By John Randolph LeBlanc
[ historical and glossy faith and Politics: Negotiating Transitive areas and Hybrid Identities via ( writer ) Oct-2012 Hardcover
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They desire to restore Hebrew practices they believe were once done purely in Africa. In contrast to these conﬂicting voices of ideological purity is a lived messiness. At the Western European-style hotel where Phillips stays is an additional assortment of peoples, from Jamaica, the United States, South Africa, and other places. They represent a cacophony of languages, cultural customs, and motivations. Kate, the African desk clerk, struggles, in an amusing and unsettling vignette, with the Jamaican delegation.
And, in telling stories, she suggests places we might locate ourselves imaginatively so that we can relocate ourselves humanly. 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.
The “other” cannot be kept, however, utterly distant from the self. ” Jamaicans and African Americans do, in one sense, share “Africanness,” though not purely. To move away from an idea of purity to the creole or the hybrid can lead to discoveries that reinforce an appreciation and acceptance of one’s original location by adding depth to the understanding of it. There is value in knowing you are not what you claim, as much as knowing what you are. This returns us to Bhabha’s performance of politics.