https://bou.de/u/index.php?action=history&feed=atom&title=BhabhaBhabha - Revision history2026-04-04T17:14:14ZRevision history for this page on the wikiMediaWiki 1.35.14https://bou.de/u/index.php?title=Bhabha&diff=92713&oldid=prevRoot at 15:54, 2 September 20132013-09-02T15:54:22Z<p></p>
<a href="https://bou.de/u/index.php?title=Bhabha&diff=92713&oldid=92712">Show changes</a>Roothttps://bou.de/u/index.php?title=Bhabha&diff=92712&oldid=prevRoot: /* Essays */2013-09-02T15:53:14Z<p><span dir="auto"><span class="autocomment">Essays</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*Gaby Dietze "Postcolonial Theory" aus "Gender@Wissen", Böhlau Verlag, 2005</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*Gaby Dietze "Postcolonial Theory" aus "Gender@Wissen", Böhlau Verlag, 2005</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>=<del class="diffchange diffchange-inline">Essays</del>=</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>=<ins class="diffchange diffchange-inline">The theory of hybridity – the theory of culture</ins>=</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del class="diffchange diffchange-inline">*[[Media</del>:<del class="diffchange diffchange-inline">Laura_B_on_Bhabha</del>.<del class="diffchange diffchange-inline">pdf]]</del></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">Essay by Laura B</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">Especially in the 19th and 20th century hybrid identities were accused to contaminate national pureness. Hybrids were seen as a danger for the natural differences of human races. A look into the history book and this social understanding of national pureness can be fixed in several cultural areas: For example the time of National Socialism in Germany or the authority of the Europeans domineering over the Aborigines in Australia. The reproduction between the cultural races was prohibited in order to kill the inferior cultural minority in the particular territory. The term hybrid descends from sciences and describes a cross between different species of plants or animals, which provides a new species. Transferred to the cultural context this “new species” sets an end to exact cultural definition. Not only in the past hybridisation provides a fear of losing the cultural identity and changes the common understanding of culture.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">In these days the term hybrid is a fixed expression describing human beings with a multicultural identity and self- understanding. It calls a cultural phenomenon of globalisation and pluralistic society. For example people with a migration background are counted to this cultural phenomenon as they are members of two or three nationalities and share several cultural knowledge. Homi K. Bhaba understands hybridisation as the fundament of modern society: That is the central idea of his book “The location of culture”. The author notices an emergence of new cultural forms from the period of multiculturalism. Bhaba’s work exploits and engenders moments of ambivalence that structures social authority. The Indian professor demands to rethink the question of identity, social classification and national affiliation. Therefore he provides the theory of hybridity.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">In the following I explain the argument of Homi K. Bhaba and afterwards I discuss his thesis and think this theory further.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">The author argues that since the time of colonialism - the time of transformation between the western civilisation and foreign societies- human subjects cannot be reduced on ethnic positions or homogenous concepts of identity. In fact cultural interaction and exchange provides interspaces, in which people create their identity in individual way. Between fixed cultural identification the interspaces are growing and providing a fluently undefined area. And the modern human being moves in those interspaces. In his book Bhaba mentions the exhibition “Sites of Genealogy” of the artist Renée Greens, who uses the stairs of a museum as a metaphor for interspaces.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">I think this is a good image for understanding the theory of hybridity: The different floors are the cultural identification pols and the stairs are the link in between. People move in this undefined space and do not belong to a level and do not stay on one certain floor. Moreover they cannot leave their floor without encountering with another culture.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">Furthermore I explain this theory with a historical fact and my personal experience with the phenomenon of hybridity in the South of India: Since the time of British colonialism Indians especially in the South of India live in a hybrid culture, they move at the stairs. On the one floor there is the traditional Indian culture like wearing the suit of Sari or being Hinduism but on the other hand the heritage of British culture, the European standard, influences the original Indian tradition: For example English replaces Hindi as the main language and drinking tea in the afternoon is a British habit. Therefor the Indians daily realize a hybrid culture mixed by British and traditional Indian elements.