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Tracing Hybridity in Theory
... In the second half of the twentieth century, in part due to the poststructuralist resistance to 'notions of fixity and purity in origin' (Papastergiadis 2015(Papastergiadis [1997: 257) but mainly due to evolving politics of liberation and emancipation in industrialized societies, hybridity became more broadly associated with questions of 'subjectivity' and 'identity', eventually leading to notions of cultural hybridity (Kraidy 2005). Homi Bhabha's influential reading of the term in the context of colonialism (1994) marks the interstitial and the liminal, for example in processes like those of mimicry, which reproduce the dominant culture in an 'alien' indigenous/colonized setting. ...
... In the second half of the twentieth century, in part due to the poststructuralist resistance to 'notions of fixity and purity in origin' (Papastergiadis 2015(Papastergiadis [1997: 257) but mainly due to evolving politics of liberation and emancipation in industrialized societies, hybridity became more broadly associated with questions of 'subjectivity' and 'identity', eventually leading to notions of cultural hybridity (Kraidy 2005). Homi Bhabha's influential reading of the term in the context of colonialism (1994) marks the interstitial and the liminal, for example in processes like those of mimicry, which reproduce the dominant culture in an 'alien' indigenous/colonized setting. ...
... In the 19th century, natural scientists drew on the concept of hybridity to refer to the species that is produced when two separate species are mixed (Bridges and Pascoe, 2014). At this time, ''hybridity'' was embedded in models of scientific racism that purported to demonstrate the negative consequences of racial miscegenation (Bridges and Pascoe, 2014;Papastergiadis, 2015). Since then, ''hybridity'' has been extended to social contexts to understand the consequences of intercultural mixing. ...
... Viewed as the product of cultural exchange and transformation, the concept of hybridity has tremendous social and political power to challenge existing hierarchies and social inequalities (Werbner and Madood, 2015) because it disrupts the boundaries between ''us'' and ''them'' (Papastergiadis, 2015). Bhabha (1994), for instance, has argued that because colonial culture can never fully reproduce itself, each of its replications opens a ''slippage'' (Coombes and Brah, 2005: 11) in which colonial subjects produce a hybrid version of the ''original.'' ...
Penological literature has focused extensively, and often exclusively, on the “hypermasculine” nature of men’s prisons. A separate and relatively recent body of sociological research has explored “hybrid masculinities,” whereby (usually privileged) men selectively enact traits conventionally associated with subordinate masculinities and even femininities. In this article, I draw on 24 in-depth interviews with incarcerated men to argue that these men construct hybrid masculinities in response to their feelings of insecurity and to resist the hypermasculine prison environment. In so doing, I link theoretical literature on hybrid masculinities with penological research to explore how a particularly marginalized group of men construct hybrid masculinities to cope with and challenge hegemonic masculinity in prison.
... In studies about diaspora, the meaning one gives his/her sentiment of belonging to a particular territory, people, cultural practices and, generally, political state (Baldassar et al. 2017;Papastergiadis 1997) is vital. In this theme, the narrative develops around two main ideas within the topic of abstract representations of Vietnamese culture: Family relationships and the importance of education. ...
... In this manner, Bhabha argues that "third space is only a site in which difference of interacts and cultural production, not reflection or mimicry, from which new possibilities of identity are enabled. Hybridity found in the third space is a lubricant" (Papastergiadis 1997: 56) that fosters the interactions between different cultures. The third space helps Najwa cross the boundaries and limitations of binary thought and oppositional positioning found in the colonial thought. ...
The aim of this ongoing study is to conduct textual analysis of Leila Aboulela's novel, Minaret (2005), highlighting the struggle of the Muslim Arab women over adopting a Western yet traditionally religious identity on the bedrock of the Post-colonialist theory of Homi Bhabha. Najwa, the female protagonist of the novel experiences a sense of ambivalence because she finds herself in-between to choose the Western and Islamic life styles. The multiply identities and Najwa's struggle to grasp her developing Muslim identity are explored through her believing in Islam. The research study attempts to trace Najwa's trauma of identity crisis, frustration and loss in which her character develops to be religiously faithful in spite of living amongst non-Muslims and non-practicing Muslims in the West. The main argument of this research article provides the means of signifying individual struggle through which spiritual journey is successfully reached the level of achievement of a hybrid identity of Muslim and Western secular cultures.
