Hybridity Concept In Postcolonial Studies Cultural Studies Essay

Hybridity Concept In Post colonial Studies Cultural Studies Essay triggerThis chapter seeks to examine place concepts that underpin this ingest. Hybridity, oppositeness and stereotyping in postcolonial studies are discussed in relation to the central argument of this thesis which is the roles teachers and students play at aiming for the building of overlap Malayan identity in multi ethnic classrooms. The intention of this belles-lettres review is to identify the signifi bottom of the inningce of hybridisationity, naked as a jaybird(prenominal)ness and stereotyping in post colonial studies to my research and how Bhabhas ruling of The tierce Space helps to formulate the establishment of corporal identity in students z hotshot of development (Gutierrez, Baqudano-Lopez and Tejeda (1999).Hybridity concept in Postcolonial studiesThe bunk of information and the movement of people in this ever evolving, interconnected and synergistic world remove been a profound reason in the beingness of unexampled cultures in the form of mixing of local and foreign ideas and values. This benevolent of mixing is a tiny part of the loose and slippery import of hybridity. The endpoint hybridity is used in many areas much(prenominal) as hybrid economy (the mixture of private enterprises and government active participation in global economy) (Koizumi,2010) hybrid cars, hybrid language (creole and patois), and most importantly in relation to this study is in the arena of hybrid cultures (Tomlinson,1999 Coombs Brah,2000).Easthope (1998) contends that hybridity can have three opineings in terms of biology, ethnicity and culture. In biological science, hybrid could mean the composition of genetic comp unitynt in human being, animals or plants. In the second and third definitions, hybridity can be understood to mean an individual who possesses both or much ethnic and heathen identities. However de Toro emphasises that the import of hybridity in current pagan sys tem has nothing to do with the biological and zoological origin of the term (de Toro, 2004). Hutnyk (2005) on the other hand reveals that the term hybridity and syncretism seem to serve the inner ethnical aspects of colonialism and the global market.Sevearned run averagel key thinkers in the realm of hybridity includes among others Homi Bhabha, Robert Young, Gayatri Chakravorty Spivak, Stuart Hall and Paul Gilroy, who draw upon related concepts from Deleuze, Derrida, Marx, Fanon and Bakhtin to trace a few.(Ref) In particular, Bhabha has developed his concept of hybridity from literary and ethnic theory to describe the cook upion of culture and identity within conditions of colonial disgust and equity (Meredith, 1998 Bhabha, 1994 Bhabha, 1996).In socio- heathen milieu, hybridity is used as an explicative term and hybridity became a serviceable 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 e ra was largely referring to inter marriage of black and white and the offspring were determine as the hybrid product. It has too been referred to as an abuse term in colonial discourse for those who are products of miscegenation or mixed-breeds. Papastergiadis in Werbner Modood (2000) on the other hand asserts that the positive feature of hybridity is that it invariably acknowledges that identity is constructed with a negotiation of struggle and that the presence of fissures, gaps and contradictions is not necessarily a sign of failure. (ibid258). Therefore hybridity can be seen in both negative and positive forms.Ashcroft, Griffiths and Tiffin (2006) assert that hybridity occurs in post-colonial societies as a resoluteness of economic and political expansion and control and when the coloniser weaken natal peoples (the colonize) social practices and assimilate them to a current social mold. They also nevertheless explain that hybridity extends until after the period of i mperialism when patterns of in-migrations from rural to urban region and from other imperial areas of influence such as Chinese and Indian labourers approaching 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 profoundly been used in many opposite dimensions and is one of the most disputed terms in postcolonial studies. It can manage many forms including cultural, political and linguistics. It is important to note that hybridity can be see in many different accounts from a slight hybrid to the original of culture clash. In the postcolonial studies the term hybrid commonly refers to the creation of new trans-cultural forms within the contact zone arrive atd 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 review article of cultural i mperialism.