Cultural Hybridity

Cultural study is not really a discrete approach, but rather a set of practices. These the cultural practices also providing a way for hybridization among different racial groups in this world. Hybridity commonly refers to the creation of new transcultural forms within the contact zone produced by colonization. The cultural hybridity of a society also evolves conflicts and contradictions, cultural diversity and cultural differences, objectivity and subjectivity, and so on. This research article on “The Politics of Cultural Hybridity in Sherley Anne Williams’ Dessa Rose” also explores the vivid picture of the hybrid culture, life and struggles of the African American slaves in the bicultural American society. Therefore, this article proves

In the first position ‘cultural identity’ is defined in terms of one shared culture, a sort of collective ‘one true self’, hiding inside the many other, more superficial or artificially imposed ‘selves’ which people with a shared history and ancestry hold in common. The second position of cultural identity recognized the points of similarity which constitute ‘what we really are’ or ‘what we have become’. People cannot speak with any exactness, about any kind of experience and identity, without acknowledging its ruptures and discontinuities that constitute, in the life of African American’s culture. Cultural identity is a matter of ‘becoming’ as well as of ‘being’. It belonged to the future as much as to the past. It belonged somewhere from history, so it undergone constant transformation. This second position also described, how the black people, black experiences, were positioned and subjected in the dominant regimes of representation. The colonizers have the power to make them to see and experience themselves as ‘Other’. This idea of otherness as an inner compulsion changed the conception of ‘Cultural identity’. Therefore, this research article on “Cultural Hybridity in Sherley Anne Williams’ Dessa Rose” explores the vivid picture of the life and struggles of the African American slaves in the bicultural American

In particular, she negotiated the tension between the two major forms of fictive kin ties between ‘adoptive’ kinship and ‘quasi-filial’ kinship,in order to demonstrate their differences and to suggest something about their shared ideas of oppression. Ashraf Rushdy wrote Orlando Patterson’s statement about difference between the two fictive kinship systems as, that in “adoptive” kinship the slave was welcomed into the slave community with the intent of “genuine assimilation” and is given “all the claims, privileges, powers and obligations of the status he or she has been ascribed” (Rushdy 63), whereas in “quasi-filial” kinship the slave was welcomed only nominally and the “language of kinship” is used as a means of expressing, at the same time hiding, “an authority relation between master and slave” (Rushdy 63). While Anne Williams shown that at the end Rufel’s relationship with Dorcas was modeled on ‘adoptive kinship’, she took pains to demonstrate the destructive processes at work in generating and maintaining that sense of