... Since the influence of Homi K. Bhabha on the postcolonial theory of cultural hybridity is foundational to subsequent discussions in this research, he would merit a separate, albeit brief, treatment in this section. The prominence of the notion of cultural hybridity within academic disciplines in humanities could be traced back to Bhabha's groundbreaking essays (Burke 2009;Dirlik 1994;Hutnyk 2005;Kraidy 2002;Papastergiadis 1997;Werbner 1997;Yúdice 2001;Young 1995). His seminal book, The Location of Culture, is perhaps the single most important work on cultural hybridity in postcolonial studies (Huddart 2006). ...
This study explores intercultural social dynamics among international Christian workers (ICWs) who are part of multicultural teams (MCTs) engaged in Christian ministries in a North African country (NAC). It seeks to understand the lived realities of these Christian workers and their situatedness at intersections of multiple cultural flows. Ethnographic methods were utilized in this qualitative inquiry, including interviews, participant observation, and iterative-inductive mode of data analysis. The conceptual framework of this research was informed and reinforced by the theory of cultural hybridization.
A total of thirty-six interviews were conducted with forty-nine ICWs in three different formats – individual interviews, interviews with married couples, and a group interview. The participants were members of nine different evangelical mission organizations, seven of which were international mission organizations (IMOs) that operated in MCTs. Personal newsletters of several participants, websites of seven IMOs, and intercultural training materials of three organizations were also reviewed.
The findings of this research show that ICWs of IMOs working in MCTs in NAC go through complex intercultural social processes interwoven in the fabric of their everyday practice. These processes are mediated by their local NAC context and their MCT context and resulted in a set of internalized dispositions referred to as diasporic habitus. These ICWs also develop double discursive competence, a capacity to use both an essentialist and a processual notion of culture and switch fluidly between the two as they see fit.
This research reveals that, in light of the contemporary understanding of the concept of “culture” and the complex intercultural social processes taking place in many human contexts, it is necessary to revisit existing concepts used in missiology, such as the “people group” perspective and “dimensions of national culture.” The findings of this study also bring to attention the need for an interdisciplinary conversation involving cultural anthropology and sub-fields of psychology as they relate to intercultural social processes and the resulting changes among international Christian workers. Finally, this study suggests a reflexive approach to missiological research that incorporates self-awareness of one’s situatedness and is attentive to the lasting effects of historical entanglements.
... The "third space" is, however, by no means the space for "happy hybridity" (Lo, 2000), a term which conjures up an unproblematic productive interaction of cultures, and an allusion to a harmonious intermingling of cultural differences. On the contrary, the hybridization process entails a negotiation of differences that is invariably underpinned with disruption, disjunction, dissidence and disarticulation (Ang, 2000;Ang, 2001b;Papastergiadis, 1997). In other words, the synthesis of various components is concomitantly met with "an antithetical movement of coalescence and antagonism" (Young, 1995, p. 22). ...
... The postcolonial and postmodernist approaches to hybridity theory entails 'new' dimensions to cultural identity in the face of uncertainties in the era of globalisation. The hybrid is born out of the transgression of an exclusive boundary between 'us' and 'them' in the identity formation processes(Papastergiadis 2015). ...
Increased mobility facilitated by technology, government policies and economic demands has proffered global network of displaced population across the territories of nation-states. Under such circumstances, the South Asian migrants are experiencing revamped social structure in the hostland. Their diasporic consciousness is affected by the transnational movements that bring diverse cultures at a crossroad where identity formation processes become complex and more flexible. Hence, this paper tries to explore the dynamism in identity transformation of South Asian diasporas through the poets who creatively imagine their heritage. Present configurations of the world order promote cross-border ethno-cultural linkages which play significant role in redefining the notion of home and reshaping the diasporic identity into a dynamic and cosmopolitan one. Also, the memories of home/homeland work as a connecting link between generations of immigrant communities to cling to their ‘roots’. All these aspects of diasporicity are explored in reference to the selected works of six contemporary South Asian diaspora poets settled in North America and the United Kingdom.
... The case of hybridisation from South America is an illustration. Millions of people immigrated from all over the planet to South America, a situation that opened for creative hybridisation (Archetti 1999, Papastergiadis 1997. The hybrid is defined as the "creation of a pseudo-species as a result of the combination of two discrete species" (Archetti 1999:25). ...
Thesis part of master’s degree in social anthropology. The thesis explores the meaning of commercialization in football and its local effect among a group FC Barcelona supports called Dracs. The thesis is based on a nine months fieldwork carried out in 2002.
