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1
Petrovic, Dejan. "On the concept of habitus: Feminist critic of Pierre Bourdieu’s social theory." Filozofija i drustvo 24, no. 2 (2013): 174–92. http://dx.doi.org/10.2298/fid1302174p.
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Key contemporary sociological theorists, such as Foucault or Habermas rarely explicitly discussed gender in their studies. This fact has not caused a lack of interest in the critical examination of the theoretical systems of these authors within a feminist perspective. During the 1990?s feminists? attention was drawn to Pierre Bourdieu?s social theory. French sociologist?s study Masculine Domination deals with issues of gender dynamics and its reproduction. In this study the persistence of the asymmetric distribution of social power between women and men is explained by concepts of habitus and symbolic violence. As this article will show, social change cannot be explained by Bourdieu?s concept of habitus, as a key link between social structure and action, due to its reduction of actors to socialized bodies, which are practically deprived of any true action potential. On the other hand, with regard to social activism as a permanent feature of feminist theory, this paper seeks to examine whether critical examination of Bourdieu?s conceptual apparatus achieves to provide the means to overcome the aforementioned shortcomings of the theoretical system of French sociologist. In other words, this article seeks to answer the question whether such a modification of habitus is possible, which will allow for actors whose action is truly structured and structuring, and lead to possible change of existing power relations.
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Mouzelis, Nicos. "Habitus and Reflexivity: Restructuring Bourdieu's Theory of Practice." Sociological Research Online 12, no. 6 (January 2008): 123–28. http://dx.doi.org/10.5153/sro.1449.
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Contrary to Bourdieu's thesis, it is not only when a subject's habitus does not fit a field's positions that s/he becomes more reflexive. Reflexivity is also enhanced by intra-habitus tensions, by more general incongruences between dispositions, positions, and interactive/figurational structures, as well as by situations unrelated to them. Because of his ambitious but unsuccessful attempt to transcend the objectivist-subjectivist divide in the social sciences, Bourdieu underemphasizes the interactive dimension of social games, and this creates serious problems for his conceptualization of the linkages between habitus, reflexivity, and practices. The way to make Bourdieu's theory of practice less functionalist and/or deterministic is to restructure it so that it seriously takes into account not only the dispositional and positional but also the interactive dimension of social games. It then becomes obvious that reflexive accounting, conscious strategizing, and rational calculation are not exceptional but routine, constitutive elements of human action.
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Filipovic, Bozidar. "Relationism of Pierre Bourdieu: Between materialistic and linguistic structuralism." Sociologija 53, no. 3 (2011): 323–44. http://dx.doi.org/10.2298/soc1103323f.
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In this paper we have attempted to rethink some of the basic postulates of the Bourdieu?s theory, in order to offer a new point of view and point out possible problems - epistemological space, relevant relations of structure and structural nominalism - located in its grounds. Bourdieu?s attempt to synthesize various theoretical influences, although very heuristically productive, has left behind doubts and concerns which we have tried to recognize and point out more clearly.
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Bourdieu, Pierre. "Om interesser og den symbolske magts relative autonomi." Dansk Sociologi 16, no. 4 (November 27, 2005): 101–16. http://dx.doi.org/10.22439/dansoc.v16i4.779.
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On Interests and the Relative Autonomy of Symbolic Power:
A Rejoinder to Some Objections
This article is a rejoinder to different attempts to apply the framework of Bourdieu’s theory. In order to clarify the many misconceptions of his work, he spells out once again his notions of “interest“ and “strategy“ as being an integral part of his theory of habitus. The relation between habitus and the field(s) and social po¬sitions that produced it is explained as a sort of ontological complicity, a complicity that manifests itself in what is called the sense of the game, an in¬tentionality without intention, which functions as the principle of strategies devoid of strategic design. A major question of this article is various mis¬un¬derstandings concerning Bourdieu’s theory on the relative autonomy of symbolic power. To condense his argument: when he writes “knowledge“, his critics read connaissance connaissante, scholarly knowledge, conscious knowledge; the specific mode of thought of the scientist, is projected into the mind of the observed agents. This is what Bourdieu calls the scholastic fallacy: encouraged by the situation of scholé, the practical bracketing of the necessities of practice. Another reason for his critics misunderstanding Distinction is that they read the empirical analyses in a realist and substantialist way and thereby reduces, what Bourdieu un¬derstands as “the specific logic and autonomy of the symbolic order“, to a mere reflection of the social order. In the final section of the article he comments on the problem of social classes and a number of other specific question.
