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Against Hybridity
For my grandchildren: Anna, Bar, Alex
and those to follow . . .
Against Hybridity
Social Impasses in a
Globalizing World

Haim Hazan

polity
Copyright © Haim Hazan 2015

The right of Haim Hazan to be identified as Author of this Work has been
asserted in accordance with the UK Copyright, Designs and Patents Act 1988.

First published in 2015 by Polity Press

Polity Press
65 Bridge Street
Cambridge CB2 1UR, UK

Polity Press
350 Main Street
Malden, MA 02148, USA

All rights reserved. Except for the quotation of short passages for the purpose
of criticism and review, no part of this publication may be reproduced, stored
in a retrieval system, or transmitted, in any form or by any means, electronic,
mechanical, photocopying, recording or otherwise, without the prior
permission of the publisher.

ISBN-13: 978-0-7456-9069-8
ISBN-13: 978-0-7456-9070-4(pb)

A catalogue record for this book is available from the British Library.

Library of Congress Cataloging-in-Publication Data

Hazan, Haim.
Against hybridity : social impasses in a globalizing world / Haim Hazan.
pages cm
Includes bibliographical references and index.
ISBN 978-0-7456-9069-8 (hardback) – ISBN 978-0-7456-9070-4
(paperback) 1. Culture and globalization. 2. Anthropology–Philosophy.
I. Title.
HM621.H393 2015
303.48′2–dc23
2014027254

Typeset in 10.5/12 Serif

by Toppan Best-set Premedia Limited
Printed and bound in the United Kingdom by CPI Group (UK) Ltd, Croydon,
CR0 4YY

The publisher has used its best endeavours to ensure that the URLs for
external websites referred to in this book are correct and active at the time of
going to press. However, the publisher has no responsibility for the websites
and can make no guarantee that a site will remain live or that the content is
or will remain appropriate.

Every effort has been made to trace all copyright holders, but if any have been
inadvertently overlooked the publisher will be pleased to include any
necessary credits in any subsequent reprint or edition.

For further information on Polity, visit our website:

politybooks.com
 Contents

Acknowledgments vi

Introduction: Zones and Discourses of Cultural

Sturdiness 1

1 Terms of Hybridity: (Non-)Hybridization and

(Anti-)Globalization 10

2 Becoming a Non-hybrid: The Very Old as

Deadly Others 46

3 Impasses of Hybridity: From Liquidity to

Quiddity 91

Conclusion: Bringing the Extra-Cultural Back In 131

References 144

Index 165
 Acknowledgments

Against Hybridity is about recognizing social impasses in a

world swamped by faith in the sweeping forces of globaliza-
tion; about refashioning the age-old idea of otherness in a
new anthropological form; about rethinking the sources of
dread and anxiety in a highly hybridized era; and last but not
least, about enlisting the hitherto marginal study of old age
as a key clue to the understanding of contemporary predica-
ments. Indeed, the book is, to a large extent, an emergent
scholarly property of decades of searching and researching
aging, and a few of its sections reflect and adapt some of my
previously published materials concerning the end of life. To
those elderly persons whose cooperation and wisdom molded
the ethnographic studies that inform the book, I am immensely
grateful.
Along the way of writing and revising the manuscript, I
greatly benefited from the generous and constructive critique
of several friends and colleagues who took the trouble to
peruse various versions of the texts. I am particularly indebted
to Professors Gil Eyal, Nigel Rapport, Aviad Raz, and Ido
Yoav for their thorough reading and reviewing. I am also
thankful to Ms Ayala Raz for her dedicated assistance in
preparing the manuscript, and to the Minerva Center for the
Interdisciplinary Study of the End of Life at Tel Aviv Univer-
sity for being an intellectual hub for brainstorming ideas and
 Acknowledgments vii

for backing the successful completion of the project. My

friend Professor Osvaldo Romberg munificently contributed
one of his exquisite works of art for the book’s jacket, and
for this kind gesture I am immeasurably obliged.
Special thanks are extended to Professor John Thompson
and to Dr Elliott Karstadt from Polity Press for their attentive
understanding and efficient care throughout the process of
publication.
My wife Mercia, my children Gil, Lee, and Dana and
granddaughters Anna and Bar enveloped me with love that
empowered my conviction in the contents and contentions of
Against Hybridity.