... It is important to note that leading scholars of cultural hybridity are not so fixated on the term hybridity as a definitive concept. Instead, they use it as a perspective, a framework through which they analyze processes of social interactions, mixing of cultural elements that travel from and to various places, and how each element in these encounters affect and change one another (See Bhabha 2004;García Canclini 2005Nederveen Pieterse 2015;Papastergiadis 2015). By definition, diaspora implies dispersion of people; migration means the movement of people. ...
This paper reflects on the growing interest of cultural hybridity among mission scholars. While cultural hybridity concept may provide a robust framework through which we can interpret complex social and cultural processes involved in Christian mission, there is also a danger that it might merely replace old missiological jargons, becoming a new cliche that quickly loses its relevance or persuasion. It is necessary for mission scholars to challenge those who misuse the hybridity concept and reduce it to an easy, simplistic ministry model. Such attempts could create a harmful pseudo-racial category that privileges a particular grouping of people rather than hinders Christian mission.
... Moreover, we have to deal with its pejorative biological background (cf. Papastergiadis 1997;Stewart 1999, 45;Weißköppel 2005, 317-319). In order to avoid the associations of this biological metaphor I would like to use a different term, namely 'entanglement' in English and 'Gefl echt' and 'Verfl echtung' in German (cf. ...
... In his opinion, all cultures are always hybrid and hybridity is meaningless as a description of 'culture' (for a similar argument see also Bruner, 2004), because this 'museumises' culture as a 'thing'. One may consequently ask whether this also applies to cultural identity, which is always hybrid (Morley & Kuan-Hsing, 1996), constructed through a negotiation of difference, and the presence of fissures, gaps, and contradictions are no longer necessarily seen as signs of failure (Papastergiadis, 2015). ...
Emergent mobile technologies are dramatically and rapidly changing not only the way we consume but also the way we live. In theory, it is becoming harder and harder to keep pace with the changes already embodied in practice. First, this paper aims to reduce the gap between theory and practice by introducing online/offline hybridity both as a new kind of hybridity and a universal contemporary human condition. Second, it presents the concept of hybrid space as a new frame of reference, as an overarching conception of our everyday. Third, it proposes the necessary micro-level updates regarding consumer self and consumption due to these changes in perspective. Fourth, it concludes by introducing privatescapes as a new global flow of shared private content with a significant impact on consumer behaviour.
... Studies like Machin and van Leeuwen (2004) 'Global Media: Generic Homogeneity and Discursive Diversity', Acheraïou (2011) Question of Hybridty andDirlik (1996) 'The Global in the local', to name only a few, warn us against globalism's homogenising power and how it disproportionately benefits Western capitalist institutions. Many more, Bhabha (1994), Pieterse ( , 2009) and Papastergiadis (2015), again to name only a few, look at hybridity, either from a global or post-colonial perspective, as a positive force that works against essentialism, and can potentially give agency to the Local, neutralise colonialism and subvert racism. Yet when it comes to 18 Days we have elements of inbetweeness that can be empowering, while at the same time, the representation retains some problematic elements. ...
Grant Morrison’s 18 Days, the Mahabharata is a graphic series adaptation of an Indian epic poem of monumental proportions with deeply religious and philosophical content. Yet the goal behind the series was not to create a regional, or even national product, but to create a series that would be understandable to a global audience. Instead of being a product of glocalisation, the comic series is an example of the Local going Global. As the authors behind the series explain, although the Mahabharata is one of the most interesting and complex stories in the world, it is generally unknown to Western audiences. To bring this unfamiliar story to a global audience, the writers had to create a familiar visual environment for the readers to recognise. The comic divested itself of traditional, cultural and geographical signifiers, which are important elements of Indian popular culture. By doing so, it created a non-essentialist representation available to a larger, global audience. Yet it created this familiar environment using problematic representations of differences.
... There is no doubt that hybridity as a biological metaphor is highly problematic (cf. Papastergiadis 1997;Stewart 1999, 45;Weißk€ oppel 2005, 317-319) and its translation into an apolitical concept for the cultural sciences is questionable. Recently, Peter Burke (2009, 34-65) has taken a deep look at the different terms which might be used instead of "hybridity". ...