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Mangi, Luis Claudio. "Neoinstitutionalism and the appropriation of bourdieu's work: a critical assessment." Revista de Administração de Empresas 49, no. 3 (September 2009): 323–36. http://dx.doi.org/10.1590/s0034-75902009000300007.
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Despite the still present hegemony of the structural-functionalist orthodoxy, the mid 1980's witnesses the insurgence of new philosophical approaches. This body of work had become a vital intellectual and ideological resource for those who wanted to confront the functionalist dominance in organization studies, such as structuration theory, labour process theory and neoinstitutionalist theory. The purpose of this paper is to review the incorporation of Bourdieu's work into neoinstitutionalism. I argue that this appropriation has resulted in a significant loss of theoretical strength. By giving place to the cognitivist metaphors of mental models, "scripts" and "schemas", instead of adopting the notion of habitus, neoinstitutionalism reinforces some of the ever-present dichotomies in social sciences, especially those of agency/structure and individual/society. While neoinstitutionalism was refining the cognitive approach in the 1990's, Bourdieu was moving towards psychoanalysis. Some indications for future research are provided in the concluding notes.
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Spasic, Ivana. "Bruno Latour, actor-networks, and the critique of critical sociology." Filozofija i drustvo 18, no. 2 (2007): 43–72. http://dx.doi.org/10.2298/fid0702043s.
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The paper analyzes the theoretical opus of Bruno Latour and his treatment of the concept of critique. In the first section "actor-network theory" is presented through its key notions (actant, network, translation, associations) together with Latour?s theory of modernity. In the second section various aspects of the relation between Latour and critique are discussed - first his own criticism of others (standard sociology and especially "critical", i.e. Bourdieu?s sociology), then the criticisms aimed at his work, to conclude with the political ambivalences of Latour?s attempt to develop an "acritical" social theory. .
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Bilic, Bojan. "Bourdieu and social movements theories: Some preliminary remarks on a possible conceptual cross-fertilization in the context of (post-)Yugoslav anti-war and peace activism." Sociologija 52, no. 4 (2010): 377–98. http://dx.doi.org/10.2298/soc1004377b.
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This paper puts forth and calls for further unpacking of a potentially fruitful conceptual cross-fertilization between various social movements theories and Bourdieu?s sociology of practice. Following some of my most important predecessors, I argue that this theoretical hybridization could accommodate many threads of social movements research that otherwise would not cohere into a rounded theory. Bourdieu?s powerful conceptual armoury is both parsimonious and flexible and seems particularly well-suited to address the problematic issues pertaining to agency and structure in the field of social movements. In the second section of the paper, I call for an exploration of Yugoslav anti-war and pacifist activism immediately before and during the wars of Yugoslav succession. I perceive a number of politically and organizationally heterogeneous initiatives, taking place throughout the demised country, as a case that can be used to empirically test the proposed theoretical considerations. Yugoslav anti-war and pacifist activism has yet to receive the sociological attention that it deserves. It is a complex social phenomenon calling for a sophisticated and systematic examination which should position it between its antecedents - the embryonic forms of extra-institutional engagement during Yugoslav communism - and its divergent posterity, mostly circumscribed within the national fields of non-governmental organizations.
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Biresev, Ana. "The possibility of a critique of domination in the theory of Luc Boltanski." Filozofija i drustvo 25, no. 3 (2014): 51–76. http://dx.doi.org/10.2298/fid1403051b.
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The author examines the possibility for a rapprochement between Luc Boltanski?s sociology of critique and Bourdieu?s critical sociology of domination by analyzing three subjects within the theoretical opus of Luc Boltanski: the place given to tests in the critical agency of actors, the relation between critique and institutions, and the role the collective plays in the appropriation and distribution of critique. In Boltanski?s works the question of the sense of justice and the critical capacities of actors, that is injustice and its critique, is approached with full respect for the perspectives of the social actors. In his book On Critique the French sociologist writes about domination, or more precisely, the process of domination, but he doesn?t fully answer the question wether and how the capacities of social actors for critique can be realized and elevated to the level of a full-fledged critique of domination. This is considered to be the main condition of the possibility for connecting critical sociology and sociology of critique, so the analysis of the three mentioned topics should 76 determine whether the social actors within the theoretical world of Luc Boltanski are relatively close to the stage of a critique of domination.
