Hybridity

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Hybridity means a hybrid of two previously separate systems. The term originally comes from agriculture, but has developed into a technical term used in various academic disciplines, in particular in sociolinguistics and in the context of post-colonialism .

Sociolinguistics

Languages develop a hybrid form of two or more different original languages , e.g. B. Creole and pidgin languages .

Hybrid forms of language can also arise in the area of ​​individual multilingualism if, for example, speakers with a migration background use elements of both their native language and the language of the host society in a mixed language code. The way the language mixes can take different forms, e.g. For example, only individual parts of words ( endings ) or individual words from one language can be "incorporated" into the other, or the language can be changed sentence by sentence. Comments from another language can be used or generally spoken "mixed", e.g. B. in the form of " Denglisch ", a mixture of German and English.

Social science

In particular, the increasing contact processes through colonialism as well as the realization that our world seems to be becoming increasingly confusing and ambivalent, has led to a discussion of hybrid phenomena in the social sciences . Hybridity is referring to "in various subject areas on very different forms of hybridization, mixing and (re) combining."

The Argentine Néstor Garcíca Canclini has sparked an international debate with a book Culturas hibridas that aims to develop the creative potential of hybridization. The term is established in cultural studies and especially in postcolonial studies as well as in the discourses on transculturality (first by the Cuban Fernando Ortiz Fernández ) and interculturality , where hybridity is "all sorts of things to do with mixing and combination in the moment of cultural exchange "includes.

In sociology , a hybrid phenomenon is understood more generally as "a phenomenon in which at least two phenomena that are socially typified as differently typified at a specific historical point in time are obviously combined." The emergence of hybrids is understood as a field of experimentation and a mode for social innovations.

The concept is also attracting increasing attention in historical studies, where it describes the phenomenon of cultural dynamics through cultural contact.

Current or recently completed research projects deal with

Political Discourses

The concept of hybridity is a very new concept in the tradition of political theory (used since the 1990s), but it nevertheless has the potential to allow theoretical-historical connecting lines of the political (cf. Political Philosophy ) to appear in a new light. A number of post-colonial cultural theorists such as Edward Said , Iain Chambers, and Stuart Hall pioneered the term through their study of contact phenomena. One of the pioneers in the discussion about hybridity was the political-literary movement that emerged in the course of dealing with the consequences of the deportation and enslavement of the African diaspora in the Caribbean ( Aimé Césaire , Édouard Glissant , Patrick Chamoiseau , Jean Bernabé ).

The Indian literary theorist Homi K. Bhabha was among the first to use the term hybridity explicitly . In his book Die Verortung der Kultur he relates the post-colonial discourse to the (especially Anglo-American) tradition of the political and develops the thought figure of the (not necessarily physically existing) “third space”, which can open up wherever people are different knowledge or cultures meet and agree on meanings and differences. For Bhabha, hybridity means the rejection of a nomothetic or essentialist discourse of the political. Bhabha shows that the rational administration of the Indian subcontinent, which was praised by John Stuart Mill as the first administration with a "complete recording system" (Bhabha 2000: 138), has to be interpreted differently in the post-colonial reading. The spatial and cultural separation of control of power (in Great Britain) and the exercise of power (in India) leads to a "shift", to an unreflected difference with negative effects on both political spaces:

"The political moment of cultural difference emerges within the problem of the colonial conception of government (governmentality) and overshadows the transparency between legibility and legitimate rule."

- Homi K. Bhabha 2000: 140
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This semantics of a third space as an in- between space is characteristic of a traditional line of the political, which aims to determine the political not from the essence of a thing but through an adverbial mediation. There are many examples here: the difference between a (transcendental) idea and practice , which can only ever accidentally be related to this idea (e.g. in Plato , but also in Kant or Hegel ), the difference between the divine (absolute) Law and the law of the people or for the German doctrine of constitutional law the difference between the legality and legitimacy of the state, as discussed by Carl Schmitt .

The third area of ​​constitutional law would (in this tradition) be general human rights, which are dependent on the one hand on the state as (police) guarantor of human rights and on the other hand on the people who have to assert and enforce their rights. If people do not assert their rights, these human rights are only a general form, a proclamation with no real content, as was and is the case in many countries around the world. On the other hand, human rights cannot be based solely on cooperation between people to enforce their rights; at least a general idea is required (in the case of Jean-Jacques Rousseau : volonté generale), in the tradition of state theory, for example, that the state (if necessary) the Minority rights enforced against the majority. The hybrid or hybridity of this political discourse lies in the fact that two semantics (the semantics of the state and that of human rights) are conceptually related to one another, but without these semantics merging into a new entity, into a unified new discourse.

literature

Individual evidence

  1. ↑ Cf. Zdeněk Masařík: On some of the driving forces behind the mixture of languages ​​in the early New High German dialects of Moravia. In: Acta facultatis philosophicae universitatis Ostraviensis: Studia germanistica. Volume 3, 2008, pp. 11-22.
  2. ^ Ha, No Nghi (2005). Hybridity hype. Cultural difference consumption and postmodern exploitation techniques in late capitalism. Bielefeld: Transcript. P. 12.
  3. ↑ NG Canclini: Culturas híbridas: Estrategias para entrar y salir de la modernidad . México: Grijalbo 1989. ISBN 968-4199546 .
  4. ↑ Hutnyk, John (2005). Hybridity. In: Ethnic and Racial Studies, Vol. 28, No 1. pp. 79-102. P. 80.
  5. ↑ Betz, Gregor J. (2017): Hybrid phenomena as playing fields for the new. Sociological considerations using the example of hybrid events. In: Burzan, Nicole / Hitzler, Ronald (ed.): Theoretical Insights. In the context of empirical work. Wiesbaden: Springer VS, pp. 89-102.
  6. ↑ Michael Borgolte: Migrations as transcultural entanglements in medieval Europe. A new plow for old research fields. In: Historical magazine. 289, 2009, pp. 261-285.
  7. ↑ Integration and disintegration of cultures in the European Middle Ages. on: spp1173.uni-hd.de
  8. ^ Betz, Gregor J. (2016): Hilarious Protest. Explorations of hybridized forms of collective disobedience. Wiesbaden: Springer VS.
  9. ^ Protest Hybrids. On the relevance of fun and hedonistic motives at protests and the resulting areas of tension