By Haim Hazan
One of the most important features of our modern tradition is a good, nearly banal, view of the transgression and disruption of cultural barriers. Strangers, migrants and nomads are celebrated in our postmodern international of hybrids and cyborgs. yet we pay a cost for this social gathering of hybridity: the non-hybrid figures in our societies are missed, rejected, silenced or exterminated. This ebook tells the tale of those non-hybrid figures Ð the anti-heroes of our pop culture.
The major instance of non-hybrids in an another way hybridized global is that of deep outdated age. Hazan exhibits how we fervently distance ourselves from outdated age by way of grading and sequencing it into levels akin to ‘the 3rd age’, ‘the fourth age’ etc. getting older our bodies are manipulated via anti-aging thoughts till it truly is not attainable to do it anymore, at which element they turn into un-transformable and non-marketable gadgets and consequently commercially and socially invisible or masked. different examples are used to clarify an analogous cultural good judgment of the non-hybrid: ache, the Holocaust, autism, fundamentalism and corporeal demise. at the face of it, those examples could seem to don't have anything in universal, yet all of them exemplify an analogous cultural good judgment of the non-hybrid and galvanize related reactions of feedback, terror, abhorrence and ethical indignation.
This hugely unique and iconoclastic publication deals a clean critique of latest Western tradition through targeting that that's perceived as its different Ð the non-hybrid in our midst, frequently rejected, overlooked or silenced and deemed to be short of globally practicable correction.
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Additional info for Against Hybridity: Social Impasses in a Globalizing World
Anthropology, however, has always been attentive to the presence of other meaning-forming representational 42 Terms of Hybridity devices such as metonymy, synecdoche, the literal, and evidently, ultimately, also silence. While metaphoric language enables associative openminded creativity, the use of metonymical signs is selfreferential and bound to one closed domain of meaning. Literal language goes even further, inasmuch as it unequivocally denotes the positively natural and resists multivocal symbolism (Hazan 1996; Turner 1991).
It should now become clear why in the context of old age, autism, pain, and the Holocaust, this deal cannot be fulfilled. These non-hybrids are deal-breakers: they clog the anthropological machine and subvert the anthropological discourse. Because of this, they can also teach us a lot about anthropology. The undisciplined 34 Terms of Hybridity discipline of gerontology (Katz 1996) will thus be brought up as an appropriate case in point to demonstrate the emergence of such a heterotopic trap. The preliminary purpose of this section is to sketchily trek down the path of otherness in anthropological thinking, to stop at a number of turning points and to follow the process of the dissipated concept of the “other” as it becomes translatable.
That which cannot be subjectified, which is deemed beyond interactivity and which cannot be assigned a “social life,” is left outside the realm of contemporary anthropology. In other words, this phase also includes its own cultural contradictions. The anthropological machine of the armchair anthropologists of the nineteenth century no longer befits the postmodern quest for hybrids. Human and animals, culture and nature, are no longer held suspended. They are rather intermixed. The new “anthropological machine” is a machine of hybridization and interactivity.