Abstracts of Papers
Cultural hybridity has been a term to describe societies that emerge from
cultural contacts of European "explorers" and those
"explored". Instead of explaining these contacts as mere imposures of a major
culture onto a minor culture, hybridity emphazises their mutual intermingling.
According to Roland Barthes a "third language" evolves that is
neither the one nor the other. This model of hybridity is still based on a
contact between two partners at one time. But what happens to cultures if
hundreds of them enter into a form of dialogue all at once? Most of our images of
different peoples, places and events stem from the mass media. We no longer
board a ship and discover different continents but the world is now just a click
away. But hardly anyone solely derives his knowledge about the world from
the mass media. We are still embedded in local actions and social landscapes
– although the latter can span around the globe. Thus we live in a
"third place" as well. We understand and live in different languages
– the language of the mass media, with all its models of encoding,
processing and evaluating events and information and our given local tongues.
Between these two languages we have to negotiate meaning, structure impressions
and define our own personalities.
Marshal McLuhan described this cultural state as the "Global
Village" where our senses would be short-circuited and closely related to a
global consciousness. His famous aphorism of the medium that is the message
itself becomes very clear today. It does not matter why we use the internet but
that we use it. The distribution of computers allows vast numbers of people to
communicate regardless of their specific cultural backgrounds. But these
backgrounds do not disappear. They live on and become mediated again. Images,
reports, documentaries show us the world but as representations they are no
longer bound to a distinct reference. In Baudrillard's idea of simulation
we find the keyword to this new world that describes the
"liberation" of the signs from their referrents. But whereas Baudrillard describes
this as the vanishing point of meaning it could also be inverted and stated as
the explosion of meaning. Signs from any place in the world are open to
further combination, variation and subversion the moment they become mediated. Thus
cultural hybridity emerges where we witness the dance of signs - that
is largely in the urban centers of the world where information travels
fastest.
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