Haim Hazan
July 2014
 Introduction: Zones
and Discourses of
Cultural Sturdiness

The cacophonic sounds of culture pervade all walks of life,

while their polyphonic orchestration beguiles us into believ-
ing that no other music is audible. Thus, we seldom lend our
ears to the faint, humming noise of other lives that might play
on our fears and imagination as sirens of deadly passions.
This book is attuned to listening to these illicit sounds. Let
us begin by unfolding the genetics of the cultural that allow
for the emergence of such muted mutations, offering alterna-
tive forms of life in the midst of the taken-for-granted.
Cultural configurations embody a double helix composed
of two central threads of discursive designation: the meta-
phoric and the metonymic, the learnt and the innate, the
social and the natural, the constructed and the essential. The
study of culture as practiced in the discipline of anthropology,
for example, often hinges on a certain interpretation of the
interplay of these dimensions. In its modernist heyday, anthro-
pology contended that the unstable boundaries of culture, the
sites of taboos, dangers, fears, and revulsions, are by and
large an emergent property of in-between spaces delineated
by mixed categories. This is indeed the well-known legacy of
structural-functionalist anthropology and sociology, with its
fixation on order and disorder that has generated a variety
of modern discourses concerning the characteristics of the
condition of otherness rooted in zones of such cultural
2 Introduction

uncertainty. Examples of major discursive tropes of this kind

include the social form of “the stranger” (Bauman 1991;
Simmel 1971 [1908]), the “roleless” state of liminality in rites
of passage (Turner 1969; Van Gennep 1960 [1908]), the
forbidden zone of taboos (Steiner 1967 [1956]), the mortified
self of inmates (Goffman 1961), and generally speaking all
that is anomalous, abominated, polluted, and contaminated
(Douglas 1966). These are all, notwithstanding their vast
differences, images of the cultural anxieties born and bred in
the fold of “between-ness” (Crapanzano 2004).
One of the major characteristics of a postmodern or late
modern culture, in contrast, is a positive, almost banal, view
of the transgression and disruption of cultural boundaries.
Evidently, twenty years of critical social theory have taught
us to be skeptical of any certainty about “the postmodern”
itself; however, I shall continue to use it as a necessary scaf-
folding or construction for the cultural analysis that is at
stake. Postcolonial natives, immigrants, and nomads are all
welcome and encouraged to hybridize and assimilate into
western, postmodern, midlife, neurotypical culture. This
antithesis of the ethos of modernity was brought about by
processes of globalization and its resulting pidginization, cre-
olization, and hybridization. Where globalization processes
are of prime importance, the first dimension of the two – the
metaphoric and socially constructed – becomes dominant and
prioritized. Indeed, in such a culture, perceived non-hybrid
elements of social impasse, entities of indestructible quiddity,
that are deemed belonging to the second dimension will be
rejected, silenced, or exterminated from cultural discourse
since they are regarded as disturbing the continuous flow of
“liquid modernity” and consumerist culture. This book tells
their story. The main narrative is that of aging and the Fourth
Age, with subplots including additional repressed and silenced
topics such as pain, the Holocaust, autism, fundamentalism,
and death. In discussing these various cases, I highlight a
common biopolitical denominator explaining their social
positioning. In a nutshell, the argument is that the social
perception of non-hybrids results in aversion, distancing, and
rejection, while the residual layers of these “non-hybrids” are
staged and graded to create a dynamic spectrum on which
hybridization can still take place. It is important to stress that
 Introduction 3

