.S.Zakhem, University of Maryland, College Park, 2013.
The Face of the Prophet, Raidy, July 2015.
The First International Conference on Kahlil Gibran: The Poet of the Culture of Peace, The Kahlil Gibran Research and Studies Project at the Center for International Development and Conflict Management, University of Maryland, College Park, December 9-12, 1999.
In 1920 Knopf published 'The Forerunner: His Parables and Poems.' It begins with a prologue in which the narrator says that each person is his or her own forerunner. Among the twenty-three parables are one in which a king abandons his kingdom for the forest; another in which a saint meets a brigand and confesses to committing the same sins as the bandit; and a third in which a weathercock complains because the wind always blows in his face. The volume closes with a speech, “The Last Watch,” presumably by the Forerunner, addressing the people of a sleeping city. The bitterness of the wartime writings of the years is largely gone, replaced by an ethereal love and pity for humanity that foreshadows Gibran’s later work.