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">In summary Bhaba’s argument emphasizes that communication and interaction between the single cultures provides interspaces we should be aware of. This phenomenon is a fixed element of the modern world of globalisation.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">In my essay about the theory of hybridity I would like to take the thought of the author and to continue thinking. I have to mention that my considerations concern the European culture as I am not able to judge over the cultural consciousness of people living in the non-western parts of world.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">First of all, I do not agree with declaring the time of colonialism as the origin of hybridisation. I think communication and interaction between subjects are the basic elements of hybridisation and therefore the phenomenon has accompanied the complete human evolution. There is no cultural pureness neither than a national or religious one: every individual contacts and interacts with other persons, therefore its cultural identity is formed in a personal way and is not able to be reduced on a stereotyped term of culture. The historical period of colonialism or imperialism is the time western civilization got into contact with cultures far away and the people mixed the impressions with the familiar habits.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">But I think there has never been a pure culture before. Every human is an eclectic choosing and forming the values and habits in its personal social life. So there is no defined homogenous western or Indian culture, both are hybrid cultures as they contain subcultures and interspaces. I argument human beings stay in between the identification pols, at the stairs. The consequence of expanding the theory of hybridisation over the whole period of human being is to fix every individual as a hybrid joining several cultural areas, living in several in-between spaces and sharing different cultural knowledge.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">As explanation for my statement I give a simple explanation</ins>: <ins class="diffchange diffchange-inline">Me and my mother are both “full-blood” German, but we do not share exactly the same space of knowledge and do not belong to the same subcultures</ins>. <ins class="diffchange diffchange-inline">Therefore I have another consciousness of self-awareness and corporality than my mother or my mum has different culture of communication than I. Accordingly we both are defined by the cultural stereotyped term of “German” but in fact we form our personality in different subcultural spaces. We share cultural similarities like the language but we have differences, too.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">Therefore the “umbrella term” – the stereotyped and national assignments do not identify a person and its cultural belonging. There is no “German” as the concerned group of people living in the territorial area is a multicultural nation and the German culture is like every culture a hybrid one. It is formed by a big space of subcultures and every individual compose its personal culture by choosing certain subcultures. “German” does only constitute the place where a person lives but not the place where a person exists. The term “German” is only the umbrella covering different personalities and characters.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">In the 21th century, the floral time of globalisation, the participations of the worldwide web, the passengers of the worldwide flight network or the audience of the daily news from all over the world notice the growing cultural hybridisation in their personal life. People experience cultural differences and notice similarities like never before. They transfer foreign cultural elements in their space of knowledge and feel the divergence of hybridity. But it is fatal as only the obvious cultural areas like the national or religious ones are noticed as cultural phenomena. In fact those “umbrella cultural terms” are constituted by subcultures and are hybrids. Therefore the theory of hybridity is not a modern phenomenon. The stereotyped terms describe only the obvious difference and do not pay attention to the hybridity of subcultures in each culture. Therefore using stereotype terms may helpful for communication and orientation in the complexity of the modern world but these cultural definitions are charged with fixed features and pictures of the people beyond: They deny the individuality and hybridity.