(Re)theorizing hybridity for the study of identity and difference

Abstract

This paper revisits the construct of hybridity as conceptualized in postcolonial theory and its application within and beyond the field of critical social psychology. Hybridity emerged in postcolonial theory as an alternative to racial/racist purisms, questioning “natural” and complete definitions of identity and instead suggesting movement and mediation as central to identity‐making. The objectives of this paper are twofold: First, I trace the genealogy of hybridity discourse from its origins as a critique of cultural imperialism, to its explicit and implicit invocations serving projects of assimilation and nation‐building. Second, building on the work of critical race scholars, critical social psychologists, and Caribbean feminist scholars who emphasize the role of power in the production of difference, I anchor my analysis of the malleability of hybridity in traveling notions of Indo‐Caribbean identity from the Caribbean region to the U.S. More broadly, I illuminate the tensions involved in reclaiming multiple notions of origin and organizing transnational commitments.

Cultural globalization and young Korean women’s acculturative labor: K-beauty as hegemonic hybridity

“…Yet hybridity is not uniformly transgressive. Even as hybridity contains the potential for resistance and emancipation from dominant structures, it is socio-historically embedded within, and can be co-opted into projects of power, which result in the assimilation of seemingly divergent perspectives into dominant ideologies (Balaram, 2018; Bhatia, 2017; Kraidy, 2002). In relation to K-beauty, the turn to hybrid beauty ideals is aligned with the Korean cultural industries’ globalizing stance, along with the government’s investment in Hallyu as a means to soft power (Nye and Kim, 2013) and nationalism (Joo, 2011; Kim, 2011).…”

Black Caribbean Immigrants: A Qualitative Study of Experiences in Mental Health Therapy

“…This dyad is another example of the intercultural nature of all therapist-client relationships, despite matching on some key factors. Each client’s intersectionality and specific ideas about identity salience and hybridity are unique (Balaram, 2018; Crenshaw, 1989). It is essential to invite all clients to reflect on their cultural identities and how those identities may influence the therapeutic relationship (Day-Vines et al, 2007).…”

“…This cultural consolidation is particularly problematic for mental health professionals who lack insight into the culturally distinct needs of Black Caribbeans immigrants and the change process that may occur as identities shift (cf. hybridity; Balaram, 2018). In fact, Black Caribbean immigrants might not seek therapy at all—or if they do, they leave therapy early—because of this lack of culturally-appropriate care (Baptiste et al, 1997; D.…”

Racism in the “colony”: Towards appreciating race fluidity and racialization in social psychology of racism

“…On the other hand, their hybridity might mean distancing by other South Asian or Afro-Caribbean communities. Balaram (2018) argues that racialization of Indo-Caribbean peoples occurs through hybridity and displacement.…”

“…On the other hand, their hybridity might mean distancing by other South Asian or Afro‐Caribbean communities. Balaram (2018) argues that racialization of Indo‐Caribbean peoples occurs through hybridity and displacement. Instead of seeing these as processes of emancipation, Balaram points to various possibilities for hybridity to produce problematic positions for those who are Indo‐Caribbean.…”