Within the context of globalization, cultural transformations are increasingly analyzed as hybridization processes. Hybridity itself, however, is often treated as a specifically post-colonial phenomenon. The contributors in this volume assume the historicity of transcultural flows and entanglements; they consider the resulting transformative powers to be a basic feature of cultural change. By juxtaposing different notions of hybridization and specific methodologies, as they appear in the various disciplines, this volume’s design is transdisciplinary. Each author presents a disciplinary concept of hybridization and shows how it operates in specific case studies. The aim is to generate a transdisciplinary perception of hybridity that paves the way for a wider application of this crucial concept
... The concept of hybridity was developed by Bhabha to demonstrate the reconstruction of culture and identity within colonial conditions of physical and cultural control, suppression and oppression. For Bhabha, hybridization is the process by which the colonial power tries to shape the identity of the colonized within a homogeneous framework, but then fails, producing something familiar but new (Papastergiadis, 1997). "For me," says Bhabha (1990, p. 211), "the importance of hybridity is not to be able to trace two original moments from which the third emerges, rather hybridity to me is the 'Third Space,' which enables other positions to emerge." ...
This paper claims that global corporations should rethink the concept of cultural control, which relies on an implicit culture, corporate culture, for the control of local managersș thoughts and behavior. Instead, based on hybridizations of corporate and local management cultures created through personal socialization conducted by Swedish and American corporations in local offices in Thailand and Mexico, the paper offers a perspective for cultural control that views and understands cultures in terms of change and hybridizations.
... Although this state of being weakens the power of the nation-state as a concept, it also troubles the individuals by creating conflicting experiences. On the other hand, Nikos Papastergiadis (1997) recognizes the positive aspects of hybridity. He acknowledges that identity is constructed through negotiation of difference. ...
This study looks into the assimilation and hybridization of Natives in Euro-American culture in Sherman Alexie’s Flight
(2007). The study reveals that the hybridization of Native Americans is the ultimate consequence of innate resistance against abuse and marginalization in the post-contact world. The study endorses survival/endurance proximity, as suggested by Gerald Vizenor. The selected work, a magical realist text, narrates the quest of a Native American teenage boy Zits who, in search of his true identity, ultimately has
reached his self-illumination. The study positions hybridity as an antidote to the essentialist position of purity and ethnicity. Zits' Native self is a victim of forced kidnapping and forged an identity in a post-contact multi-cultural society, hence 'mutual and mutable.'Employing Bhabha’s notion of hybridity as a lens, the study magnifies the survivance of the protagonist in the contemporary world and analyzes the text through Greg Sarris' "integrative approach"The study illustrates that Alexie's text paves the way to a bridging position that helps the native-self rise from trauma and crisis of lacking intrinsicality in the contemporary western world.
Jhumpa Lahiri, a prominent Indo-American author, is acclaimed for her insightful
depictions of diasporic experiences. This research delves into the complexities of identity construction in Lahiri's works, with a particular focus on her engaging short story, "When Mr. Pirzada Came to Dine." The study examines the challenges faced by individuals navigating dual cultural worlds, centering on the character of Lilia and her responses to multicultural experiences. This analysis reveals the continuous process of identity formation within a multicultural context. Grounded in Homi K. Bhabha's theoretical framework, the research explores concepts of cultural hybridity and the third space. The third space is conceptualized as a neutral cultural zone that transcends binary oppositions, allowing for the emergence of alternative identities. Cultural hybridity is examined as a method of balancing diverse practices, values, and customs associated with different cultures. Through an in-depth analysis of Lahiri's writings, the study offers crucial insights into the challenges of cultural identity construction and the difficulties encountered by individuals straddling multiple cultural realms. The exploration of cultural hybridity and the third
space enriches the understanding of identity formation. The findings are expected to contribute significantly to the broader discourse on identity construction, illustrating how Lahiri’s work continues to inspire and resonate with literary enthusiasts.
This paper aims at understanding transformations of cultural identity in Azerbaijan by exploring raptures, continuations, and re-formulations of marriage rituals during Soviet times (1920–1990). Seven women born in the 1920s, 1930s, and 1940s and, raised in different regions of Soviet Azerbaijan were interviewed, sharing their memories of their own and their parents' marriage rituals. Their narratives provide a nuanced understanding of the complex interplay between political, social, and economic factors that influenced Azerbaijani cultural identity, which historically has interacted with many different cultures. To examine the interaction of local cultural identity with the Soviet colonial power in time and space, we use Mikhail Bakhtin's ‘chronotope’, Stuart Hall's elaboration of ‘cultural identity,’ and Homi Bhabha's concepts of ‘hybridity’ and ‘third space.' We argue that despite Soviet influence, local cultural practices endured, keeping the Azerbaijani individual self-identity distinct.