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Bok, Jared. "Distinction through Religious Activism: How Capital Shapes the Organizational Repertoires of Transnational Protestant Outreach." Sociology of Religion 81, no. 3 (2020): 294–318. http://dx.doi.org/10.1093/socrel/sraa001.
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Abstract How religious organizations distinguish themselves from one another influences the extent to which they compete (or cooperate) with other similar organizations, thus serving to shape both their survivability and efficacy in achieving their goals. Although theological differences provide one source of distinction, organizations also strategically distinguish themselves not only by what they do but also what they avoid doing. Adopting a Bourdieu(s)ian field theory approach to the study of transnational American Protestant mission agencies, this article explores how agencies’ ministry activities are organized into symbolically distinctive repertoires of activism that vary by agencies’ differing levels of religious and economic capital. Based on how these repertoires are diversified (versus concentrated) and focused on inner- (as opposed to other-worldly) goals, the article discusses the implications of these organizational patterns for the survivability and efficacy of agencies in the transnational missions field, as well as their prospects for interorganizational cooperation and coordination.
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Jankovic, Stefan. "Sociological field, fractal distinctions and morals: On emergence of analytical sociology." Sociologija 61, no. 1 (2019): 5–31. http://dx.doi.org/10.2298/soc1901005j.
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In the past quarter of century, sociology encountered several distinct attempts that assign themselves a task of ample reconstruction of disciplinary grounds. Analytical sociology grows among these, as a peculiar tangle of solutions filled with causalist language common to epistemology which preceded the relativist blow in the 1960s, focused on explaining the individual actions as ?original? sense of sociologist?s job and restoration of Merton?s mid-range theory. By following Pierre Bourdieu?s theory of scientific field and the Andrew Abbott?s model of fractal distinctions, this paper seeks to discern the emergence of analytical sociology. Unlike the two ?common? alternatives in science studies - constructivism and realism, these approaches offer richer ground for tracing of scientific flows, by focusing on amalgamations that form scientists? practices through divisions, conventions, acclamations and mutual evaluations. Their particular advantage also is in treatment of moral dimension of scientific endeavour. After offering a brief consideration of these standpoints, we proceed by discerning the crucial segments of analytical program - its theoretical sources, the key concept of mechanism supported with specific theory of causality that prioritizes rational choices of individuals and finally, simulation method and agent-based modeling. At the end, we seek to discern the moral dimensions of both the analytical sociology and its critiques: of mechanism, as spontaneous order of social reality emerging from voluntary acts and conscious choices and the way in which a sociologist, as a professional, should treat suchlike conformity.
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Ansori, Zakaria, and Agus M.Si. "Rasionalitas Partai Politik dalam Penentuan Calon Anggota Legislatif Lombok Tengah Tahun 2019." Politea : Jurnal Politik Islam 2, no. 2 (November 29, 2019): 49–66. http://dx.doi.org/10.20414/politea.v2i2.1364.
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Penelitian ini bertujuan mengeksplorasi rasionalitas pimpinan partai politik dalam penentuan calon anggota DPRD, dengan membandingkan partai politik kovensional dan partai politik Islam.Untuk mendapatkan kedalaman informasi, penelitian mengambil studi kasus pemilihan DPRD Kabupaten Lombok Tengah tahun 2019.Eksplorasi fenomena dilakukan dengan mengunakan rational choce theory dari James S. Coleman (1994) dan teori modalitas dari Pierre Bourdieu (1930-2002). Metode penelitian yang digunakan adalah kualitatif deskriptif dengan pendekatan grounded theory. Hasil penelitian menunjukkan rasionalitas pimpinan partai politik dalam penentuan calon legislator pada Pemilu anggota DPRD, yakni biaya politik (political cost), peluang keterpilihan figur (electoral figure), ketersediaan dana (economic capital) calon, basis massa (social capital) calon, dan kuota perempuan sebgai pelaksanaan aturan Pemilu. Rasionaltas parta politik tersebut dipengaruhi oleh sistem Pemilu proporsionalitas terbuka.
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Swyngedouw, Marc. "De Sociale Ruimte Hertekenen : Een gevalstudie aan de hand van de constructie van de bedreigende immigrant in Vlaanderen 1930/1980." Res Publica 37, no. 2 (June 30, 1995): 227–45. http://dx.doi.org/10.21825/rp.v37i2.18684.
