Ajay Kumar at 19:28, 25 August 2023

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'''Hybridity''', in its most basic sense, refers to mixture. The term originates from [[biology]]<ref>Hermsen, J. G. Th., and M. S. Ramanna. 'Barriers to hybridization of ''Solanum bulbocastanum'' Dun. and ''S. Verrucosum'' Schlechtd. and structural hybridity in their F1 plants.' ''Euphytica'', Volume 25, Number 1 / January, 1976, Springer Netherlands, ISSN 0014-2336 (Print), 1573-5060 (Online), pp.1-10.</ref> and was subsequently employed in [[linguistics]] and in racial theory in the nineteenth century.<ref name="RJCY">[[Robert J.C. Young|Young, Robert]]. ''Colonial Desire: Hybridity in Theory, Culture and Race'', 1995, Putnam, {{ISBN|0-415-05374-9}}.</ref> Its contemporary uses are scattered across numerous academic disciplines and is salient in [[popular culture]].<ref name="Hutnyk">pp.106-136. Hutnyk, John. ‘Adorno at Womad: South Asian crossovers and the limits of hybridity-talk’, in ''Debating Cultural Hybridity'', ed. by Tariq Modood and [[Pnina Werbner]], 1997, Zed Books, {{ISBN|1856494241}}.</ref> Hybridity is used in discourses about race, [[postcolonialism]], [[Identity (social science)|identity]], [[anti-racism]] and [[multiculturalism]], and [[globalization]], developed from its roots as a biological term.

==In biology==
{{main|Hybrid (biology)}}
{{expand section|date=December 2014}}

==As racial mixing==
{{Main|Multiracial}}
Hybridity is a cross between two separate races, plants or cultures.<ref>Lusty, Natalya. ''Surrealism, Feminism, Psychoanalysis'' 2007, Ashgate, {{ISBN|978-0-7546-5336-3}}, p. 77.</ref> A hybrid is something that is mixed, and hybridity is simply mixture. Hybridity is not a new cultural or historical phenomenon. It has been a feature of all civilizations since time immemorial from the Sumerians through the Egyptians, Greeks and Romans to the present. Both ancient and modern civilizations have, through trade and conquests, borrowed foreign ideas, philosophies, and sciences, thus producing hybrid cultures and societies. The term hybridity itself is not a modern coinage. It was common among the Greeks and Romans.<ref name=":0">{{Cite book|title=Questioning Hybridity, Postcolonialism and Globalization|last=Acheraiou|first=Amar|publisher=Palgrave Macmillan|year=2011|isbn=978-0-230-29828-6|location=London}}</ref><ref>{{Cite journal|last=Michelini|first=Ann|year=1978|title=HYBRIS and plants|journal=Harvard Studies in Classical Philology|volume=82|pages=35–44|doi=10.2307/311019|jstor=311019}}</ref>

In Latin, ''hybrida''`, or ''ibrida'', refers to "the offspring of a tame sow and a wild boar"<ref>Oxford Dictionary</ref> and, by extension, to the progeny of a Roman and a non-Roman. The word ''hybridity'' was in use in English since the early 17th century and gained popular currency in the 19th century. [[Charles Darwin]] used the term in 1837 in reference to his experiments in cross-fertilization in plants.
The concept of hybridity has been fraught with negative connotations from its incipience. The Greeks and the Romans borrowed extensively from other civilizations, the Egyptians and the Persians in particular, and created ''ipso facto'' hybridized cultures but regarded unfavourably biological hybridity. [[Aristotle]], [[Plato]] and [[Pericles]] were all opposed to racial mixing between Greeks and "barbarians" and viewed biological hybridity as a source of racial degeneration and social disorder. Similarly, within the Roman Empire, which is considered as one of the most multi-ethnic empires, cultural difference was usually integrated into the predominant culture, but biological hybridity was condemned.<ref name=":2">{{Cite book|title=The Invention of Racism in Classical Antiquity|last=Isaac|first=Benjamin|publisher=Princeton University Press|year=2004|location=Princeton}}</ref>

The Romans’ attitudes to racial mixing hardened in the 4th century AD, when Rome embraced the Christian faith. That is manifest in the [[Codex Theodosianus]] (AD365), which prohibited marriages between Christians and non-Christians, the Jews in particular, and inflicted death penalty on those who did not obey the law.<ref>{{Cite book|title=Holy Matrimony: A Treatise on the Divine Laws of Marriage|url=https://archive.org/details/holymatrimonytre00watk|last=Watkins|first=Oscar Daniel|publisher=Percival|year=1895|location=Rivington|pages=[https://archive.org/details/holymatrimonytre00watk/page/496 496]}}</ref>

