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By John Randolph LeBlanc

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

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Phillips travels from Guadeloupe, to Liverpool, to Ghana and the slave fort at Elmina, and finally, to Charleston, South Carolina. 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.

The “majority” in this situation controls, as Nandy puts it, both the stereotypes it creates and, as it appropriates the language of defiance of the oppressed,6 the style of dissent. If, as Marx argued, control of the ideology means control of the world, then, we argue, interrogating, challenging, changing, and sometimes destroying language become a path to freedom. G o i n g H o m e i n L o n g a n d N a n dy 33 Nandy, using Hegel, illustrates the sources of the kind of stalemate in which the intimate becomes enemy.

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. ”50 Such voice is, he argues, “authorial but not exactly authoritative”; it is an activity or space in which voice’s function depends on others,51 as in the jazz band.

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