By John Randolph LeBlanc
[ historical and sleek faith and Politics: Negotiating Transitive areas and Hybrid Identities by means of ( writer ) Oct-2012 Hardcover
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Additional info for Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities
He follows the trade routes opened by Europeans—routes that, eventually, became the routes of the slave trade, as goods from Liverpool were delivered in Ghana and traded for slaves, who were transported on the second leg of the journey, the Middle Passage, to the Americas, where they were sold for other goods. This commodiﬁcation of persons points to the doubleness that Du Bois, Bhabha, Gilroy, and Phillips explore, naturally placing one in the interstices, in a space of negotiation between cultures.
1 Like Said, Ashis Nandy, an Indian politician and psychologist, and Charles H. Long, an African American historian of religions, seek a response to the postcolonial dilemma, one that avoids anger, denunciation, nostalgia, and passivity. ”3 How does one construct new notions of freedom in a creolized space? ”4 In this chapter, we want to examine the possible forms that might emerge in an improvisational discourse on freedom. ” Next, we will suggest that intimacy might be not only a source or location of our problems in modern culture, but the answer to that problem.
Identity is not formed, therefore, in the simple recovery of the past, but in the way in which we position ourselves in relation to that past and rename ourselves and our realities. This renaming becomes layered, opaque, complex. Storytelling, memory, is one modality of this renaming. Nandy conﬁrms the importance of storytelling and myth-making. Myths, he tells us, contain history while being open to invention. 46 Community, myth, and individual story are the “other language” that incorporate the West and remain outside it at once.