Contempt for biological hybridity did not end with the fall of the Roman Empire but continued throughout the Middle Ages and well into modern times, reaching a peak in the 19th century with the rise of Europe into an unrivalled imperial power. Hybridity and fear of racial degeneration caused by the mixing of Europeans and non-Europeans were major concerns in 19th century colonialist discourse prompted by racist pseudo-scientific discourses found in such works as [[Arthur de Gobineau|Joseph Arthur de Gobineau]]'s ''Essai sur l’inégalité des races'' and [[Ernest Renan|Joseph-Ernest Renan]]'s ''L’Education culturelle et morale''.<ref>{{Cite book|title=Questioning Hybridity, Postcolonialism and Globalization|last=Acheraiou|first=Amar|publisher=Palgrave Macmillan|year=2011|isbn=978-0-230-29828-6|location=London|pages=13–83}}</ref>

As an explicative term, hybridity became a useful tool in forming a fearful discourse of racial mixing that arose toward the end of the 18th century.<ref>Carvalheiro, José. ''Is the Discourse of Hybridity a Celebration of Mixing, or a Reformulation of Racial Division? A Multimodal Analysis of the Portuguese Magazine Afro.'' Forum: Qualitative Social Research [Online], 11.2 (2010)</ref> Pseudo-scientific models of anatomy and [[craniometry]] were used to argue that Africans, Asians, Native Americans, and Pacific Islanders were racially inferior to Europeans. The fear of [[miscegenation]] that followed responded to the concern that the offspring of racial interbreeding would result in the dilution of the European race. Hybrids were seen as an aberration, worse than the inferior races, a weak and diseased mutation.

Hybridity as a concern for racial purity responds clearly to the zeitgeist of colonialism; despite the backdrop of the humanitarian [[Age of Enlightenment]], social hierarchy was beyond contention as was the position of Europeans at its summit. The social transformations that followed the ending of colonial mandates, rising immigration, and economic liberalization have profoundly altered the use and the understanding of the term.<ref name="RJCY" />

==In post-colonial discourse==
''Hybrid talk'', the rhetoric of hybridity, is fundamentally associated with the emergence of [[Postcolonialism|post-colonial]] discourse and its critiques of [[cultural imperialism]]. It is the second stage in the history of hybridity, characterized by literature and theory that study the effects of mixture (hybridity) upon identity and culture. The principal theorists of hybridity are [[Homi K. Bhabha|Homi Bhabha]], [[Néstor García Canclini]], [[Stuart Hall (cultural theorist)|Stuart Hall]], [[Gayatri Spivak]], and [[Paul Gilroy]], whose works respond to the multi-cultural awareness that emerged in the early 1990s.<ref>Hall, Stuart. ‘New Ethnicities’ in ''‘Race’, Culture and Difference'', James Donald, James, and Ali Rattansi, eds. (London: Sage 1992) pp. 252-259.</ref>

In the theoretic development of hybridity, the key text is ''The Location of Culture'' (1994), by Homi Bhabha, wherein the [[liminality]] of hybridity is presented as a paradigm of colonial anxiety.<ref name="HB">Bhabha, Homi K. ''The Location of Culture''. 1994. London: Routledge.</ref> The principal proposition is the hybridity of colonial identity, which, as a cultural form, made the colonial masters ambivalent, and, as such, altered the [[authority]] of [[Power (philosophy)|power]]; as such, Bhabha's arguments are important to the conceptual discussion of ''hybridity''. Hybridity demonstrates how cultures come to be represented by processes of iteration and translation through which their meanings are vicariously addressed to—through—an Other. This contrasts any "essentialist claims for the inherent authenticity or purity of cultures which, when inscribed in the naturalistic sign of symbolic consciousness frequently become political arguments for the hierarchy and ascendancy of powerful cultures."<ref name="HB" /> This also means that the colonial subject takes place, its subaltern position inscribed in that space of iteration. The colonial subject is located in a place of hybridity, its identity formed in a space of iteration and translation by the colonizer. Bhabha emphasizes that "the discriminatory effects of the discourse of cultural colonialism, for instance, do not simply or singly refer to a 'person'... or to a discrimination between mother culture and alien culture...the reference of discrimination is always to a process of splitting as the condition of subjection: a discrimination between the mother and its bastards, the self and its doubles, where the trace of what is disavowed is not repressed but repeated as something different—a mutation."<ref name="HB" /> Like mimicry, hybridity is a metonymy of presence. Hybridity opens up a space, figuratively speaking, where the construction of a political object that is new, neither the colonizer nor the Other, properly defies our political expectations. However, like Bhabha's concept of mimicry, hybridity is a doubling, dissembling image of being in at least two places at once. This turn in the effect of hybridity makes the presence of colonist authority no longer immediately visible.