In postcolonial literature, magic realism and science fiction are two subgenres that have worked diligently to contest realism as a Western novelistic tradition. In the South African context, the fantastic initiates a process of psychic liberation from old (white) world-narrative domination and its cognitive codes. It recapitulates problems of historical consciousness in (post)apartheid cultures and interrogates inherited notions of imperial history. This article reads two “fantastic” texts that belong to a similar postcolonial culture―South Africa―and strives to explain the ways in which these texts recapitulate, in both their narrative discourse and their thematic content, the “real” social and historical context in which (post)apartheid South African culture exists and thrives. Zakes Mda’s Ways of Dying and Lauren Beukes’s Zoo City use magic realism and science fiction respectively to re-view and debunk inherited literary modes of colonial discourse and to work towards more authentic yet challenging codes of recognition. By so doing, they offer positive and liberating responses to emerging cultural forms.
Noting the dynamics of cultural interference on migrants, there is a conscious concern towards the sustainability of true African cultural values and identity by African migrants living in the diaspora, as their hybridized African cultural disposition, appears quite superficial. Evidently, with the presence of a stronger force, influence or interference, there is bound to be domination and monopolization of the smaller units or margins. Thereby, eradicating or totally altering a people’s cultural history, as their afropolitan manifestations, of maintaining their individual Africaness in these western societies or spaces slowly succumbs and fades off. Given the overwhelming nature of the higher force and having been treated or regarded as the marginal or invisible identity, by denying them their rights and privileges. Hence, it becomes natural, for their prodigies to align and identify with the stronger force, in furtherance, losing them to the western foreign cultures and tradition. Thus, Huchu’s novel, The Maestro, The Magistrate and The Mathematician, seeks to address the danger involved in migrating and getting hybridized. So, within the purview of cultural coexistence, superiority and dominance, Homi Bhabha’s Hybridity theory, therefore helps to interrogate and highlight the unspoken pains and hurt of being in the third space of the hybridized.
In Postcolonial literature, magic realism and science fiction are two sub-genres that have worked diligently to contest realism as a western novelistic tradition. In the South African context, the fantastic initiates a process of psychic liberation from old (White) world narrative domination and its cognitive codes. It recapitulates problems of historical consciousness in (post)apartheid cultures and interrogates inherited notions of imperial history. This paper reads two “fantastic” texts that belong to a similar post-colonial culture—South Africa—and strives to explain the ways in which these texts recapitulate, in both their narrative discourse and their thematic content, the “real” social and historical context in which (post)apartheid South African culture existed and thrived. Zakes Mda’s Ways of Dying and Lauren Beukes’ Zoo City use magic realism and science fiction respectively to re-view and debunk inherited literary modes of colonial discourse and to work towards more authentic yet challenging “codes of recognition”. By so doing, they offer positive and liberating responses to new emerging cultural forms.
The study of Armeno-Turkish Literature, or Turkish written in Armenian script, has boomed of late, posing a challenge to Turkish literary historiography's neglect of Armeno-Turkish texts. Though this scholarship has argued against the exclusion of Armenians from late Ottoman cultural history, it has also unintentionally reproduced the nationalist, exclusionary logic that such segregation rested upon in the first place. This article offers a critique of the now dominant scholarly understanding of Armeno-Turkish as a “hybrid” of ostensibly distinct late Ottoman-era Armenian and Turkish languages and cultures. It does so by reframing Turkish as an Armenian language, moving beyond the shortcomings of hybridity theory toward a more productive, “depropriative” idiom for the study of Armeno-Turkish that denationalizes the Turkish language.
Por antigüedad, impacto e influencia, la comunidad académica peruana de ciencias sociales es la más consolidada de la región andina. Mientras en Perú la antropología y la sociología se fundaron como carreras universitarias en las décadas del cuarenta y cincuenta, su institucionalización fue más tardía en Ecuador (años setenta) y Bolivia (años ochenta) (Martínez 2008, Barragán 2008). Un caso similar ocurrió con la Historia. Mientras que en Ecuador y Bolivia presenta un desarrollo institucional reciente (años setenta y ochenta respectivamente) y con débil expansión editorial, en el Perú es una disciplina de relativa demanda y creciente actividad editorial.
