Hybridity Concepts In Postcolonial Studies

Hybridity Concepts In Postcolonial StudiesThe flow of in sp prohibit a pennyation and the movement of peck in this ever evolving, interconnected and interactive world have been a profound reason in the creation of mod lasts in the form of mixing of local and foreign ideas and values. This kind of mixing is a diminutive part of the loose and slippery nitty-gritty of crown of thornsity. The name crown of thornsity is utilize in many beas such(prenominal) as hybrid providence (the mixture of surreptitious enterprises and government active participation in global economy) (Koizumi,2010) hybrid cars, hybrid language (creole and patois), and most all important(p)ly in relation to this have is in the bena of hybrid cultures (Tomlinson,1999 Coombs Brah,2000).Easthope (1998) contends that hybridity chamberpot have three meanings in toll of biology, ethnicality and culture. In biological science, hybrid could mean the composition of genetic role in human being, animals or pl ants. In the second and third definitions, hybridity sess be understood to mean an individual who possesses deuce or to a greater extent ethnic and pagan identities. However de Toro emphasises that the meaning of hybridity in modern heathen theory has nothing to do with the biological and zoological origin of the bourn (de Toro, 2004). Hutnyk (2005) on the reason(a) hand reveals that the term hybridity and syncretism chatm to serve the familiar heathenish aspects of colonialism and the global market.Several key thinkers in the realm of hybridity includes among former(a)s Homi Bhabha, Robert Young, Gayatri Chakravorty Spivak, Stuart entrance hall and Paul Gilroy, who draw upon related fantasys from Deleuze, Derrida, Marx, Fanon and Bakhtin to name a few.(Ref) In extra, Bhabha has substantiating his conception of hybridity from literary and cultural theory to describe the construction of culture and individuation at bottom conditions of colonial antagonism and equity ( Meredith, 1998 Bhabha, 1994 Bhabha, 1996).In socio-cultural milieu, hybridity is used as an explicative term and hybridity became a useful tool in forming a discourse of racial mixing which was seen as an aberration in the end of 18th century. The kind of hybrid during this era was largely referring to inter conglutination of black and white and the offspring were identified as the hybrid product. It has likewise been referred to as an abuse term in colonial discourse for those who argon products of miscegenation or mixed-breeds. Papastergiadis in Werbner Modood (2000) on the other hand cites that the positive feature of hybridity is that it invariably acknowledges that personal indistinguishability is constructed with a negotiation of leaving and that the presence of fissures, gaps and contradictions is not necessarily a sign of failure. (ibid258). Therefore hybridity stomach be seen in both negative and positive forms.Ashcroft, Griffiths and Tiffin (2006) assert that hybr idity occurs in post-colonial societies as a result of economic and political amplification and control and when the coloniser diluted indigenous peoples (the colonised) companionable practices and assimilate them to a new favorable mold. They also further explain that hybridity extends until after the rate of flow of imperialism when patterns of immigrations from rural to urban region and from other imperial aras of influence such as Chinese and Indian working classers coming in into the Malay Peninsula during the labour intensive period.However, with the end imperialism, with the rising of immigration and economic liberalisation, the term hybridity has deeply been used in many variant dimensions and is one of the most challenge terms in postcolonial studies. It can take many forms including cultural, political and linguistics. It is important to note that hybridity can be interpreted in many different accounts from a slight hybrid to the extreme of culture clash. In the pos tcolonial studies the term hybrid commonly refers to the creation of new trans-cultural forms within the contact govern produced by colonisation (Ashcroft et al.,2003). One other dimension of this term is the hybrid talk which is associated with the emergence of postcolonial discourse and its critique of cultural imperialism.(elaborate)Easthope (1998) on the other hand asserts that in his preachings of hybridity, it has no fix definition except in relation to non-hybriditythat the opposition between difference and absolute presence ask to be relativised by introducing more than one concept of identity, that a coherent, communicate subject cannot live in the gaps between identities. (p.347).Pieterse (2001221) maintains that New hybrid forms are significant indicators of profound changes that are taking place as a consequence of mobility, migration and multiculturalism. In addition, cultural diasporization (Hall, 1990) signifies a new form of identity as a result of interculturali ty and diasporic relations (Anthias,2010). However, Anthias (ibid620) postulates thatIf hybrid social identities are now the characteristic identities of the modern world, then struggles over cultural hegemony and the fundamental mechanisms that support it, become increasingly empty signifiers merely to occupy the lay of the hybrid constitutes an emancipator human condition.In addition, de Toro (1991,1996a) contends that hybridity is always inherent to culture, identity and nations provided it is the object of reflections and definitions of different settings and also utilise in truly different fields. Correspondingly, de Toro suggests that one has to visualise the flightiness of hybridity in a broader metacontext and has to see hybridity as mixing systems at the base of the combination of different models and processes.The discussion of hybridity in this pick out focuses on the contemporary debate to the highest degree culture, ethnicity and identity which underpins de Tor os model of hybridity as a cultural category. The main argument of this study is the problematic nature of managing the differences of cultural, ethnical and religious groups in Malaysias plural cabaret in the quest for the construction of shared Malaysian identity. The discussion of hybridity in the Malaysian context in this study therefore is not about(predicate) finding a midway to the solution of differences in cultures and identity notwithstanding to identify a space where cultural, religious and ethnic difference can be celebrated.In as much the arguments in the succeeding sections