By John Randolph LeBlanc
[ historic and smooth faith and Politics: Negotiating Transitive areas and Hybrid Identities by way of ( writer ) Oct-2012 Hardcover
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Extra resources for Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities
What Phillips encounters at Panafest is the negative. Those at Panafest are thinking, for black Americans, for example: I am black; therefore, I am African. This, we see, is not true, yet such an experience is not a wasted one. Finding and seeking experiential commonality only to realize that you are not what you thought you were or that the experience is not what you thought it was can be formative of self. The danger is, as the Panafest illustrates, positing no difference: the “other” is the self.
11 Waldron contends that the Western commitment to property as an essential element of personhood ﬁnds its reﬂection in the legal structures of our communities. What property gives to those who possess it is a space in and from which to meet basic human needs (eating, sleeping, disposing of body waste, some physical autonomy, and security). To be homeless is to be without real property, and, therefore, without the space that is utterly required to be human. To be homeless is also to be without voice or positive legal identity, without legal or social protection.
37 Th e P ro b l e m o f Tr a n s i t i v e I d e n t i t y 27 Stable and “pure” locations, like home or Africa, seem far in the past and irretrievable. The meaning is in the mixture and in those who live in it with integrity. In all the confusion, what stands out are these three lives: Ocansey, Quaque, and Waring. Theirs are located lives lived transitively in Bhabha’s interstices. Each lived within his location but changed it as well, in small and large ways. These three represent the three domains of interaction in the colonial nation/space: economics, religion, and law.