In this collaboratively written article, we argue that disabled performers have long since questioned notions about physicality, subjectivity, temporality and spectatorship on stage that are currently being revisited in the debate on ‘hybrid’ theatre practices during the pandemic. Disability performances, as well as hybrid theatre formats, which are now booming due to the lockdown experience, provoke discussions and discursive negotiations about what theatre is, should be and for whom, and explore boundaries of the art form. Based on these arguments, we will examine the concept of hybridity, in order to critically explore the debate on hybrid theatre in relation to disability performance practices, using the examples of the internationally recognised performing artists Neil Marcus and Sins Invalid, and challenge notions of sustainability within that discourse. We end by asking what demands a hybrid future would need to meet to accommodate the diverse realities of non-normative bodyminds.
Although there are classical and modern leadership styles, from a historical perspective, hybrid leadership practices have been the norm. It is essential to state that the idea of hybrid leadership is not new, nor has it resulted from hybrid working conditions. This chapter analyzes hybrid leadership from different perspectives, tracing its origins, the start of publications in the field, and its evolution. A short bibliometric analysis is included to provide a general background about how the study of hybrid leadership has evolved. The different leadership styles and models connected to hybrid leadership will be analyzed, as well as its main characteristics. The goal is to present an overview of hybrid leadership and how it has been applied in different contexts.
Homi K. Bhabha proposes the interstitial space of cultural encounter in which the colonizer and the colonized negotiate, producing hybridity in culture. This type of culture subverts colonial domination by deconstructing essentialist identity and binary opposition of the colonizer and colonized or the East and the West. In this case, his in-between third space resists colonial oppression largely depending on the analysis of colonial discourse and cultural identity formation of the colonized people. However, lack of concern to the political and economic exploitation of the colonizers and the material condition of unequal access to resources and opportunities make his third space a cultural project that helps for mental and psychological liberation only. Today, the First World countries and the former colonizers manipulate a negotiation in the intercultural and international third space created by World Trade Organization (WTO) and Social Media Networks (SMNs) in their favour. Thus, the main objective of this article is to review his notion of third space in relation to its limitations in resisting colonial and neocolonial domination that is caused by the exclusion of the material condition and human relationship.
This study looks into the assimilation and hybridization of Natives in Euro-American culture in Sherman Alexie’s Flight (2007). The study reveals that the hybridization of Native Americans is the ultimate consequence of innate resistance against abuse and marginalization in the post-contact world. The study endorses survival/endurance proximity, as suggested by Gerald Vizenor. The selected work, a magical realist text, narrates the quest of a Native American teenage boy Zits who, in search of his true identity, ultimately has reached his self-illumination. The study positions hybridity as an antidote to the essentialist position of purity and ethnicity. Zits' Native self is a victim of forced kidnapping and forged an identity in a post-contact multi-cultural society, hence 'mutual and mutable.'Employing Bhabha’s notion of hybridity as a lens, the study magnifies the survivance of the protagonist in the contemporary world and analyzes the text through Greg Sarris' "integrative approach ."The study illustrates that Alexie's text paves the way to a bridging position that helps the native-self rise from trauma and crisis of lacking intrinsicality in the contemporary western world.
Remembering the Nation, Dismembering Women? explores the ways in which the imaginative reconstruction of post-apartheid South Africa as a 'rainbow nation' has been produced from images of women that dismember their bodies and disremember their historical presence. From Krotoa-Eva and Sarah Bartmann to Nongqawuse and Winnie Mandela, author Meg Samuelson tackles the figurations of some of the most controversial and significant women in the making of modern South Africa. Drawing on feminist, postcolonial, and post-structuralist theory, and close textual readings of literary and cultural texts produced during the first decade of democracy, her analysis offers a provocative critique of the formation of nationalist and feminist collectivities. The book explores the constraints of subjection and the performative power of subjectivity, as well as the ways in which women have been able to form collectivities on new terms.
The article analyzes a highly popular phenomenon of the Soviet Lithuanian national culture: the song and dance festivals, regularly organized since 1946. The phenomenon was prevalent in the mass culture until the end of the Soviet era. Following occupation by the USSR in 1940, in order to build a bridge between Soviet and national identity, the Soviet Lithuanian administration promoted song festivals as emotional events to generate a hybrid synthesis of the Soviet ideas and the national elements. Based on both the national tradition and Soviet cultural policies, these events helped blend the national and the Soviet experiences.
