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Cultural hybridity constitutes the effort to maintain a sense of balance among practices, values, and customs of two or more different cultures. In cultural hybridization, one constructs a new identity that reflects a dual sense of being, which resides both within and beyond the margins of nationality, race, ethnicity, class, and linguistic diversity. Many immigrants, for instance, face this process as they attempt to accommodate new environments and experiences, while holding on to their indigenous sociocultural principles or beliefs. An important resource is language, which may be used to construct an identity, to adapt to new cultural environments, and to make sense of new experiences or some combination of these features. The literature on cultural hybridity provides multidimensional understandings of how the construction of new identities is a complex process. This entry examines the origin and related advances of cultural hybridity. It also provides examples of the role of the learning environment in the shifting of identities for a variety of students with implications for addressing diversity in schools.

Origin and Related Advances

The notion of hybridity was first referred to in the biological and agricultural realms. For example, a hybrid plant or animal denotes the offspring of two plants or animals of different species. Later, the concept of hybridity was employed in linguistics and critical race theory and has been used to illustrate the cultural dynamics of colonialism and immigration. Homi Bhabha suggests that because of the historically discriminatory practices of colonialism, hybridity may represent two cultures and two societies capturing the practices of colonial forces, which signifies the calculated reversal of the development and complete control of individuals and essentially denies them their original cultural identity.

Steven G. Yao proposes that cultural hybridity be extended and used as an analytical tool for understanding a host of cross-cultural and multicultural experiences. For example, cultural hybridity can be used as a framework for discussing Asian American culture as a hybrid, in which the intersections of Chinese, Japanese, Korean, Vietnamese, and Thai cultures, as well as others, coalesce to form one culture. A similar theme can be found in Don Moen's study of Korean students learning English. In Korea, students in the classroom may take on an identity different from the one they adopt in the regular community because of the emerging subculture for learning English in Korean society. This new identity represents a blending of Korean and English culture and focuses significantly on Koreans' views of U.S. culture. This newly emerged hybrid culture allows students to construct a new cultural identity. Kris Gutiérrez and her colleagues draw attention to this view, suggesting that hybridity and diversity provide the structure for the creation of third spaces or subcultures in the classroom.

Diversity in Schools

Cultural hybridity is a useful construct for understanding students' cultural affiliations in schools. Identity construction of the multicultural student reflects social and cultural socialization from diverse experiences in learning environments, leading to identity shifts when facing possible challenges within a new school environment. Cultural marginality, hidden diversity, and fluidity of identity are three elements recurring in the literature and conceptualized by Nina Wurgaft that can be used to illustrate how cultural hybridity is helpful in understanding the complexity of identity construction in schools.

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