(elaborate)Easthope (1998) on the other hand asserts that in his discussions of hybridity, it has no particularize definition except in relation to non-hybriditythat the opposition among difference and absolute presence needs to be relativised by introducing more than one concept of identity, that a coherent, speaking 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 fetching 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 interculturality and diasporic dealings (Anthias,2010). However, Anthias (ibid620) postulates thatIf hybrid social identities are now the characteristic identities of the modern world, thus struggles over cultural hegemony and the underlying mechanisms that support it, become increasingly put d own signifiers merely to occupy the space of the hybrid constitutes an emancipator human condition.In addition, de Toro (1991,1996a) contends that hybridity is al sorts inherent to culture, identity and nations but it is the object of reflections and definitions of different settings and also applied in very different fields. Correspondingly, de Toro suggests that one has to understand the notion of hybridity in a broader metacontext and has to see hybridity as mixing systems at the set up of the combination of different models and performancees.The discussion of hybridity in this study focuses on the modern-day debate about culture, ethnicity and identity which underpins de Toros 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 apparitional groups in Malaysias plural fellowship in the quest for the construction of shared out Malaysian identity. The discussion of hybridity in the Malaysian cont ext in this study therefore is not about finding a midway to the effect of differences in cultures and identity but to identify a space where cultural, sacred and ethnic difference can be celebrated.In as very much the arguments in the succeeding sections deal with ethnicity, culture and religion, this study does not exertion to explicate an in depth discussion of the cultural theory concept. However, cultural theory will be reviewed at a surface take.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 single sentence, can be doubled- vowelised. Bakhtin affirms that linguistic hybridity mixes two social languages within the limits of a single note but differentiated by other factors of those social utterances. Simplistically, it describes the magnate 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 together. the languages change historically primarily by hybridization, by means of a mixing of sundry(a) 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 occurrent study as the multicultural society evolves in Malaya then Malaysia respectively, languages evolve in tandem. The discussion involves the emergence of Malaysian English or Manglish in social interactions 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) snuff it on cultural transition and cultural difference.Understanding Bhabhas concept of hybridity in relation to cultural diversityBhabhas 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) in 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 of pre dominant influence of colonial narratives and cultural structures and practice.Bhabha (1994) claims that the difference in cultural practices within different groups, however perspicacious a person is, is actually very difficult and even unachievable 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 diversity 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 pass in trying to understand the ways in which cultural practices construct their own systems of meaning and social organisation (ibid209)There is truth to a certain degree to the statement 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 offer the limitations of that statement amidst difficulties and multitudes of problems in inter-ethnic relationship Malaysian society has attemptn its ability to be one of the select 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 reusable in analysing this current study in terms of its interstitial office between cultural and ethnic identity with that of a negotiated identity (shared identity) in the Malaysian context.Bhabha believes that the process of cultural hybridity gives rise to new and unidentifiable, a new era of negotiation of meaning and representation. For him controversies are inevitable 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 implication of western colonial legacy which had chang ed cultural ideology of a former colonised nation is central to the modern discourse of negotiation and instead 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 socialization to unificationAs a result of hybridisation, dominant culture becomes diluted and more dispersed less 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 sense of belonging. (Canclini,1995Pieterse,2004).Hybridity needs to be considered as a continuous transaction of renewals and compromise of the practices of identityA more uninflected perspective that reviews the assumption about culture and identity from us-them dualism to a bodied sense of both. Therefore acceptance and conciliation of both difference and similarity.5.0. The Third SpaceAppropriation of The Third Space to the studyOthernessStereotyping in Post Colonial Studies9.0 Applying hybridity, otherness and stereotyping to the construction of shared identity identity operator in Plural SocietyPropagating and espousing a new conception of shared identityNew opportunities, new challenges to develop a collective sense of identityIdentity is multiple, overlapping and context-sensitive (Kwame Appiah in Koizumi)New conception of self-importance hybrid self rejects singular identity and adopt a smooth-spoken context-dependent identityClassification of identity formation inherited and acquired (social and psychological)The Construction Malaysian IdentitySummary