By John Randolph LeBlanc
[ historic and sleek faith and Politics: Negotiating Transitive areas and Hybrid Identities via ( writer ) Oct-2012 Hardcover
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Additional resources for Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities
29 What we want to say is the language of the culture may not be able to articulate. ”30 Edkins sees in memorials a mode of representation, beyond words, that lets the traumatized speak, albeit in a culturally authorized way. Nandy, however, believes that there is a counter-strain, which postmodern thinkers will call “counter-memory” that always already speaks. ”31 This strain challenges structure and the false homogeneity that colonialism, for example, tries to assert. In deconstructing hegemony and homogeneity, this counter-force generates new forms.
Phillips’s silence as sound does not mean that the pain is gone. What we need, however, are new ways to deal with that pain. ” Diaspora has been, however, a fact of human existence since there have been human beings: we are transitive beings who move, by choice and by force. Diaspora is, ﬁnally, another form of journey. We focus, as theorists and experiencing persons, on the dispersion; what Phillips and Bhabha show us is the meaning of the journey itself. In diaspora, whether this is good or bad, we are forced to construct selves and empower ourselves.
Phillips asks where such soundness is in diaspora. Second, it also means to “sound out”: to measure the depths, intentions, opinions, will, and desires of another—that is, to fathom, which is Phillips’s task. Finally, sound is that which is heard, both something made and an effect; it is call and response. Phillips’s work is incredibly rich. We can focus here only on his trip to Ghana and on the stories he tells to parallel his own journey. As his memoir begins, he leaves Liverpool, a center of the slave trade, disillusioned.
Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities by John Randolph LeBlanc
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