[ Ancient and Modern Religion and Politics: Negotiating by John Randolph LeBlanc

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 resources for [ Ancient and Modern Religion and Politics: Negotiating Transitive Spaces and Hybrid Identities By ( Author ) Oct-2012 Hardcover

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When you look and see Palestinians, as I do all the time, it’s very difficult to say that this is just metaphorical, because it’s terrible, it’s lived. —Edward Said1 Statelessness is a political form of transitivity, one that usually involves violence and displacement. The state is a different structure from community or the polis that we have explored previously. 2 It involves order, norms, protocols, legislation, territory, and symbols (like flags). Appadurai writes that the state sees itself as complete.

53 We find ourselves, as postmodern and postcolonial people, in multiple communities of affiliation, some permanent and some temporary. This leads us back to Nandy’s notion of the liminal Hindu. Hindu, Nandy reminds us, is a made-up term. It “was first used by the Muslims to describe all Indians who were not converted to Islam. ”54 Reading this, one can contemplate the power of renaming, and of, as Charles Long reminded us, willingly embracing what we have been forced to undergo, and in that acceptance, signifying and finding power.

49 This location does not deny history; instead, it affirms myth in history and, thereby, orders history in a new way. This location does not deny suffering and trauma; it embraces suffering and reminds trauma of old languages that might give it voice. This location does not rule; it hides, remains private until it can speak. It is home—or as bell hooks more accurately calls it, “homeplace,” stressing particularity as well as function. hooks hopes for homeplace to be a safe, revitalized community of human G o i n g H o m e i n L o n g a n d N a n dy 41 persons in mutual interactions.

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