I am not arguing for the actual existence of non-hybrid

essences, such as in the form of old age, pain, or autism. My
claims are all made within the epistemological realm of social
constructivism. When analyzing something as a non-hybrid,
my guiding rationale is that it is constructed, in contemporary
postmodern western, midlife, neurotypical culture, as being
non-hybrid. My aim is to examine how, due to the sensibili-
ties and fixations of the so-called “postmodern” culture we
live in, those elements considered as “non-hybrids” become
the targets of specific social strategies designed to distance,
reject, stage, and (de)grade.
The discourse of the essential and the hybrid was domi-
nant among western intellectuals in the nineteenth and twen-
tieth centuries. In its earlier form, it defined the hybrid as
the residual, subordinate “other” to modernity’s rational,
secular, and progressive tenets. In retrospect, the binaries of
the essential versus the hybrid can also be connected to other
dichotomies of modernity, most notably the enchanted/
modern as well as the reified/porous. In the colonizing and
imperialistic European approaches, the hybridization of
modern society (as well as the enchantment of modernity, or
the porousness of reified reality) was often viewed ambiva-
lently and with dread. European society, in the nineteenth
and early twentieth centuries, made a fetish out of “the pure-
blood.” This meant that unhomely categories of no fixed
cultural address that did not fit the scheme – like gypsies,
Jews, homosexuals, and mestizos – were expunged from the
lists of normality.
Whereas the hybrid was previously viewed as atavistic and
marginal in relation to the rational and secular tenets of
modernity, the approach of the late twentieth century posits
postmodernity itself as inherently hybrid – a global, fluid,
amorphic construct constituted by hybridization. In the
“postmodern” approach, hybridization or porosity, referring
to a state where nothing was simply itself and everything was
in principle interchangeable, is seen as a value of, indeed a
prerequisite for, global modernity. For the Frankfurt School,
there was some relief to be found in the porous as a potential
antidote to the self-enchantment of Enlightenment; however,
I intend to show that porousness, or hybridity, has its own
blind spots, pitfalls, and drawbacks. As the pendulum swings
4 Introduction

to its postmodern emphasis of hybridity, it also becomes

dangerously intimidating, oppressive, and inhumane, fur-
nished and exacerbated by the political correction of every-
thing which is readily perceived as non-hybrid. The argument
of the book is that the social perception of non-hybrids results
in aversion, distancing, and rejection, while the residual layers
of these “non-hybrids” are staged and graded to create a
dynamic spectrum on which hybridization can still take place.
That which resists hybridization is also labeled as politically
incorrect, and thus in need of correction: the postmodern
fears the unyielding absolutism of the pure.
This argument thus offers a new reading of Max Hork-
heimer and Theodor Adorno’s Dialectic of Enlightenment
(2002 [1947]), indicting western, midlife, neurotypical
modernity as a globalizing enchantment whose reliance on
the instrumental reason of hybridization abolishes non-hybrid
individuality, distorts human nature, and represses autonomy.
It sheds new light on the classic criticism of the Frankfurt
School that modernity becomes a self-legitimizing force tran-
scending its own properties of self-criticism. This claim
will be elaborated by looking at the cases of the elderly,
Holocaust survivors, patients in pain, and people on the
autism spectrum.
This book joins other scholars who in the “third space”
of postcolonialism seek to replace previous approaches by
the recognition that our time is characterized by tensions
between seemingly irreconcilable forces and ideas. We should
look beyond binaries arranged in an implicit hierarchy, and
go even beyond the dialectical transformation of one term
into its opposite, facing the unresolved contradictions and
oppositions or antinomies. The modern sources of “purity
and danger” and cultural pollution (Douglas 1966) have
become largely obsolete in the globally constructed postmod-
ern universe of hybrids and cyborgs (Haraway 1991). The
synthetic products of consumer society and the mixed, uni-age
and uni-sex codes and practices of socialization have turned
into liberating celebrations of border crossing rather than
into rituals of containing transgression. The postmodern
specter of otherness is now being lodged in mixture-proof
categories: cultural entities that resist the liquid touch
of postmodernity. In a postmodern world of cultural
 Introduction 5

