By Haim Hazan
One of the key 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 neglected, 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 differently hybridized international is that of deep previous age. Hazan indicates how we fervently distance ourselves from outdated age by means of grading and sequencing it into levels equivalent to ‘the 3rd age’, ‘the fourth age’ etc. getting older our bodies are manipulated via anti-aging recommendations till it truly is not attainable to do it anymore, at which aspect they turn into un-transformable and non-marketable items and for that reason commercially and socially invisible or masked. different examples are used to explain an analogous cultural good judgment of the non-hybrid: soreness, the Holocaust, autism, fundamentalism and corporeal dying. at the face of it, those examples could seem to don't have anything in universal, yet all of them exemplify an identical cultural good judgment of the non-hybrid and impress comparable reactions of feedback, terror, abhorrence and ethical indignation.
This hugely unique and iconoclastic publication bargains a clean critique of up to date Western tradition by means of targeting that that's perceived as its different Ð the non-hybrid in our midst, frequently rejected, overlooked or silenced and deemed to be wanting globally plausible correction.
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Additional resources for Against Hybridity: Social Impasses in a Globalizing World
In all of these cases, the subjects’ minds are deemed treacherously divorced from their bodies, and are thus incapable of normalization. They challenge the normalizing discourse of biopolitical governmentality because they cannot be made accountable and responsible. These subjects are not the site of somatic individualization but rather of immutable corporalities. This, evidently, does not mean they are free of governmentality. On the contrary: they become the focus of increased external governmentality to the extent of non-negotiable sequestration in “heterotopic” enclaves (Foucault 1986) or annihilation of human categories that are consigned to a state of exception (Agamben 1998).
Hence, while hybridity is undoubtedly a key feature of many local and national cultures, and certainly global culture, it needs to be articulated with difference, oppression, hierarchy, struggle and hegemony. One needs a Gramscian notion of hegemony to articulate the multiple forms of struggle, as well as cultural fusion and hybridization, going on in specific contexts. In addition, critical analyses of media and globalization should valorize voices of the oppressed and their struggles against domination.
Contemporary repro-genetics is seemingly predicated on individual choice rather than bio-governmentality; is this in fact the case? Does the so-called “individual” use of repro-genetics for prenatal diagnosis that leads to selective abortion always meet the criterion of autonomy (Agar 2004; Duster 2003; Remennick 2006)? Importantly, however, it is not Terms of Hybridity 25 people with disabilities in general, but their prospective parents who are considered responsible and accountable. The biopolitical attributes of this practice are revealed once we lend an ear to the criticism of people with disabilities, feminists, and sociologists, who argue that selective abortion following prenatal diagnosis of mild or probable embryopathies carries an insulting and discriminating message for people with disabilities (Parens and Asch 2000), and also extends men’s regulation of women’s bodies (Ettore 2002; Franklin 1997).
Against Hybridity: Social Impasses in a Globalizing World by Haim Hazan