By Haim Hazan
One of the main features of our modern tradition is a good, virtually banal, view of the transgression and disruption of cultural limitations. Strangers, migrants and nomads are celebrated in our postmodern international of hybrids and cyborgs. yet we pay a cost for this get together of hybridity: the non-hybrid figures in our societies are neglected, rejected, silenced or exterminated. This e-book 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 Hazan indicates how we fervently distance ourselves from outdated age by means of grading and sequencing it into levels equivalent to ‘the 3rd age’, ‘the fourth age’ etc.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 innovations until eventually it truly is now not attainable to do it anymore, at which aspect they turn into un-transformable and non-marketable gadgets and accordingly commercially and socially invisible or masked. different examples are used to clarify a similar cultural common sense of the non-hybrid: ache, the Holocaust, autism, fundamentalism and corporeal dying. at the face of it, those examples could appear to don't have anything in universal, yet all of them exemplify an identical cultural common sense of the non-hybrid and galvanize comparable reactions of feedback, terror, abhorrence and ethical indignation.
This hugely unique and iconoclastic publication deals a clean critique of latest Western tradition by way of targeting that that is perceived as its different Ð the non-hybrid in our midst, frequently rejected, neglected or silenced and deemed to be short of globally viable correction.
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Extra resources for Against Hybridity: Social Impasses in a Globalizing World
It should now become clear why in the context of old age, autism, pain, and the Holocaust, this deal cannot be fulfilled. These non-hybrids are deal-breakers: they clog the anthropological machine and subvert the anthropological discourse. Because of this, they can also teach us a lot about anthropology. The undisciplined 34 Terms of Hybridity discipline of gerontology (Katz 1996) will thus be brought up as an appropriate case in point to demonstrate the emergence of such a heterotopic trap. The preliminary purpose of this section is to sketchily trek down the path of otherness in anthropological thinking, to stop at a number of turning points and to follow the process of the dissipated concept of the “other” as it becomes translatable.
A glimpse into that domain could be initially taken, like in so many other cases of probing anthropological substances, through stumbling upon a supposedly mere methodological hitch. As Said and others have shown, late works of art can sometimes articulate the literal, timelessly transcendental experience of existing in the inaudible Fourth Age. For example, in Roden Noel’s poem “The Old”: They are waiting on the shore For the bark to take them home: They will toil and grieve no more; The hour for release has come.
Anthropology has begun its quest for others with an essentialist outlook. The original, indeed primordial, anthropological “other” was a culturally unprocessed human matter – the savage. In the beginning was the image of an unadulterated savage – a pre-cultural creature of questionable humanity, adopted and invented by a handful of anthropologists like Robertson Smith and Levy-Bruhl. They erected an impregnable divide between a speechless mentality incapable of distinguishing mythos from logos, and therefore devoid of ethical faculties and bereft of occidental pragmatic rationality.
Against Hybridity: Social Impasses in a Globalizing World by Haim Hazan