compounds, cultural rudiments – those elements that defy

globalization, hybridization, and glocalization through their
perceived fundamentality – constitute the real danger.
Contrary to the perils posed in the modern era by the inter-
stitially mercurial figures of the migrant, the nomad, and the
transgressor who spread anomie in a boundary-bound social
order, these very figures have become the celebrated anti-
heroes of our culture. The subversive forces in a boundary-
less era lurk in the presence of those perceived as unmitigated
universals.
A few examples should provide a provocative illustration
of how such perceived universals may threaten the hybrid
culture of postmodernity by virtue of their resistance to cul-
tural change, mutability, and incorporation. Consider, for
example, the finitude of secularized life as manifested in the
terminality of old age and consequently in the de-cultural
position of the old.1 The hard core of old age is thus fervently
distanced by its grading and sequencing into stages such as
“the Third Age,” “the Fourth Age,” and so forth. Aging
bodies are manipulated through “anti-aging” techniques until
this is no longer possible, a point in which they become non-
marketable objects and hence commercially (and socially)
invisible or masked. The image of ultimate evil, the Holo-
caust, has similarly raised attempts to assimilate the non-
translatable, locating the banality of evil within Hitler’s
executioners or otherwise placing the Holocaust as the final
realization of one of the possibilities inherent in the very
project of modernity, thus positioning the perceived singular-
ity of the Holocaust at the end or apex of an historical spec-
trum (Bauman 1989; Foucault 2003; Moses 2008).
“Fundamentalism,” another example perceived in the
postmodern as a non-globalizing, non-hybrid essential, is
often designated in terms of mutual exclusivity resulting in
inevitable warfare. Because of its perceived uncompromising,

1
Throughout the book I will refer to “old age” in various ways. In
some places, the argument refers to old age generally (as in the
social masking of “old age” by middle-aged society); in other places,
the argument refers to specific groups within old age, such as
extreme old age. In other places, I refer to Alzheimer’s patients, who
are usually (but not necessarily) correlated with old age.
6 Introduction

unyielding non-hybridity, fundamentalism is seen as the real

menace of otherness in today’s world and the real source of
“the clash of civilizations.” Framed in this manner, the clash
is not between West and East or Christianity and Islam per
se but between two incommensurable imaginaries – the
western hybrid in the eyes of Islam versus the fundamentalist,
non-compromising Islam in western eyes (Michalis 2013).
The theory of the non-hybrid can thus explain the link
between insecurity and non-hybrid otherness and the moral
panic of the post-9/11 war on terror (Shafir, Meade, and
Aceves 2012). It is that “non-hybrid otherness” of Islam –
perceived and articulated within western, neoliberal, secular,
middle-aged, socioeconomic, and political circumstances –
which engenders a sense of fear and aversion. Said’s (1978)
original argument concerning orientalism can thus be recon-
textualized, reflecting one case among others of the postmod-
ern repugnance toward perceived non-hybrids.
Consider, along the same lines, the unshareable experience
of pain that renders it into a private language in need of
muting sedation; the non-communicative realm of autism
that is being reconstructed into scaled stages on the spectrum
of pervasive developmental disorder; the unbridgeable bio-
logical sex distinctions undermined by gender malleability;
the conceivably abominable notion of race whose mention
immediately releases criticism of racism; as well as the idea
of genetic essentialism which is countered by condemnation
in the form of geneticization. All of these discourses seem to
have nothing in common, and yet they all provoke similar
reactions of criticism, terror, abhorrence, and moral indigna-
tion. It is that which is perceived as non-hybrid that is
also labeled as politically incorrect, and thus in need of
correction.
In his seminal work We Have Never Been Modern, Bruno
Latour poses very similar queries:

What link is there between the work of translation or media-

tion and that of purification? This is the question on which
I should like to shed light. My hypothesis – which remains
too crude – is that the second has made the first possible: the
more we forbid ourselves to conceive of hybrids, the more
possible their interbreeding becomes – such is the paradox of
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