By Haim Hazan
One of the main features of our modern tradition is a favorable, nearly banal, view of the transgression and disruption of cultural barriers. Strangers, migrants and nomads are celebrated in our postmodern global of hybrids and cyborgs. yet we pay a value for this social gathering of hybridity: the non-hybrid figures in our societies are overlooked, rejected, silenced or exterminated. This booklet tells the tale of those non-hybrid figures Ð the anti-heroes of our pop culture.
The major instance of non-hybrids in an in a different way hybridized global is that of deep previous age. Hazan exhibits how we fervently distance ourselves from outdated age by way of grading and sequencing it into phases corresponding to ‘the 3rd age’, ‘the fourth age’ and so forth. getting older our bodies are manipulated via anti-aging concepts till it really is now not attainable to do it anymore, at which element they develop into un-transformable and non-marketable items and for this reason commercially and socially invisible or masked. different examples are used to clarify a similar cultural good judgment of the non-hybrid: discomfort, 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 impress comparable reactions of feedback, terror, abhorrence and ethical indignation.
This hugely unique and iconoclastic e-book bargains a clean critique of latest Western tradition by means of concentrating on that that's perceived as its different Ð the non-hybrid in our midst, frequently rejected, missed or silenced and deemed to be wanting globally practicable correction.
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Extra resources for Against Hybridity: Social Impasses in a Globalizing World
Ingrained in this model is the assumption of hybridity as the main cultural logic of globalization, facilitating its incessant dynamics of intermixing, fusing, and converting. In that sense, the hybrid has shifted its cultural position from the menacing territory of the witch, the monster, the impure, the stranger, the unhomely, the abjection and the taboo to the homely space of everyday cinematic and other media imagery of transsexuality, hyphenated nationalities, mixed races, human ized animals, cyborgs, and aliens – all legitimate and welcomed sojourns of the postmodern.
This notion of the so-called “selfless age” fits perfectly with the postmodern aversion toward nonhybrids. However, the postmodern condition itself embodies attributes of a “selfless age” and in that sense the old could have been the vanguard of postmodern globalization. Being constructed as biological beings debunked of a specific cul ture, the very old could be seen as the perfect postmodern pioneers transgressing social space and personal time; but they are not recognized as such due to their non-hybrid association with death.
They stand alone within the discontinuity between accounts and accountability, and hence outside the social flow of dialogic narrativity. They are beyond shame and therefore beyond subjugation. , who show the symptoms of the last stages of hunger, disease, mental indifference and physical exhaustion. This term was mostly used at Auschwitz. According to Primo Levi (2000), the Muselmann was often the target of anger from fellow prisoners, who avoided them lest they too be overcome by despair at the conditions they faced.