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

By John Randolph LeBlanc

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

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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. ”52 Homeplace is multiple. There, we accept differences, negotiate conflicts, and, most important, love one another. This is not easy. Home is always the site of our first wounds, our first understandings of the self as separate from the other.

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. For Nandy, accepting the definition of “Hindu” opens up a past of multiple resources, such as the ones Gandhi used. One can see Hindu as Hebrew as black as Palestinian as Indian; all these peoples are named by others, and are remnants, left-overs, and survivors, whose experiences tell, despite their apparent fragmentation, a whole story.

Identity is not formed, therefore, in the simple recovery of the past, but in the way in which we position ourselves in relation to that past and rename ourselves and our realities. This renaming becomes layered, opaque, complex. Storytelling, memory, is one modality of this renaming. Nandy confirms the importance of storytelling and myth-making. Myths, he tells us, contain history while being open to invention. 46 Community, myth, and individual story are the “other language” that incorporate the West and remain outside it at once.

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