Hybridity in Cultural Globalization

Kraidy, Marwan M.

doi:10.1093/ct/12.3.316

Cited by 86 publications

(121 citation statements)

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“…In both studies, identities were shaped not just due to class factor but also Taking into account of all the limitations and strengths of all intellectual paradigm concerning globalization and its impact on the formation of identity, this paper are more incline to adopt the cultural hybridity theory drawing from Kraidy's (2002). Kraidy (2002) cultural hybridity theory can be viewed as taking a middle-ground position between cultural imperialism and active audience theory.…”

Section: Rural Youth Media and Identitymentioning

confidence: 98%

“…Kraidy (2002) cultural hybridity theory can be viewed as taking a middle-ground position between cultural imperialism and active audience theory. It argues that in examining the process of appropriating global and local media texts, it is the social condition of the audience that may have shaped the global and local media text that they negotiate and appropriate.…”

Section: Rural Youth Media and Identitymentioning

confidence: 99%

See 1 more Smart Citation

Local-Global Media Images: Mediating Notions of Hope and Change Among Rural Youths in Sabah

Karim¹,

Mariappan²,

Peters³

et al. 2016

JKMJC

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This article is about identity and lifestyles formation among rural youths in Sabah through their use of the global-local media images in the midst of living in remote places with little socio-economic activities. The key issue here is to identify to what extent globalization have reached into the lives of rural youths and how these developments have shaped their identity. Findings presented are a combination of quantitative and qualitative data that has been collected over a span of two years beginning 2013. In terms of their media consumption pattern, globalizations have indeed penetrated into the lives of rural youths where almost 70 percent of them are said to have enjoyed a variety of Asian and Western television programs. However, in an interview with 40 informants, out of 38 media images shown, only one girl picked images of a K-pop all girls group as representing who she is. Rather, it was media images of U.S president Barack Obama, Disneyland, Japan and Eiffel Tower that was frequently selected as representing their identity. The reason for this is because these images mediate notions of 'hope' and 'change' for these youths, who experienced social exclusion. Thus, the main issue concerning globalization, is not about cultural imperialism but how rural youths appropriated global cultures from the media to communicate their local condition in line with Kraidy's (2002: 17) notion of 'cultural hybridity' as a "communicative practice". Rural youths may appropriate global media content, but it is used to articulate their hope for a better future. sejauh mana globalisasi telah menyerap masuk ke dalam kehidupan belia luar bandar dengan aktiviti sosio-ekonomi yang terhad dan bagaimana senario ini telah mempengaruhi pembentukan identiti mereka. Dapatan kajian diperolehi merangkumi gabungan data kuantitatif dan kualitatif yang dikutip selama dua tahun bermula 2013. Dari segi pola penggunaan media mereka, globalisasi media jelas kelihatan telah menembusi kehidupan belia luar bandar di mana 70 peratus dikenalpasti menggemari pelbagai program televisyen dari Asia dan Barat. Berdasarkan 38 imej-imej media yang ditunjukkan, hanya seorang responden wanita sahaja daripada keseluruhan 40 responden yang ditemubual memilih imej kumpulan wanita K-pop sebagai mewakili identiti mereka. Imej-imej daripada media global seperti Presiden Amerika Syarikat Barack Obama, Disneyland, Jepun dan Eiffel Tower yang lebih kerap dipilih oleh responden sebagai mewakili identiti mereka. Antara sebabnya ialah kerana imej-imej tersebut menyelitkan konsep 'harapan' serta 'perubahan' bagi belia-belia ini yang mengalami masalah peminggiran sosial. Apa yang boleh dicerap di sini termasuklah isu utama mengenai globalisasi bukanlah soal imperialisme budaya tetapi lebih kepada bagaimana belia luar bandar menggunapakai budaya-budaya global dari media untuk mengkomunikasikan keadaan setempat mereka. Ini sejajar dengan pandangan Kraidy (2002: 17) mengenai 'cultural hybridity' sebagai "amalan komunikasi" di mana belia luar bandar menerima-pakai ...

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Section: Rural Youth Media and Identitymentioning

confidence: 98%

Section: Rural Youth Media and Identitymentioning

confidence: 99%

Local-Global Media Images: Mediating Notions of Hope and Change Among Rural Youths in Sabah

Karim¹,

Mariappan²,

Peters³

et al. 2016

JKMJC

View full text Add to dashboard Cite

show abstract

“…Many of the strengths and weaknesses of "syncretism" also apply in the case of "hybridity" (see Kraidy 2002;Hutnyk 2005). The most obvious criticism is that "syncretism 1 Table 1.…”

Section: Beyond "Syncretism"mentioning

confidence: 99%

Umbanda and Hybridity

Engler

2009

Numen

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Scholars of religion continue to talk of syncretism where their colleagues have moved on to talk of hybridity. This paper reviews critiques of the latter concept and argues that 'hybridity' can be a useful concept, but only if further specified. I follow Peter Wade in distinguishing between hybridity of origin (the combination of pre--existing forms), and hybridity of encounter (the result of diasporic movements). I propose a third type, hybridity of refraction, in order to highlight the manner in which religious or cultural phenomena refract social tensions within a specific nation or society, resulting in a spectrum of ritual, doctrinal and/or religious forms. The typology is not meant to be complete or mutually exclusive: it suggests the value of adopting distinct, potentially overlapping, perspectives on hybridization. I illustrate the heuristic value of this approach with the case of Umbanda, a twentieth--century Brazilian religion. The interdisciplinarity of Religious Studies is a source of both strengths and weaknesses. The field draws fruitfully on concepts and theories from other disciplines, but it tends to do so late in the game and often uncritically. For a generation now, scholars of post--colonial and cultural studies, literary criticism, intellectual history, communications, qualitative sociology and other fields have used and critiqued the concept of "hybridity." Scholars of religion have covered some of the same ground in dealing with "syncretism," but the newer term offers distinct advantages and raises fresh problems. Given that "hybridity" appears poised to play a more prominent role in the study of religion-as scholars in the field increasingly research diasporic religion, draw on post--colonial theory, and so forth-this is an opportune moment to learn what lessons we can from the hybridity debates in other fields. "Hybridity" is valuable for four reasons: it reminds us that analyses of religious mixture must take into account broader cultural interactions, not just relations among those elements considered "religious"; it usefully highlights the prevalence, creativity and dynamism of cultural mixture, especially in our current global context; it reminds us that the study of contemporary religious phenomena requires attention to very specific historical, regional, and social contexts; and it reminds us to

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“…Critical hybridity theory explores the cultural arrangements and expressions arising from transcultural and intercultural exchanges between members of different social, political, and economic powers within and between particular communities (Kraidy, 2002). The contemporary experience of Latinas, which also holds true of other populations shaped by colonialism, globalization, and transnationalism, is informed by the complex dynamics of hybridity as a cultural practice and expression (García Canclini, 1995).…”

Section: Hybridity Authenticity and The Latina Bodymentioning

confidence: 99%