Bhabha includes interpretations of hybridity in postcolonial discourse. One is that he sees hybridity as a strategic reversal of the process domination through disavowal. Hybridity reevaluates the assumption of colonial identity through the repetition of discriminatory identity effects. In this way, hybridity can unsettle the narcissist demands of colonial power, but reforms its identifications in strategies of subversion that turn the gaze of the discriminated back upon the colonist. Therefore, with this interpretation, hybridity represents that ambivalent ‘turn’ of the subject into the anxiety-causing object of "paranoid classification—a disturbing questioning of the images and presences of authority". The hybrid retains the actual semblance of the authoritative symbol but reforms its presence by denying it as the signifier of disfigurement—after the intervention of difference. In turn, mimicry is the effect of hybridity. First, the metonymy of presence supports the authoritarian voyeurism, but then as discrimination turns into the assertion of the hybrid, the sign of authority becomes a mask, a mockery.<ref name="HB" />

Although the original, theoretic development of hybridity addressed the narratives of cultural imperialism, Bhabha's work also comprehends the cultural politics of the condition of being "a migrant" in the contemporary metropolis. Yet hybridity no longer is solely associated with migrant populations and with border towns, it also applies contextually to the flow of cultures and their interactions.

That critique of cultural imperialist hybridity meant that the rhetoric of hybridity progressed to challenging [[essentialism]], and is applied to sociological theories of [[Identity (social science)|identity]], [[multiculturalism]], and [[racism]]. Moreover, ''polyphony'' is another important element of hybridity theory, by [[Mikhail Bakhtin]], which is applied to hybrid discourses presented in [[folklore]] and [[anthropology]].<ref>Kapchan, Deborah and [[Pauline Turner Strong|Turner Strong, Pauline]], eds. ''Theorizing the Hybrid.'' Special issue, Journal of American Folklore, vol. 112, no. 445 (1999).</ref>

===Criticism of hybridity theory===
The development of hybridity theory as a discourse of anti-essentialism marked the height of the popularity of academic "hybridity talk". However the usage of hybridity in theory to eliminate essentialist thinking and practices (namely racism) failed as hybridity itself is prone to the same essentialist framework and thus requires definition and placement. A number of arguments have followed in which promoters and detractors argue the uses of hybridity theory. Much of this debate can be criticized as being excessively bogged down in theory and pertaining to some unhelpful quarrels on the direction hybridity should progress e.g. attached to racial theory, post-colonialism, cultural studies, or globalization. Sociologist [[Jan Nederveen Pieterse]] highlights these core arguments in a debate that promotes hybridity.<ref name="Pieterse">Nederveen Pieterse, Jan, ''Globalization and Culture: global mélange''. 2004, Oxford: Rowman & Littlefield</ref>

Some on the left, such as cultural theorist John Hutnyk, have criticized hybridity as politically void.<ref name="Hutnyk" /> Others like Aijaz Ahmad, Arif Dirlik, and Benita Parry blame Homi Bhabha for recycling obscure psychoanalytic and postmodern theories of culture and identity. Ahmad criticizes Bhabha for establishing a postcolonial theory which overlooks the material colonial context and post-independence realities of the former colonies. He writes: "Between postcoloniality as it exists in a former colony like India, and postcoloniality as the condition of discourse by such critics as Bhabha, there would appear to be a considerable gap".<ref>{{Cite journal|last=Ahmad|first=Aijaz|year=1995|title=The Politics of Literary Postcoloniality|journal=Race and Class|volume=36-3|pages=10}}</ref> Dirlik follows in a similar vein, stressing the postcolonial theorists’ propensity to flatten out cultural difference under the umbrella term of hybridity: "Africa, Caribbean, South-Asian literatures come from different places and different histories, and not merely different from France, but different from each other. It is this real sort of difference that disappears in postcolonial studies".<ref>{{Cite book|title=The Postconial Aura: Third World Criticism in the Age of Global Capitalism|last=Dirlik|first=Arif|publisher=Westview Press|year=1997|location=Boulder|pages=ix}}</ref> In "Signs of our Time" Benita Parry discusses ''The Location of Culture'' and criticizes the "linguistic turn" in cultural studies,<ref name=":1">{{Cite book|title=Third Text Reader: On Art, Culture and Theory|last=Araeen|first=Rasheed|publisher=Continuum|year=2002|location=London|pages=243; 230}}</ref> more particularly, Bhabha's dependence on fuzzy psychoanalytical and linguistic explanations of cultural identities, or what she calls the "autarchy of the signifier".<ref name=":1" /> ''In Postcolonial Studies: a materialist critique,'' she further rails against the "linguistic turn" and recommends a materialist postcolonial critique that addresses colonialism's epistemic violence within the wider context of the economic exploitation of the colonized masses by imperial capitalism.<ref>{{Cite book|title=Postcolonial Studies: A Materialist Critique|last=Parry|first=Benita|publisher=Routledge|year=2004|location=London}}</ref>