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This article exposes comparable social mechanisms that have generated the social construction of threatening immigrants in Europe in the thirties and in the eighties. The analysis is building on Bourdieu 's theory of the construction of social space and the genesis of social groups. This semiotic-praxiological approach is used to explain why the specific historical and socio-economical conditions in the thirties and eighties have lead to the construction of Jews and Muslims as threatening immigrants. Our discussion focuses on the exemplary caseof the 'migrant problem' in historical and actual political discourse in Flanders (Belgium). Where at the end of the thirties the notion 'immigrant' referred exclusively to Jews, in the eighties it is used for Turkish and Maroccan 'guestworkers'. In spite of the specific historical and social situation of Jewish and Muslim immigrants parallel social mechanisms and discourses emerge in the redrawing of the social space by creating 'theatening' immigrants/strangers. These mechanisms are a religious anti Judaism/anti-Islamism, rapid social economie change fueling an economical argumented antiJew/anti-muslim and (cultural) racism legitimized by an internationally disseminated ethno-nationalism.
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Lang, Felix. "Bourdieu, Latour and Rasha Abbas: The Uses of Actor-Network Theory for Studying the Field(s) of Cultural Production in the Middle East and North Africa." Cultural Sociology 13, no. 4 (September 19, 2019): 428–43. http://dx.doi.org/10.1177/1749975519856241.
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Since the events of the ‘Arab Spring’ in 2011, the field(s) of cultural production of the Middle East and North Africa (MENA) have attracted considerable scholarly attention. However, the conceptual and methodological tools of cultural sociology, mostly developed for and through research in western societies, often have limited purchase when it comes to the empirical reality of cultural production in the MENA. This article proposes to introduce concepts from actor-network theory (ANT) in order to adapt Bourdieu’s conceptual framework of analysis to the case of globally dominated, transnational and relatively unstable spaces of cultural production. Two main arguments are being pursued: (1) Conceiving the field as network(s) offers a way of opening up the rigid and nation-centred space to include transnational as well as transient relations between actors that may only briefly play a role in cultural production. (2) In a situation where the artwork is the most immediately visible expression of the field’s structure, the role of objects in constituting the field must be reassessed. ANT offers ways of making full use of the heuristic potential of material objects and thus provides a privileged starting point for the analysis of fields in flux.
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Larsson, Kristian. "Eine revolutionäre Solitärin?" arcadia 52, no. 1 (May 24, 2017): 141–60. http://dx.doi.org/10.1515/arcadia-2017-0008.
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AbstractNo systematic investigations of Elfriede Jelinek’s authorial positioning within the hierarchies of the literary field exist. Previous research has nevertheless noted that the authorship is distinguished by a high degree of reflexivity in relation to the power structures it confronts. Studies on the very earliest phase of establishing herself in the Austrian literary field in the years 1966–1969 have, however, emphasized two characteristics: social isolation and literary imitation. Both aspects suggest authorial immaturity if not inferiority, which seems oddly anachronistic and normative given the astonishingly rapid literary success of Jelinek in this period. This article relates the early success to a shift of values in the literary field at the end of the 1960 s, which allowed for new forms of provocative and experimental expressions to generate literary capital. Jelinek’s transgressive authorial dispositions accumulate symbolic capital using a combination of eclectic texts and strategies of self-fashioning within quite diverse contexts, drawing on social networks, media outlets, and literary publications. The theoretical framework primarily draws on concepts developed by Pierre Bourdieu, most notably habitus and symbolic capital.
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Herrera, Obeimar B., Manuel Parra, Iris Livscovsky, Pedro Ramos, and Daniela Gallardo. "Lifeways and territorial innovation: values and practices for promoting collective appropriation of territory." Community Development Journal 54, no. 3 (November 13, 2017): 427–45. http://dx.doi.org/10.1093/cdj/bsx052.
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Abstract In recent decades, most multilateral organizations and other agents of change have used the theoretical approach of sustainable livelihoods to guide their work. This approach has been criticized in recent years for promoting a short-term materialist focus in development projects, thus limiting its practical usefulness and feasibility. Due to the necessity for renewed proposals, a group of community cargos and researchers have developed a long-term comparative retrospective study that goes beyond the conventional approach. It provides a framework with a broader theoretical scope and applied utility grounded on local self-management: lifeways and territorial innovation. Our constructivist approach, based on Bourdieu´s Social Reproduction theory, is aimed at promoting and triggering a sense of territoriality within the communities and further onto the more extensive territory. Since the work was developed along with people from rural communities, we utilized the concept of Social Learning as to enrich the former theoretical principle.