A key text in the development of hybridity theory is Homi Bhabha’s The Location
of Culture (1994) which analyses the liminality of hybridity as a paradigm of colonial
anxiety. His key argument is that colonial hybridity, as a cultural form, produced
ambivalence in the colonial masters and as such altered the authority of power.
Bhabha’s arguments have become key in the discussion of hybridity. In fact the concept
of hybridity occupies a central place in postcolonial discourse. This critique of cultural
imperialist hybridity meant that the rhetoric of hybridity became more concerned
with challenging essentialism and has been applied to sociological theories of identity,
multiculturalism, and racism. Within European culture, the construction of Otherness
has its own history, developing a model of ‘travelling cultures’. There is also a nostalgic
attempt to revivify pure and indigenous regional cultures in reaction against what are
perceived as threatening forms of cultural hybridity
What postures should be adopted to understand and explain the social realities of the South? How to prevent the perverse effects of the logics historically produced and culturally marked by the thought of the North? Understanding and explaining combine in this thought to deconstruct the mechanisms of reproduction and social innovation devices produced and reinstituted by northern societies. The critical studies presented here open, each in its own way, new avenues of reflection. Beyond their very strong contextual diversity and the peculiarities proper to their respective objects, they are part of a hermeneutic of emergences. Their point of convergence is their desire to seize the emancipatory potentials conceived and deployed by and in the societies of the South, through alternative practices, as diverse in their entirety as singular in the intelligence of their responses to the local contexts where they take form.
Since the 1990s literary production in Spanglish, the so-called “hybrid” language that mixes English and Spanish, has been increasing. With increasing publication has come a demand for translations of these texts. While some authors readily choose to translate their work, others are closer in line with Gloria Anzaldúa who said “Until I can take pride in my language I cannot take pride in myself... Until I am free to write bilingually and to switch codes without having always to translate, while I still have to speak English or Spanish when I would rather speak Spanglish, and as long as I have to accommodate the English speakers rather than having them accommodate me, my tongue will be illegitimate” (1999, 81). This hesitation to accommodate English speakers fails to consider that approximately 2/3 of them are non-native speakers. Consequently, the role that English can play in south-to-south translation is not negligible and “having” to translate because of the existing English hegemony in the US Latinx context is not the same as choosing to translate for any of a number of other motivating factors. Both are equally legitimate options, but this begs the question, is there a way to translate Spanglish so that English readers can access it without “accommodating” the English hegemony? This paper explores intralingual translation rather than normative interlingual translation as a tool to expand the readership of these texts while not fully assimilating them into the traditional English publication norms.
Die sozial- und kulturwissenschaftliche Bewertung der Dinge, ihres epistemischen Status sowie ihres Stellenwerts im Rahmen sozialer Praktiken und damit für das Soziale insgesamt hat in den letzten drei Jahrzehnten eine bemerkenswerte Dynamik entfaltet und eine radikale theoretische Weiterentwicklung vollzogen. In der aktuellen theoretischen Debatte über die Dinge wird dabei insbesondere die Variabilität und Instabilität der sozialen Praxis sowie die ‚Ambivalenz der Dinge‘ betont. Objektepistemologien widmen sich der Frage, wie genau multiple und variable Objektidentitäten in der epistemischen Praxis entstehen und wie sie ihrerseits auf diese Praxis zurückwirken. Handlungsoptionen an, mit oder infolge von Dingen besitzen jedoch stets auch eine soziale, wirtscha liche, politische sowie eine ethische Dimension, die ebenfalls wissensbasiert ist und deren Prämissen es gleichermaßen zu klären gilt. Die Texte des vorliegenden Bandes stellen den Versuch dar, das gegenseitige Abhängigkeitsverhältnis zwischen Dingen und Wissen aufzudecken und in verschiedenen Erscheinungsformen zu analysieren. Dadurch umreißen sie den transdisziplinären Forschungsraum der Objektepistemologien und stellen sein wissenschaftliches Potential unter Beweis.
This study explores the crossing over of the concept of hybridity from cultural studies to theological discourse with particular reference to Asian Christianity. The first section focuses on the emergence and currency of the concept in relation to different historical waves of globalization, and the second, on the concept of hybridity itself and its conceptual characteristics. The third discusses how hybridity sheds light on Asian Christianity’s encounter with cultures and religious traditions. It further uncovers critical issues involving the inherent struggle for and within inculturation and the nature of Christianity’s borders. Asian Christian theological discourse on these issues underscores nuances in religious hybridity that support transformative praxis and which may be overlooked in other contexts.
