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By John Randolph LeBlanc

[ historical and sleek faith and Politics: Negotiating Transitive areas and Hybrid Identities by way of ( writer ) Oct-2012 Hardcover

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35 Phillips visits Waring’s and his wife’s graves, on the edges of Charleston’s Magnolia Cemetery. ”36 After leaving the cemetery, he thinks about Waring as he attends an African/African American festival in Charleston and speculates, given Waring’s life, on what home might mean in this modern world: The rhythms of Africa floating over Charleston . . Somewhere in the distance . . Sullivan’s Island. And before Sullivan’s Island? Africa. And the vessel’s European point of departure? Its home port?

26 The first thing to face, as Warren’s comment suggests, is that all are involved and implicated: all have been part of the structure, acting within it in both authorized and unauthorized ways. There are no innocent people here. The enemy, bound to us in every imaginable combination of relationship, is our intimate partner. In a structure in which we have been implicated, if not cooperative, whether consciously or not, in which self-definition goes on under even the most extreme circumstances, how do we break the victim-victimizer cycle?

55 Diaspora has generated the need for a new covenant, a renewed consensual association of previously unrelated persons who share an experience of suffering and survival, articulated in a variety of stories, and who take responsibility for each other’s stories in community. Toni Morrison ends her monumental novel Beloved with the image of putting stories side-by-side to become a “friend” of the other’s mind. In this image, homeplace is the space in which conversation is shared, in which confession is made, in which the witness testifies and is acknowledged.

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