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Rajkovic, Ljubica, and Vesna Miletic-Stepanovic. "Family and social development: Between the risk and the capital." Glasnik Srpskog geografskog drustva 90, no. 3 (2010): 257–79. http://dx.doi.org/10.2298/gsgd1003257r.
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This paper analyzes the relationship between family and social development in Serbia and Macedonia at the time of post-socialist transformation, stressing the ambivalence between risk and capital. The theoretical starting point is provided, first, by the theory of structuration by French sociologist Pierre Bourdieu and an analysis of traditional and modern patriarchate by feminists author Carol Patmen. The paper d eals with three issues: 1. the role of extended families; 2. retraditionalisation of the woman?s role in the family; and 3. violence against women as a health risk: the risks of birth control and symbolic risks (of strengthening traditional authority and marital power of men). The study relied on the following data sources: 1. statistical data for Serbia and Macedonia; 2. research findings by Vera Ehrlich, ?Family in the Transformation - the Study of Three Hundred Yugoslav Villages?; 3. findings from two sample investigations: a) the study by the Institute for Sociological Research of the Faculty of Philosophy on a representative sample, b) the study of the position of rural women on the sample of 580 rural families under observation in six districts of the central Serbia (Zlatiborski, Sumadijski, Rasinski, the City of Belgrade, Nisavski and Borski). Special attention will be paid to the regions of Macedonia along the border with Serbia - Poloski, Skopje and the Northeastern.
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Wulandari, Tri. "EKSISTENSI BATIK ENCIM DALAM ARENA PRODUKSI KULTURAL DI PEKALONGAN." Gorga : Jurnal Seni Rupa 10, no. 1 (June 11, 2021): 164. http://dx.doi.org/10.24114/gr.v10i1.25255.
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This study aims to explain the strength of Encim batik existence in cultural production arenas including limited-production arenas and large-scale production arenas. The theory of the cultural production arena by Pierre Bourdieu helped in this study in particular, include: 1) material and symbolic aspects of the production of cultural works, 2) the role of mediators who have a role in the use of works. The research method used is qualitative research is descriptive and the method of data retrieval through observation, documents, interviews, and triangulation. Analysis methods include data reduction, data presentation, and data verification. The results of this study explain that the existence of Encim batik in the production-limited arena is strengthened by the consistency of entrepreneurs and batik artists from Peranakan China by maintaining the quality of Encim batik both in terms of visual beauty, technical manufacturing, and usefulness functions. Entering the large-scale production arena, the excellenge of quality are simplified, because it follows the demand of the Encim batik market tastes. Therefore, batik industry entrepreneurs in Pekalongan reproduce Encim batik with all its creativity, so that it has an impact on the birth of innovative forms of creative industry products such as batik products Encim write, stamp, night screen printing, and printing. The of Encim batik is influenced by economic capital, cultural capital, social capital, and symbolic capital used as a force to survive in batik business competition.Keywords: existence, batik encim, cultural production.AbstrakKajian ini bertujuan untuk menjelaskan kekuatan eksistensi batik Encim dalam arena produksi kultural mencakup arena produksi terbatas dan arena produksi skala besar. Teori arena produksi kultural oleh Pierre Bourdieu membantu dalam kajian ini khususnya meliputi: 1) aspek material maupun simbolis dari produksi karya-karya kultural, 2) peran mediator yang mempunyai andil dalam pemaknaan karya. Metode penelitian yang digunakan yaitu penelitian kualitatif bersifat deskriptif dan metode pengambilan data melalui observasi, dokumen, wawancara, dan triangulasi. Metode analisis meliputi reduksi data, penyajian data, dan verifikasi data. Hasil kajian ini menjelaskan bahwa eksistensi batik