During the last decades of colonial rule, the Portuguese regime adopted the ideology of lusotropicalism as a legitimation for its resistance to decolonisation. This highly criticised ideology portrayed the colonial enterprise as characterised by a specific Portuguese capacity for mixture, intimacy and hybridity. In a more subtle form, such notions are still at play among Portuguese migrants. In a “postlusotropical” vein, they describe themselves as good at mixing with Angolans and they bring up hybridised similarities between themselves and the Angolan Other. Before discussing these findings, this chapter provides a theoretical frame for the book by discussing “ethnographies of encounters” and linking them to the postcolonial concepts of ambivalence and hybridity. Moreover, the chapter gives an overview of how Lusophone postcolonial scholars have theorised lusotropicalism.
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This paper offers a look back over the rise of the visibility, and the rise as a category, of Asian Australian fiction from the beginning of the 1990s, and especially in the twenty-first century, and some of the main questions that have been asked of it by its producers, and its readers, critics, commentators and the awarders of prizes. It focuses upon women writers. The trope of “border crossings”—both actual and in the mind, was central in the late-twentieth century to much feminist, Marxist, postcolonial and race-cognisant cultural commentary and critique, and the concepts of hybridity, diaspora, whiteness, the exotic, postcolonising and (gendered) cultural identities were examined and deployed. In the “paranoid nation” of the twenty-first century, there is a new orientation on the part of governments towards ideas of—if not quite an imminent Yellow Peril—a “fortress Australia,” that turns back to where they came from all boats that are not cruise liners, containerships or warships (of allies). In the sphere of cultural critique, notions of a post-multiculturality that smugly declares that anything resembling identity politics is “so twentieth-century,” are challenged by a rising creative output in Australia of diverse literary representations of and by people with Asian connections and backgrounds. The paper discusses aspects of some works by many of the most prominent of these writers. In its mediation, through similar-but-different travelling women’s eyes, of the past and present histories of different national contexts, Asian Australian fictional writing is a significant and challenging component of the “national” culture, and is continuing to extend its audiences within, and beyond Australia.
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This research re-examines “cultural hybridity” from an Arab female standpoint. The concept is widely researched in post-colonial discourse, and in texts of bi-cultural Arab women, it is re-envisioned in the light of the specificity of their experience. Amidst a maze of proliferating theories, the study utilizes critical discussions in post-colonial discourse pertinent to the central argument namely; what does it mean to be hybrid for Arab women, and how do they perform cultural hybridity in their autobiographical writing? This study sets itself is to formulate a framework that allows us to talk about Arab women’s autobiography in this context. It explores a space that would take into account ethnic and gender linked issues to investigate alternatives for Arab female self-identification in cultural hybrid contexts. For case study, I use Assia Djebar’s Fantasia: An Algerian Cavalcade (1985) and Ahdaf Soueif’s In the Eye of the Sun (1992) as texts as growing out of, and emerging against the culturally hybrid reality in which the autobiographical persona finds herself; a reality from which these self -representations evolve and authors begin to tell their stories. The study yields inferences regarding the potential of interstitial subjectivities as catalyst for agency, and a site of resistance and subversion. Cultural hybrid reality, for Arab women, is a site of contested and complex identities. It opens up a playing field of performative contestation in which identity thrives in ongoing endeavor to reformulate the debates on assimilation, integration, and identity politics within such a discursive territory.
In this autoethnographic article, I am interested in theorizing about how hybridity illuminates my lived experience of identity performed across cultures, and more specifically in diasporic context, at the intersections of various facets of my selfhood: Black, female, postcolonial, African, bi-tribal, diasporic, immigrant, nonnative English Speaker, “French native speaker,” and so on. I use personal narrative as a locus of subjectivity to recount critical moments of my lived experience as a hybrid subject navigating at the borderlands of two cultural worldviews: Congolese and American. My cross-cultural journey reveals a series of challenging and triumphant episodes from my childhood back home to my life in the United States, a journey during which I have experienced both privilege and oppression. My process of identity construction results in the creation of a third space that celebrates difference through new ways of being, encompassing cultural values from both the United States and the Congo. This process is articulated through different ways of being/not being “American” and/or “African” and just being “different.”
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