CfP: Cultural Identities in a Global World: Reframing Cultural hybridity (original) (raw)
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Conference Report "Cultural Identities in a Global World: Reframing Cultural Hybridity"
KULT_online. Review Journal for the Study of Culture, 2021
The concept of cultural hybridity seems ordinary now due to the daily usages of the term in a global context, but it covers a lengthy scholarly discourse. In the Winter Semester 2020/21, the discussion of Pnina Werbner's article on the dialectics of hybridity during a Research Area 6 meeting captivated the members' interest. What novel ideas does hybridity bring to different cultural environments, and how? Possible answers were that cultural shifts between the local and the global are involved, as well as encounters and reformulation of identities. The concept helps reflect on the interaction processes between identities and cultures by considering the emergence of new realities. The interdisciplinary and international conference "Cultural Identities in a Global World: Reframing Cultural Hybridity," from 23 to 25 June, aimed to shed light on the dynamics and social practices engaging hybridity as a tool of cultural analysis and formation. The experimental format of the laboratory conference aimed to inspire a reformulation of this concept and to bind everyday reality with academic knowledge during the keynote lecture, the two workshops, the eight panels, and the final laboratory debate.
2024
The history of the hybridity concept and the literature about hybridity show the continuous transformation of its meaning(s). It ranges from biological racist connotations in 19th-century colonialism to a powerful subversive tool for analysing asymmetric colonial encounters in 20th-century postcolonial studies. In the 20th century, hybridity and adjacent notions, such as transculturation, denoted this asymmetry. Bringing them into dialogue again in the 21st century, these and other related concepts may guide analyses of planetary cultural, economic, and political entanglements that avoid the false objectivism that the notion of ‘globalisation’ implies. As a result, the book critically reconsiders cultural hybridity as a concept for a world globally interconnected without losing the local articulations. So, this book argues that hybridity should be reframed with a view to the connections and entanglements it enables and complicates. As the world has become increasingly interconnected in the last few decades, this book investigates connectivity, relationships, and entanglements through new meanings and adjacent concepts, methods, and social expressions of hybridity. Methodologically, it examines hybridity within the framework of an increasingly interconnected global world, while analysing identities that intersect in cultural, socio-political, religious, and virtual spaces. The purpose of these multifaceted critical explorations is to reframe the potential and limits of hybridity in shedding light on the intersections between cultures on a global scale. ISBN 978-3-98940-042-9, 288 S., 36 Abb., kt., € 38,50 (2004) ISBN 978-3-98940-046-7, 288 S., 36 Abb., € 34,50 (E-Book/pdf, 2024) (GCSC - Giessen Contributions to the Study of Culture, Bd. 18) https://www.wvttrier.de/.../cultural-identities-in-a...
Conference Report on "Cultural Identities in a Global World: Reframing Cultural Hybridity
2021
The concept of cultural hybridity seems ordinary now due to the daily usages of the term in a global context, but it covers a lengthy scholarly discourse. In the Winter Semester 2020/21, the discussion of Pnina Werbner's article on the dialectics of hybridity during a Research Area 6 meeting captivated the members' interest. What novel ideas does hybridity bring to different cultural environments, and how? Possible answers were that cultural shifts between the local and the global are involved, as well as encounters and reformulation of identities. The concept helps reflect on the interaction processes between identities and cultures by considering the emergence of new realities. The interdisciplinary and international conference "Cultural Identities in a Global World: Reframing Cultural Hybridity," from 23 to 25 June, aimed to shed light on the dynamics and social practices engaging hybridity as a tool of cultural analysis and formation. The experimental format of the laboratory conference aimed to inspire a reformulation of this concept and to bind everyday reality with academic knowledge during the keynote lecture, the two workshops, the eight panels, and the final laboratory-debate. The conference started with a digital World Café through the platform Padlet.com. On the page created for the event, four questions were formulated to break the ice and present the participants. The questions respectively asked for a short introduction (name, university, faculty, degree), how hybridity relates to their scholarly work, how it relates to their daily life and, finally, the meaning of hybridity in a short sentence or word. To answer these questions the participants accessed the page and used the function of leaving a comment. This World Café showed the international, interdisciplinary and polyphonic aspects of hybridity in academic knowledge and everyday life among the participants. KULT_online. Review