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">However, I have to admit that abandoning stereotyped terms and cultural identification pols causes a complex theoretical issue I cannot deal with. Without describing things, persons and situations with words and terms people are not able to communicate and to orientate. No social life would be able to exist and therefore no human being would be able to exist. But using terms in order to describe features or looks provides stereotypes and does not allow person to exist in an individual way and to be a cultural hybrid.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">To solve this problem I think it necessary to be aware of the stereotyping function of cultural terms. People should have a look beyond the words and prejudices in order to get to know the multicultural person beyond. This is important as in these days the cultural offer is open and accessible like never before and hybridity is a common phenomenon.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Media:Teuta_C_on_Bhabha.docx]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Media:Teuta_C_on_Bhabha.docx]]</div></td></tr>
</table>Roothttps://bou.de/u/index.php?title=Bhabha&diff=92711&oldid=prevRoot: /* Essays */2013-09-02T15:51:08Z<p><span dir="auto"><span class="autocomment">Essays</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:51, 2 September 2013</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This page contains student contributions of the course [[Comparing Cultures]].</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This page contains student contributions of the course [[Comparing Cultures]].</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">=Zum Konzept der Hybridität bei Homi K. Bhabha=</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Essay by Carla W</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Um Kulturen zu vergleichen ist eine Vorstellung dessen notwendig was "Kultur" ist und beschreibt. Die meisten dieser Theorien sind jedoch stark von Ethnozentrismus geprägt. Begibt man sich auf die Suche nach einem Kulturbegriff jenseits der längst nicht mehr zeitgemäß und eher statisch erscheinenden Kategorien wie Nationalkulturen oder stark belasteten Kulturbegriffen wie Rasse oder Geschlecht, stößt man auf Homi K. Bhabhas Konzept der Hybridität. Der indische Theoretiker des Postkolonialismus Bhabha bezieht sich in seiner Theorie vor allem auf das Verhältnis zwischen ehemals Kolonisierenden und Kolonialisierten. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Hybridität bedeutet, dass sich unterschiedliche Kulturen, die miteinander leben gegenseitig beeinflussen ohne jedoch miteinander zu verschmelzen. Das Besondere dabei ist, dass bei einer Betrachtung hybrider Kultur das Subjekt nicht auf eine ethnische Position festgelegt, sondern viel individueller betrachtet. Das ist sehr vorteilhaft bei der Beschreibung von Gesellschaften und Kulturen, deren Geschichte und Gegenwart stark von Migration oder einer Kolonialvergangenheit geprägt ist. Man muss nicht länger entweder Schwarz oder Weiß, Deutsche oder Türke sein. Dadurch ist es möglich, die Realität einer globalisierten Welt viel differenzierter abzubilden.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Wie Heidegger sieht Bhabha Kultur als etwas, das sich nicht innerhalb von Grenzen befindet, sondern als das, was hinter den Grenzen entsteht. Er beschreibt Kulturen, die "Dazwischen" sind und sich in einem "third-space", einen Raum, der zwischen zwei (oder mehreren) Kulturen entsteht, befinden, an dem sich die Diaspora aus kolonialisierten Ländern mit der schon länger ansässigen Bevölkerung mischt, ohne jedoch miteinander zu verschmelzen (Dietze, Seite 309). Es findet ein Austausch statt, der beide Kulturen prägt und etwas hybrides Neues entstehen lässt.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Das Konzept der Hybridität stellt dadurch die Reinheit und Ursprünglichkeit (westlicher) Kulturen in Frage und bringt damit auf eben diese Attribute gegründete Machtpositionen zwischen Kulturen ins Wanken. Kulturell begründete Hierarchien müssen überdacht und neu definiert werden.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Für die "Dritte Welt"/die kolonisierten Kulturen hat der Begriff auch eine entscheidende identitätsstiftende Bedeutung. Durch die Anerkennung der gegenseitigen Beeinflussung der Kulturen in der Geschichte wird erst die Geschichte der Kolonialisierten autorisiert und erhält eine Stimme. Identität zu entwickeln bedeutet für Bhabha auch, seine eigene Geschichte zu schreiben. So werden Kulturen nicht mehr nur aus der immer gleichen westlichen Perspektive verglichen, der immer etwas sehr wertendes innewohnt. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Betrachtet man die Entwicklungen in der Welt seit dem Ende der Kolonialisierung, fällt auf, wie dringend Begriffe, die zur Beschreibung kultureller Zusammenhänge gebraucht werden, neu definiert werden müssen.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Dies ist nicht einfach, da mit einem solchen Prozess auch die endgültige Aufgabe bestimmter Privilegien der Kolonialisierenden verbunden ist. Diejenigen, welche bisher Geschichte geschrieben und bestimmt haben für sich und andere müssen nun zulassen, dass ihnen diese Macht entzogen wird. Durch die Emanzipation der ehemals kolonisierten Menschen kann dieses Monopol der Geschichtsbestimmung nicht gehalten werden. Es kommen die Teile der Geschichte ans Licht, die verdeckt gehalten werden sollten. Die Bedeutung der Kolonialzeit nicht nur für die Kolonisierten, sondern auch für die ehemals Kolonisierenden Menschen tritt zu Tage und zeigt, dass die Kulturen durchaus gemeinsame Geschichte teilen. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Hybridität bedeutet genau diese gegenseitige Beeinflussung unterschiedlicher Kulturen. Bei diesem Konzept werden Identitäten als zusammengesetzte Gebilde verstanden, die losgelöst sind von Polen wie etwa Schwarz und Weiß und einen Gegensatz zum kulturellen Existenzialismus bilden.</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Möchte man etwas komplexes und vielschichtiges wie Kultur vergleichen, so muss man laut der meisten Theorien entweder stark Vereinfachen oder verirrt sich in empirischen Details. Bhabhas Theorie könnte ein Schritt in eine ganz andere Richtung sein, in der man Vergleichen kann ohne jedes Individuum in eine kulturelle Schublade zu stecken und diese bis zur Unkenntlichkeit zu vereinfachen. Sieht man Kultur als das, was auffällt wenn man Differenzen zwischen Kulturen vergleicht, so werden gleichzeitig die Gemeinsamkeiten die Kulturen teilen deutlich. Dieser Weg scheint viel konstruktiver, als von vorneherein alles an Kulturen als unterschiedlich zu vermuten. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Das Unterschiede etwas positives sein können und nicht zwangsläufig zu Konflikten oder "Kulturkämpfen" führen (siehe Huntingtons Clash of Culture) ist ein interessanter Gedanke, der einem friedlichen Zusammenleben nur förderlich sein kann. Bhabha spricht in diesem Zusammenhang von einem Gefühl der "Unheimlichkeit", das einen beschleicht wann immer man in seinem gewohnten Umfeld von Ungewohntem irritiert wird (Seite 13ff, Bhabha, 2000). Die Kunst besteht dann darin sich das Neue zu erschließen und in der "Unheimlichkeit" wieder "Heimlich" zu werden. Diese Fähigkeit ist eine der essentiellsten in einer sich schnell entwickelnden und vernetzenden Welt. Sie unterstützt nicht nur das gegenseitige Verständnis zwischen Kulturen, sondern eben auch die Akzeptanz von Homi K. Bhabhas "Dazwischen"-Kulturen. Die Fähigkeit sich schnell "Heimlich" zu fühlen verhindert, dass aus einem leichten Misstrauen Neuem gegenüber eine ausgewachsene Angst oder Feindschaft wird. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Hybridität ist ein Ansatz der Kulturbetrachtung, der auf Verständnis und Gleichberechtigung setzt und die eigene Position in die Beobachtung einschließt. Und erst durch das Bewusstsein der Subjektivität der eigenen Forschungsperspektive ist es vielleicht möglich, etwas objektiver zu betrachten. </ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Quellen==</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*Homi K. Bhabha "Die Verortung der Kultur", Stauffenberg Verlag, 2000</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*Solveig Mill "Transdifferenz und Hybridität- Überlegungen zur Abgrenzung zweier Konzepte" aus "Differenzen anders Denken", Campus Verlag 2005</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*Gaby Dietze "Postcolonial Theory" aus "Gender@Wissen", Böhlau Verlag, 2005</ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>=Essays=</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>=Essays=</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">*[[Media:Carla_W_on_Bhabha.docx]]</del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Media:Laura_B_on_Bhabha.pdf]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Media:Laura_B_on_Bhabha.pdf]]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Media:Teuta_C_on_Bhabha.docx]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*[[Media:Teuta_C_on_Bhabha.docx]]</div></td></tr>
</table>Roothttps://bou.de/u/index.php?title=Bhabha&diff=92684&oldid=prevRoot at 17:03, 1 September 20132013-09-01T17:03:39Z<p></p>
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</table>Roothttps://bou.de/u/index.php?title=Bhabha&diff=92680&oldid=prevRoot: /* Essays */2013-09-01T17:00:59Z<p><span dir="auto"><span class="autocomment">Essays</span></span></p>
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</table>Roothttps://bou.de/u/index.php?title=Bhabha&diff=92679&oldid=prevRoot: Created page with "Bhabha =Essays= Media:Carla_W_on_Bhabha.docx Media:Laura_B_on_Bhabha.pdf Media:Teuta_C_on_Bhabha.docx"2013-09-01T17:00:42Z<p>Created page with "Bhabha =Essays= <a href="/u/images/d/d1/Carla_W_on_Bhabha.docx" class="internal" title="Carla W on Bhabha.docx">Media:Carla_W_on_Bhabha.docx</a> <a href="/u/images/3/30/Laura_B_on_Bhabha.pdf" class="internal" title="Laura B on Bhabha.pdf">Media:Laura_B_on_Bhabha.pdf</a> <a href="/u/images/8/82/Teuta_C_on_Bhabha.docx" class="internal" title="Teuta C on Bhabha.docx">Media:Teuta_C_on_Bhabha.docx</a>"</p>
<p><b>New page</b></p><div>Bhabha<br />
<br />
=Essays=<br />
[[Media:Carla_W_on_Bhabha.docx]]<br />
[[Media:Laura_B_on_Bhabha.pdf]]<br />
[[Media:Teuta_C_on_Bhabha.docx]]</div>Root