More recently, Amar Acheraiou in ''Questioning Hybridity, Postcolonialism and Globalization'' challenges Bhabha's theory of hybridity on theoretical as well as ideological and historical grounds. He criticizes Bhabha for examining hybridity from a narrow, "synchronic" perspective confined to the 19th century, instead of adopting a "diachronic" view which renders better this concept's historical depth.<ref name=":0" /> He also reproaches this theorist for stripping the notion of hybridity off its constitutive racial connotations and considers this as an essentialist gesture. According to him, by clearing this concept of its negative biological associations, Bhabha evades the discussion of the problematic issue of race and racism, which should, paradoxically, be a central concern in hybridity theory. He further argues that Bhabha overlooks the fact that there are still today several places across the world where for many biologically hybrids, hybridity or "the third space" often proves "the space of the impossible"<ref name=":0" /> rather than a site of cultural and racial emancipation. The new theory of hybridity that Acheraiou develops in this book departs from the strictly "cultural and spatial paradigm" of postcolonial theory, or what he calls "angelic hybridism."<ref name=":0" /> It is a broadly historical and multi-layered form of hybridity focused on the nebulous political, economic, and ideological power structures, emancipatory as well as oppressive, which have presided over the discourse and practice of hybridity since the dawn of civilization. He calls this alternative mode of rethinking postcoloniality "a radical ethics of hybridity," which is "global in scope and planetary in aspiration". Furthermore, he stresses that this "resistive planetary hybridity" is not "confined to the migrant, diasporic condition," and has "as many centres of consciousness as geographical points of origin".<ref name=":0" />

The next phase in the use of the term has been to see hybridity as a cultural effect of globalization. For example, hybridity is presented by Kraidy as the 'cultural logic' of globalization as it "entails that traces of other cultures exist in every culture, thus offering foreign media and marketers transcultural wedges for forging affective links between their commodities and local communities."<ref>Kraidy, Marwan ''Hybridity: or the cultural logic of globalization'' 2005, Philadelphia: Temple, {{ISBN|81-317-1100-5}}</ref> Another promoter of hybridity as globalization is [[Jan Nederveen Pieterse]], who asserts hybridity as the [[rhizome (philosophy)|rhizome]] of culture.<ref name="Pieterse" /> He argues that globalization as hybridization opposes views which see the process as homogenizing, modernizing, and westernizing, and that it broadens the empirical history of the concept. However neither of these scholars have reinvigorated the hybridity theory debate in terms of solving its inherent problematics. The term hybridity remains contested precisely because it has resisted the appropriations of numerous discourses despite the fact that it is radically malleable. For example, young Muslims in Indonesia are followers of Islam but have "synthesized" trends from global culture in ways that respect religious tradition. These include drinking [[Islamic dietary laws|non-alcoholic beer]], using [[Quran|Koranic]] apps on their iPhones, and buying ''[[halal]]'' cosmetics. In anti-Western countries, youth who try to create cultural hybridity through clothing conflict with the traditional views of modesty in their religion. Conflict occurs across generations when older adults clash with youth over youth attempts to change traditions.<ref>[[Néstor García Canclini|García Canclini, Néstor]]. ''Hybrid Cultures''. Minneapolis: University of Minnesota Press, 1990</ref><ref>{{cite book|last1 = Furlong|first1 = Andy|title = Youth Studies: An introduction|year = 2012|publisher = Routledge|location = USA|isbn = 978-0-415-56479-3|pages = 237–238|edition = 1}}</ref>

