By Haim Hazan
One of the foremost features of our modern tradition is a good, nearly banal, view of the transgression and disruption of cultural obstacles. Strangers, migrants and nomads are celebrated in our postmodern international of hybrids and cyborgs. yet we pay a cost for this party 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 another way hybridized international is that of deep previous age. Hazan exhibits how we fervently distance ourselves from previous age by way of grading and sequencing it into phases akin to ‘the 3rd age’, ‘the fourth age’ etc. getting older our bodies are manipulated via anti-aging thoughts until eventually it really is not attainable to do it anymore, at which element they develop into un-transformable and non-marketable gadgets and as a result commercially and socially invisible or masked. different examples are used to clarify an analogous cultural good judgment of the non-hybrid: discomfort, the Holocaust, autism, fundamentalism and corporeal loss of life. at the face of it, those examples could appear to don't have anything in universal, yet all of them exemplify an identical cultural good judgment of the non-hybrid and galvanize related reactions of feedback, terror, abhorrence and ethical indignation.
This hugely unique and iconoclastic booklet bargains a clean critique of latest Western tradition by means of targeting that that is perceived as its different Ð the non-hybrid in our midst, usually rejected, overlooked or silenced and deemed to be wanting globally viable correction.
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Additional info for Against Hybridity: Social Impasses in a Globalizing World
This book, evidently, is itself an anthropological analysis of the frame of meaning around these cultural practices, and it is ensnared in that circle as deeply as the rest of us. A potential way out will be pointed at in the conclusion. ” Against this notion we find the complementary, dark and devastating notion of the selfless age, in which the very old are devoid of their interpretative authority, debunked of subjectivity, and assigned the questionable, non-hybrid category of “wasted lives” (Bauman 2004).
These seemingly positivistic feats might sense the extra-cultural more than attempts at moralizing, assimilating, domesticating and colonizing it against its nature. Such feats, however, invariably lead to a road not taken by today’s anthropologists; for dealing with selfless corporeality might risk producing an amoral corpus of research composed of seemingly dehumanized others – something that a decent, socially committed scholar cannot afford to contend with. The immutable forms populating the “fourth space” appear to challenge the translational authority of postmodern anthropology in a global world (Rubel and Rosman 2003; Valero-Garces 1994).
While this movement has to some extent been successful in establishing the idea of a new positive stage in life, it has failed to overthrow the dominant image of old age as one of illness and decline. The concept of the Third Age can be seen in some circumstances as an attempt to prolong youth, not necessarily to create a new attitude to old age as a life stage valuable in its own right. But it is clear that despite the success of parts of the re-evaluation/emancipation agenda, the dominant contemporary cultural attitude to later life is that of “anti-”; predominantly western culture seeks not to celebrate ageing but to avoid it.