Encim dalam arena produksi terbatas diperkuat dengan adanya konsistensi pengusaha dan seniman batik dari Cina Peranakan dengan menjaga kualitas batik Encim baik dari aspek keindahan visual, teknis pembuatannya, dan fungsi kegunaanya. Memasuki arena produksi skala besar, maka keunggulan kualitas tersebut mengalami penyerderhanaan, karena mengikuti permintaan selera pasar batik Encim. Oleh karena itu, para pengusaha industri batik di Pekalongan mereproduksi batik Encim dengan segala kreativitasnya, sehingga berdampak pada lahir inovasi bentuk produk-produk industri kreatif yang beraneka ragam seperti produk batik Encim tulis, cap, sablon malam, maupun printing. Eksistensi batik Encim dipengaruhi adanya modal ekonomi, modal budaya, modal sosial, dan modal simbolik yang digunakna sebagai kekuatan untuk bertahan dalam persaingan usaha batik.Kata Kunci: eksistensi, batik encim, produksi kultural. Author: Tri Wulandari : Institut Seni Indonesia Yogyakarta References:Amidjaja, N. T. (1966). Batik. Jakarta: Djambatan.Bourdieu, P. (2009). An Introduction to the Work of Pierre Bourdieu: The Practice Theory, (Habitus x Modal) + Ranah = Praktik; Pengantar Paling Komprehensif kepada Pemikiran Bourdieu, Terjemahan Pipit Maizer. Yogyakarta: Jalasutra.___________. (2015). The Field of Cultural Production: Essay on Art and Literatur, Arena Produksi Kultural: Sebuah Kajian Sosiologi Budaya, Terjemahan Yudi Santosa. Yogyakarta: Kreasi Wacana.Djomena, N. S. (1990). Batik dan Mitra. Jakarta: Djambatan.Fashri, F. (2014). Pierre Bourdieu Menyingkap Kuasa Simbol. Yogyakarta: Jalasutra.Ishwara, H., L. R.Yahya, & Moeis, X. (2011). Batik Pesisir Pusaka Indonesia, Koleksi Hartono Sumarsono. Jakarta: KPG Kepustakaan Populer Gramedia.Miles, M. B., & Huberman, A. M. (1992). Analisis Data Kualitatif: Buku Sumber Tentang Metode-Metode Baru. Jakarta: UI Press.Soedarso. (2006). Trilogi Seni: Penciptaan Eksistensi Dan Kegunaan Seni. Yogyakarta: BP ISI Yogyakarta.Susanto, S. (1984). Seni dan Teknologi Kerajinan Batik. Jakarta: Departemen Pendidikan dan Kebudayaan, Direktorat Jenderal Pendidikan Dasar dan Menengah, Direktorat Pendidikan Menengah Kejuruan.Wulandari, Tri. (2017). “Koleksi Museum Batik Danar Hadi”. Hasil Dokumentasi Pribadi: 17 Desember 2017, Solo.
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Byrne, Bronagh. "Dis-Equality: Exploring the Juxtaposition of Disability and Equality." Social Inclusion 6, no. 1 (March 26, 2018): 9–17. http://dx.doi.org/10.17645/si.v6i1.1161.
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The (in)equality issues facing disabled people are extensive and long-enduring. The way(s) in which equality is conceptualised has important consequences for understandings of disability. The ambiguity of what I call <em>dis-equality</em> theory is two-fold; the apparent failure of mainstream equality theorising in, firstly, embracing disability concepts at all, and secondly, in fully incorporating the logistics of disability, particularly in relation to the social construction of such. Practices of institutional and more complex forms of discrimination are part of those deeper structures of domination and oppression which maintain disabled people in positions of disadvantage. Everyday practices, in the ‘ordinary order of things’ (Bourdieu, 2000), continue to be misrecognised as natural and taken for granted. This article critically explores the complexity of <em>dis-equality</em> theorising utilising a Bourdieusian lens which explicitly incorporates complex and subtle forms of discrimination, and by examining the UN Convention on the Rights of Persons with Disabilities’ approach to equality. I argue that the way forward for <em>dis-equality</em> theorising in today’s rights based era must be one that considers the nuances of the ‘rules of the game’ (Young, 1990) if it is to be effective in challenging the inequalities to which disabled people have long been subject.
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Erylmaz, Nurullah, Mauricio Rivera-Gutiérrez, and Andrés Sandoval-Hernández. "Should different countries participating in PISA interpret socioeconomic background in the same way? A measurement invariance approach." Revista Iberoamericana de Educación 84, no. 1 (November 11, 2020): 109–33. http://dx.doi.org/10.35362/rie8413981.