==In linguistics==

=== Colonialism ===
Languages are all hybrid, in varying degrees. For centuries people borrowed from foreign languages, creating thus hybrid linguistic idioms. They did so for commercial, aesthetic, ideological and technological reasons (to facilitate trade transactions, express philosophical or scientific ideas unavailable in their original idioms, enrich and adapt their languages to new realities, subvert a dominant colonial literary canon by deliberately introducing words from the colonized peoples' idiom). Trade and colonization have been the main vehicles of linguistic hybridization across history. Since the classical conquests, both the colonizers and colonized tapped into each other's languages. The Greeks soaked up many mathematical and astronomical concepts from the Egyptians. The Romans, too, absorbed much of Greek culture and ideas. They also drew abundantly from the "barbarians". In ''Taktika'', [[Arrian]] (92–175 AD), a Greek historian and philosopher of the Roman period, drew attention to the Romans' indebtedness to their colonial subjects, arguing that "the Romans have many foreign (Iberian, Celtic) terms for formations, for they used Celtic cavalry".<ref name=":2" /> In modern times, the French and British resorted to similar linguistic appropriations throughout their conquests. The French language, for example, contains over 200 Arabic and Berber words, most of which were taken up during France's colonization of Algeria. Similarly, hundreds of Indian words entered the English idiom from the seventeenth to the nineteenth century. According to ''The Oxford English Dictionary,'' 900 English words are of Indian origin. Linguistic hybridity was manifest in these colonial contexts, but was acknowledged by neither the colonizers nor the colonized. More still, while these linguistic borrowings had, de facto, rendered colonial languages hybrid and therefore impure, the myth of linguistic purity and superiority, inherited from the ancient Greeks’ "linguistic racialism",<ref name=":0" /><ref name=":2" /> held firmly among the European colonizers. The Greek word ‘barbarian,’ which was used to refer to non-Greek languages’ inferiority, backwardness and inarticulacy, was adopted by the French since the 16th century. It was often applied to the Basque, Breton and Occitan languages and to their speakers. [[Henri Grégoire|Abbé Grégoire]] recommended wiping out these "crude idioms" and forcing French on the Basques, Bretons and Occitans to "spread enlightened ideas (...), well-being and political tranquillity".<ref>{{Cite book|title=Une politique de la langue: La révolution française et le patois, l'enquête et le patois|last=De Certeau|first=Michel|publisher=Gallimard|year=1975|location=Paris|pages=21}}</ref> According to him, this would "banish superstition" and "simplify the mechanism of the political machine." It would, above all, "mould the citizens into a national whole"<ref>{{Cite book|title=Dominant Languages: Language and Hierarchy in Britain and France|url=https://archive.org/details/dominantlanguage0000gril|url-access=registration|last=Grillo|first=R. D.|publisher=Cambridge University Press|year=1989|location=Cambridge|pages=24; 174|isbn=9780521365406 }}</ref> In Britain, this Aristotelian view of language was revitalized by authors like [[Jonathan Swift]], [[Samuel Johnson]], and [[Matthew Arnold]], who cast respectively the Irish, Scots and Welsh as "rude" and "backward", attributing these peoples’ intellectual and economic "backwardness" to their "inferior" languages.<ref>{{Cite book|title=Rethinking Postcolonialism: Colonialist Discourse in Modern Literatures and the Legacy of Classical Writers|last=Acheraiou|first=Amar|publisher=Palgrave Macmillan|year=2008|isbn=978-0-230-55205-0|location=Basingstoke}}</ref>

=== A dual dynamics ===
Linguistic and cultural hybridity is a "dual dynamics" which operates "passively" as well as "actively".<ref name=":0" /> [[Mikhail Bakhtin]] distinguished two types of hybridity: "organic" or "unconscious" hybridity and "intentional" hybridity. He defines organic hybridity as an "unintentional, unconscious hybridization" and regards it as "the most important mode in the historical life and evolution of all languages".<ref name=":3">{{Cite journal|last=Bakhtin|first=Michael|year=2004|title=Discourse in the Novel (1935)|journal=In Michael Holquist (Ed.), the Dialogic Imagination|pages=259–422}}</ref> "Intentional hybridization" consists of juxtaposing deliberately different idioms, discourses, and perspectives within the same semiotic space without merging them. Bakhtin states that the language of the novel is "a system of languages that mutually and ideologically interanimate each other".<ref name=":4">{{Cite journal|last=Bakhtin|first=Michael|year=2004|title=From the Prehistory of Novelistic Discourse (1940)|journal=In Michael Holquist (Ed.), the Dialogic Imagination|pages=41–83}}</ref> He adds: "the novelistic hybrid is an artistically organized system for bringing different languages in contact with one another, a system having as its goal the illumination of one language by another, the carving-out of a living image of another language".<ref name=":3" /> Further down, yet, he cautions against drawing clear-cut boundaries between these two forms of hybridity, arguing that the "centripetal" forces inherent in "organic hybridity" are also present in "intentional hybridity," in the same way as the "centrifugal" features of "intentional hybridity" may be at play in "organic hybridity."<ref name=":3" /><ref name=":4" />

