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By John Randolph LeBlanc

[ old and smooth faith and Politics: Negotiating Transitive areas and Hybrid Identities via ( writer ) Oct-2012 Hardcover

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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.

As his memoir begins, he leaves Liverpool, a center of the slave trade, disillusioned. He parallels his time in Liverpool with that of John Ocansey, who came to Liverpool in 1881 to try to discover why his father, William Ocansey, had not received the ship he ordered from Robert W. Hickson, a Liverpool businessman. Like Ocansey, who wanders the streets of Liverpool and who leaves the city knowing that his family has 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 23 been cheated but finds no resolution, Phillips explores Liverpool and leaves the city in sad wonder.

The self and/in its search for identity is the engine that drives culture. ” We are most willing to accept creolization 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 29 in play: in carnival, like Mardi Gras; in music; and in food; we then want the “sign” of our participation in otherness: the tee shirt. Commodification gives us an excuse to stop searching, to allow ourselves to be named and then silenced. We have tried to deconstruct name and silence, to add dimension to diaspora. In the twenty-first century, as Bhabha and Phillips show us, the categories of oppressor/oppressed are complicated and, perhaps, empty.

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