By Haim Hazan
One of the main 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 global of hybrids and cyborgs. yet we pay a value 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The major instance of non-hybrids in an in a different way hybridized global is that of deep outdated age. Hazan exhibits how we fervently distance ourselves from previous age via grading and sequencing it into levels reminiscent of ‘the 3rd age’, ‘the fourth age’ etc. getting older our bodies are manipulated via anti-aging concepts until eventually it really 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 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 related reactions of feedback, terror, abhorrence and ethical indignation.
This hugely unique and iconoclastic booklet deals a clean critique of up to date Western tradition through concentrating on that that's perceived as its different Ð the non-hybrid in our midst, frequently rejected, neglected or silenced and deemed to be wanting globally achievable correction.
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Additional info for Against Hybridity: Social Impasses in a Globalizing World
In all these examples, social masking encounters cultural sturdiness as the zeal for translation faces what it cannot translate, what it perceives as immutable. These others amongst us are therefore locked in their untranslatable embodied subjectivities. The very old, those in chronic pain, those with autism, and the Muselmänner are all very different, of course. However, in all of them a common social designation is at work. In all of these cases, the subjects’ minds are deemed treacherously divorced from their bodies, and are thus incapable of normalization.
Sometimes it may seem difficult to determine whether these examples are simply, essentially, non-hybrids – or are constructed as such. I therefore want to clarify: in the realm of culture, everything is constructed, even essences. Physical essences per se evidently loom behind culture and beyond social constructionism; there is a real world out there where things possess an actual quiddity. However, the reality we know of is already delimited or enabled by our socially prescribed senses and mental faculties.
In their perceived bare essentiality, old age, pain, the autistic, and the Muselmann,1 surrender to and challenge governmentality. Those in these categories present an intriguing paradox: they are the subjects of governmentality, yet they can no longer be subjectified. They are subjected to considerable, even extreme, measures of societal control from the outside, yet their subjectivity remains largely private, cryptic, beyond the reach of society. Subjectification often works through responsibilization, a mechanism of bio-power serving to subjugate and discipline the “somatic individual” so that normative control becomes second nature and so internalized that it is regarded as emanating from the individual’s needs and desires (Rose 2006).