=== The tree model ===
Linguistic hybridity and the case of mixed languages challenge the [[Comparative method|tree model]] in [[linguistics]]. For example, "Israeli" (a term for [[Modern Hebrew]]) has been argued to be a Semito-European hybrid language that "demonstrates that the reality of linguistic genesis is far more complex than a simple family tree system allows. 'Revived' languages are unlikely to have a single parent."<ref>Zuckermann, Ghil'ad. '[http://www.zuckermann.org/pdf/Hybridity_versus_Revivability.pdf Hybridity versus Revivability: Multiple Causation, Forms and Patterns]' in ''Journal of Language Contact'', 2009, Varia 2, pp. 40-67.</ref>

==In the arts==
Presently, human beings are immersed in a hybridised environment of reality and augmented reality on a daily basis, considering the proliferation of physical and digital media (i.e. print books vs. e-books, music downloads vs. physical formats). Many people attend performances intending to place a digital recording device between them and the performers, intentionally "layering a digital reality on top of the real world."<ref>{{cite news|last=Tsukayama |first=Hayley |url=https://www.washingtonpost.com/blogs/faster-forward/post/apple-patent-would-stop-iphone-concert-recordings/2011/06/20/AGV7AFdH_blog.html |title=Apple patent would stop iPhone concert recordings |newspaper=[[The Washington Post]] |date=21 June 2011}}</ref> For artists working with and responding to new technologies, the hybridisation of physical and digital elements has become a reflexive reaction to this strange dichotomy.<ref name="DazedConfused">{{cite web|last=Knight |first=Amy |url=http://www.dazeddigital.com/blog/article/15085/1/hybridity-in-new-art |title=Hybridity in new art |date=18 November 2012 |publisher=[[Dazed & Confused (magazine)|Dazed & Confused]]}}</ref> For example, in ''Rooms'' by Sara Ludy computer-generated effects process physical spaces into abstractions, making familiar environments and items such as carpets, doors and windows disorientating, set to the sound of an industrial hum. In effect, the distinction between real and virtual space in [[art]] is deconstructed.<ref name="DazedConfused" /><ref>[http://www.triangulationblog.com/2012/02/rooms-by-sara-ludy.html ''Rooms'' by Sara Ludy TRIANGULATION BLOG]</ref><ref>[https://muse.jhu.edu/journals/film_history/summary/v019/19.2donato.html Docufictions: an interview with Martin Scorsese on documentary film] by [https://web.archive.org/web/20151208180502/http://www.nytimes.com/movies/person/189594/Raffaele-Donato Raffaele Donato] at Film History: An International Journal Volume 19, Number 2, 2007
pp. 199-207)</ref>
The conditions and processes known as [[glocalization]] play an important role in recent forms of hybridity in the arts, since artists commonly seek to negotiate between local and global forces. Several theoretical models have been developed to explain approaches to hybridity in the arts, a phenomenon that is especially common among artists who either identify as [[multicultural]] or see their work as situated between “East” and “West.”<ref>Hebert, David G. (2018). [https://link.springer.com/chapter/10.1007/978-3-319-68434-5_20 Cultural Translation and Musical Innovation: A Theoretical Model with Examples from Japan]. In David G. Hebert (Ed.), ''International Perspectives on Translation, Education and Innovation in Japanese and Korean Societies''. Cham: Springer, p.309-331.</ref> Such developments demonstrate ways that the arts can both forecast and respond to changing conditions in society.

==See also==
*[[Third Space Theory]]
*[[Third place]]
*[[Cross-cultural]]
*[[Intercultural theatre]]
*[[Migrant literature]]
*[[Post-colonial theory]]
*[[Glocalization]]

==References==
{{Reflist}}

[[Category:Sociology of culture]]
[[Category:Politics and race]]
[[Category:Sociolinguistics]]
[[Category:Historical linguistics]]

Hybridity - Revision history

Ajay Kumar at 19:28, 25 August 2023