Journal for the Study of Culture 64/2021 journals.ub.uni-giessen.de/kult-online-2-The first panels of the first day were Negotiation of Gender in the Digital Era and Digitalisation of Culture. Both were held simultaneously, as both discussed the importance of the digital in rethinking concepts such as gender and culture. NEELLY FAS-SAD (Goethe University Frankfurt) opened the session Negotiation of Gender in the Digital Era chaired by LAURA POPA (Justus Liebig University Giessen), by focusing on the global spread of the image of the child-woman in digital pop-culture across Europe and Asia. In her poster presentation, "The Myth of the Child-Woman in Visual Media Concepts," Fas-sad analyzed how Lolita's sexualized aesthetics contribute to the hypersexualization of young girls, child pornography, and sexual violence against children on the Internet and social media platforms. In order to reclaim women's bodies, the new aesthetic of an asexualized, subversive Gothic Lolita was introduced. Following the same interest in gender aesthetics, ATHIRA B.K. (Jawaharlal Nehru University) discussed a novel bridehood imaginary emerging in India since the 1990s in her talk "Weddings and Digital Circuits: The Case of an Emergent Bridehood in India." As opposed to arguing that there is openness to hybrid cultural influences due to globalization, the results of her analysis of a series of Instagram wedding images during the COVID-19 crisis indicate that this newly formed aesthetic is not much negotiated and still bound to social, political, and religious hierarchies according to local contexts. A stronger negotiation of gender in the digital sphere has been proposed by AIDEN JAMES COSCIENZA (Temple University) in "Gender Hybridity, Cultural Hybridity, and Transcultural Audiences." He demonstrated how fans of media texts circulated on the Internet can selfdiscover and self-produce hybrid gender identities as a consequence of perceiving gender in the 21st century as a borderless territory related to global encounters. The panel Digitalisation of Culture was chaired by CLARA VERRI
Cultural Hybridity: Reimagining the Collective
Formations the Graduate Center Journal of Social Research, 2010
The contemporary cultural landscape is an amalgam of crosscultural influences, blended, patch-worked, and layered upon one another. Unbound and fluid, culture is hybrid and interstitial, moving between spaces of meaning. The notion of cultural hybridity has existed far before it was popularized in postcolonial theory as culture arising out of interactions between "colonizers" and "the colonized". However, in this time after imperialism, globalization has both expanded the reach of Western culture, as well as allowed a process by which the West constantly interacts with the East, appropriating cultures for its own means and continually shifting its own signifiers of dominant culture. This hybridity is woven into every corner of society, from trendy fusion cuisine to Caribbean rhythms in pop music to the hyphenated identities that signify ethnic Americans, illuminating the lived experience of ties to a dominant culture blending with the cultural codes of a Third World culture.
Cultural Hybridity and Modern Binaries: Overcoming the Opposition Between Identity and Otherness?
2008
This working paper addresses the debate on cultural hybridity. Hybridity, as it is understood in postcolonial theory, is perceived as having the potential to go beyond the sort of modern binaries from which, as Ulrich Beck suggests, contemporary social imaginaries have to find a way out. According to Jan Nederveen Pieterse, hybridity is precisely that: "Hybridity is to culture what deconstruction is to discourse: transcending binary categories." Yet, as it is pointed out in many works discussing cultural hybridity, the term and the vast array of concepts it encapsulates has raised already long-running discussions and debates. The paper explores some tropes inspired by the debate between Homi Bhabba and Jonathan Friedman on cultural hybridity. As Friedman sets his critique of hybridity in opposition to what he considers "true" cosmopolitanism to be, we will show how his understanding can be considered as flawed and how hybridity can in turn be considered as being ...
The Conceptualizing Hybridity: Deconstructing Boundaries through the Hybrid
The contemporary cultural landscape is an amalgam of crosscultural influences, blended, patch-worked, and layered upon one another. Unbound and fluid, culture is hybrid and interstitial, moving between spaces of meaning. The notion of cultural hybridity has existed far before it was popularized in postcolonial theory as culture arising out of interactions between "colonizers" and "the colonized". However, in this time after imperialism, globalization has both expanded the reach of Western culture, as well as allowed a process by which the West constantly interacts with the East, appropriating cultures for its own means and continually shifting its own signifiers of dominant culture. This hybridity is woven into every corner of society, from trendy fusion cuisine to Caribbean rhythms in pop music to the hyphenated identities that signify ethnic Americans, illuminating the lived experience of ties to a dominant culture blending with the cultural codes of a Third World culture.