fuck with ethnicity, culture and religion, this study does not attempt to explicate an in perspicaciousness discussion of the cultural theory concept. However, cultural theory will be reviewed at a surface level.In the linguistics setting, Bakhtin (1981) puts forward the notion of linguistic hybridity. He, according to Young (1995) delineates the way in which language, even within a superstar sentence, can be doubled-voiced. Bakhtin affirms that linguistic hybridity mixes two social languages within the limits of a hotshot utterance but differentiated by other factors of those social utterances. Simplistically, it describes the ability to be simultaneously the same but different (ibid20). Young further postulates that for Bakhtin, hybridity describes the process of the authorial unmasking of anothers speech, through a language that is double-accented and double-styled.Bakhtin (1981) divides his linguistic hybridity into two intentional hybridity and unconscious or organic hybridity. The former occurs when a voice has the ability to ironise and unmask the other within the same utterance. The organic hybridity , on the other hand occurs when two languages fused in concert. the languages change historically primarily by hybridization, by means of a mixing of various languages co-existing within the boundaries of a single dialect, a single national language, a single branch , a single group of different branches, in the historical as well as paleontological past of languages. (Ibid358).The language hybridity phenomenon is one of main discussions in this afoot(predicate) study as the multicultural hostel rises in Malaya then Malaysia respectively, languages evolve in tandem. The discussion involves the emergence of Malaysian English or Manglish in social inter pull throughs of the populace within ones own ethnic community or with the other communities at large. This is argued in the discussions and findings chapter of this current study.The section that follows discusses in greater detail of hybridity in the light of Bhabhas (1998) work on cultural diverseness and cultural difference.Understanding Bhabhas concept of hybridity in relation to cultural conversionBhabhas conception of hybridity is developed from literary and cultural theory by which he identifies that the governing bodies (coloniser) translate the identity of the colonised (the other) i n tandem with the essentialist beliefs. This action of translation however does not produce something that is known to the coloniser or the colonised but essentially new (Papastergiadis, 1997). Bhabha believes that it is this new blurred boundaries or spaces in-between subject-position that are identified as the locality of the disruption and displacement reaction of predominant influence of colonial narratives and cultural structures and practice.Bhabha (1994) claims that the difference in cultural practices within different groups, however rational a person is, is very very difficult and even impossible and counterproductive, to try and fit together different forms of culture and to pretend that they can easily coexist. As he affirmsThe assumption that at some level all forms of cultural regeneration may be understood on the basis of a particular universal concept, whether it be human being, class, or race, can be both very dangerous and very limiting in trying to understand th e ways in which cultural practices construct their own systems of meaning and social organisation (ibid209)There is truth to a certain degree to the asseveration above in terms of the universality of cultural diversity applied in many pluralistic countries including Malaysia. However, to a larger extent, this present study, at a later stage would render the limitations of that statement amidst difficulties and multitudes of problems in inter-ethnic family relationship Malaysian society has proven its ability to be one of the subscribe few which are able to prove that the differences in cultural practices could be the catalyst not hindrance or counterproductive amongst different groups to coexist.This concept of the third space is central and useful in analysing this current study in terms of its interstitial positioning between cultural and ethnic identity with that of a negotiated identity (shared identity) in the Malaysian context.Bhabha believes that the process of cultural hy bridity gives rise to new and unidentifiable, a new era of negotiation of meaning and representation. For him controversies are ineluctable and unavoidable in a multicultural society as negotiations happen almost in all circumstances including socio-politics and economy down to minute affairs such as in classrooms context. The suggestion of western colonial legacy which had changed cultural ideology of a former colonised nation is central to the modern discourse of negotiation and kind of of questioning the legality of certain cultural status assigned to immigrant cultures, it is inevitable but to accept, admire and celebrate diversity in ways which are appropriately befitting the society as a whole.The significance of the hybridity conceptPost-colonial cultural politics assertions integration and assimilation to unificationAs a result of carrefour, dominant culture becomes diluted and more dispersed less(prenominal) integrated and can then be negotiated.The process of cultural hybridisation allows greater opportunity for local culture to be emphasised thus presents a greater likelihood for more people to feel the star of belonging. (Canclini,1995Pieterse,2004).Hybridity needs to be considered as a continuous transaction of renewals and via media of the practices of identityA more analytical perspective that reviews the assumption about culture and identity from us-them dualism to a collective sense of both. Therefore betrothal and conciliation of both difference and similarity.5.0. The terzetto SpaceAppropriation of The Third Space to the studyOthernessStereotyping in Post Colonial Studies9.0 Applying hybridity, otherness and stereotyping to the construction of shared identityIdentity in Plural orderingPropagating and espousing a new conception of shared identityNew opportunities, new challenges to develop a collective sense of identityIdentity is multiple, co-occur and context-sensitive (Kwame Appiah in Koizumi)New conception of self hybrid self rejects laughable identity and adopt a fluid context-dependent identityClassification of identity formation inherited and acquired (social and psychological)The Construction Malaysian IdentitySummary