Download Citation on ResearchGate | Culturas híbridas: estrategias para entrar y salir de la modernidad / Néstor García Canclini | Incluye bibliografía e índice }. Culturas Hibridas by Nestor Garcia Canclini. ( ratings). Paperback Book, pages. Description: The essays in this book address the latest topics and. How do we speak of modernity?’ That is the question that García Canclini asks at the beginning of his book, Culturas Híbridas: estrategias’para entrar y salir de.
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What is distinctive about Latin America now. The book found a way out of the false dichotomies of tradition or modernity, artisan products or art. Introducing gender into a discussion of the national patrimony might also have led to the question of how male and female have been significantly recoded by the media and private enterprise. Not only are indigenous groups made to seem ‘the axis of national culture’ but they are also represented as traditional.
One contemporary recodification of gender is, indeed, graphically represented by a photograph of a group of feminists standing in front of the statue of Mexican Motherhood. The nation publicly sanctified motherhood; the women’s movement is now forced to make public what the placid face of motherhood conceals – the death toll of illegal abortions which is often the only form of contraception available to poo’r women. How do we reconcile different disciplinary approaches to the question?
Let me simply quote the sentence that concludes her discussion of this statue: For further discussion of monumentalism, see Susan Stewart: Francis Barkeretal Colchester, Essex, vol.
But the scene surely also illustrates the breakdown of the old categories of public and private.
What then is the stake in ‘hybridity’? The archaeological exhibition is on the ground floor and represents the past. Narratives of the Miniature, the Gigantic, the Souvenir, the Collection. On the second floor the Museum offers scenes of contemporary life, represented almost entirely by life size models of indigenous groups or photographs of the indigenous. Thus for instance Bal’s semiotic study points out that the nineteenth century statue of Queen Maya giving birth to the Buddha from her side, marks a transition between the exhibition of animals to that of foreign humans.
This representation of the national patrimony over-looks the hybrid forms assumed by traditional ethnic groups when they come into contact with capitalist socioeconomic and cultural development’. I cannot go into the details of her analysis. Beside her are two baskets filled with what looks like the leaves used for making tamales the details of the photograph are not clear. The very idea of ‘modernity 7 expressed in the title seems awkward.
Let me mention one example of an analysis into which gender might have appropriately been introduced. When one looks at this photograph, it is precisely the difference between Woman and women that is on display, the public sanctification of formally private life which feminists have made a matter of public debate, emphasizing that abortion is not only a ‘woman’s question’.
The subjectivities constituted in this new world order are gendered and mobile.
How do we study modernity? Whether this adds up to a more democratic culture is another matter, given that ‘there is still inequality in the appropriation of symbolic goods and in access to cultural innovation’. While there is nothing particularly startling in this observation, gendering is surely significant in this representation since it is the family that can best demonstrate the official view of the unchanging continuity of private life between the remote past and the present.
His Culturas populares en el capitalismo was a real breakthrough in that it described artisan production and fiestas not as survivals or degenerate remnants of a once authentic culture but as hibriidas variable relations to the market, to national culture and to local history.
Jean Franco Publicado en: In the United States, hybridity is often a staging of the exotic in order to display a pluralistic happy family, although, as everyone knows, the space between the ghetto and the melting pot is occupied only by baseball stars, media personalities and best-selling authors. In its weaker sense, it might simply refer to the postmodern permission to use cancliini repertoires without worrying about authenticity.
nestor garcia canclini – Culturas Híbridas (inglés) _Franco
The display of religious objects is monumental in contrast to the miniaturization of the reproduction of a market scene that is just behind the Sun Stone. The industrial analogy is not intended to be frivolous. Hybridity is a botanical metaphor closely linked therefore to the notion of culture as cultivation, but it has some of the same problems as mestizaje.
Finally the big question: Indeed the discussions of theories of modernity and postmodernity which are reproduced here only strengthen the impression that these words are mere props that only disguise a rather old problem – that of Latin American difference. How culutras one study the millions of indigenous people and peasants who migrate to major cities or the workers who are incorporated into the industrial organization of work and consumption?
Hybridity-as-difference is too indiscriminate to ac-count for both the vernaculars of global culturras and the anomalies cajclini truly cause dissent within the happy family. But it is only the latter that undo the power of the centre.
Criticas y reseñas
Perhaps the central theme of cultural policies today is how to build societies with democratic projects shared by everybody without making everyone the same, societies in which dispersal is transformed into diversity and the inequalities between classes, ethnic and other groups are reduced to differences’.
Gender is not a woman’s problem but an essential category of analysis.
How do we speak of modernity? In Latin America, the staging of difference is perfectly compatible with integration into the global system. And not only must he make notes but he must also make sense: This is evident from canvlini photograph of the interior of the ethnology room of the Museum which shows a group of life-size figures representing an hibrieas family The omission of problems of subjectivity and enunciation limit the interdisciplinary potential of this book.
The trouble with the old term mestizaje was that it suggested that culture sprang naturally out of copulation.
Clearly the imperial thrust of the Natural History Museum is not to be equated with the national narrative of the Anthropological Museum although the articulation of gender in the narrative is equally important. By gender I do not mean women or making space for women. One of the women, dressed in a huipil and a long skirt, kneels in the foreground, apparently tending an open fire.
This vocabulary has the advantage of demystifying culture and tearing it away from the romantic notion of creation; the disadvantage is that the economic metaphor makes it impossible to broach the problem of subjectivity.