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It has been claimed that there is a lack of theory-driven constructs and a lack of cross-country comparability in International Large-Scale Assessment (ILSA)’s socio-economic background scales. To address these issues, a new socio-economic background scale was created based on Pierre Bourdieu’s cultural reproduction theory, which distinguishes economic, cultural and social capital. Secondly, measurement invariance of this construct was tested across countries participating in the Programme for International Student Assessment (PISA). After dividing the countries which participated in PISA 2015 into three groups, i.e., Latin American, European, and Asian, a Multi-Group Confirmatory Factor Analysis was carried out in order to examine the measurement invariance of this new socio-economic scale.
The results of this study revealed that this questionnaire, which measures the socio-economic background, was not found to be utterly invariant in the analysis involving all countries. However, when analysing more homogenous groups, measurement invariance was verified at the metric level, except for the group of Latin American countries. Further, implications for policymakers and recommendations for future studies are discussed.
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Mckinnon, Andrew. "Religion and Social Class: Theory and Method after Bourdieu." Sociological Research Online 22, no. 1 (February 2017): 161–73. http://dx.doi.org/10.5153/sro.4247.
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This article outlines two inter-related but distinct theoretical approaches to the study of Christianity and Social Class developed from the work of Pierre Bourdieu. The first is a model derived from Distinction (Bourdieu [1979] 1984), the second comes from Bourdieu's work on religious fields with a focus on the conversion of capital between different fields. The former, better known, approach has the potential to provide important insights, including identifying the affinity of different religious groups with different class locations; on the other hand, this would tell us little about the internal workings of religious communities; it is also unfortunately hampered by a lack of suitable data. The conception of fields and their inter-relations will not answer the questions about the affinity of particular class fragments for particular kinds of religiosity, but it does provide much keener insight into the operation of class within religious communities, by examining the conversion of different types of capital into religious capital. This is illustrated with an extended Bourdieusian hypothesis, a schematic outline that could be used as the starting point for empirical research on the operation of different kinds of capital in the Church of England.
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Baturenko, S. A. "Social stratification in the sociological theory of P. Bourdieu." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 2 (May 31, 2021): 26–43. http://dx.doi.org/10.24290/1029-3736-2021-27-2-26-43.
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The relevance of the work is due to the transformations of the modern system of social stratification and opportunities for social mobility, as well as the need to find relevant approaches for their study. The article is devoted to reconstruction in a holistic form of the main provisions of the theory of social stratification of P. Bourdieu. His vision of the social structure of modern society is original and based on numerous empirical studies. The article analyzes the methodological foundations and features of the theory of social stratification of the French sociologist. Heuristic potential of one of modern constructivist methodological approaches to analysis of social stratification and social mobility is considered. P. Bourdieu significantly contributed to the fact that the sociological explanation of the modern system of social stratification is being transformed. He described the main characteristics of the social structure of a post-industrial society, the main trends in its development, developed proposals for using some categories necessary to explain it. Developing his own theory of habitus and the theory of social capital, P. Bourdieu proposes to explore the position of the individual, which is represented through a lifestyle. Bourdieu’s theory of social stratification can be applied to the problems of modern social inequality. The author of the article made an attempt to trace the research logic of the French sociologist, as well as show the relationship of various blocks of the theory of social stratification.
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Verter, Bradford. "Spiritual Capital: Theorizing Religion with Bourdieu against Bourdieu." Sociological Theory 21, no. 2 (June 2003): 150–74. http://dx.doi.org/10.1111/1467-9558.00182.
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Bourdieu's theory of culture offers a rich conceptual resource for the social-scientific study of religion. In particular, his analysis of cultural capital as a medium of social relations suggests an economic model of religion alternative to that championed by rational choice theorists. After evaluating Bourdieu's limited writings on religion, this paper draws upon his wider work to craft a new model of “spiritual capital.” Distinct from Iannaccone's and Stark and Finke's visions of “religious capital,” this Bourdieuian model treats religious knowledge, competencies, and preferences as positional goods within a competitive symbolic economy. The valuation of spiritual capital is the object of continuous struggle and is subject to considerable temporal and subcultural variation. A model of spiritual capital illuminates such phenomena as religious conversion, devotional eclecticism, religious fads, and social mobility. It also suggests some necessary modifications to Bourdieu's theoretical system, particularly his understanding of individual agency, cultural production, and the relative autonomy of fields.
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SWAIN, NIGEL. "Social Capital and its Uses." European Journal of Sociology 44, no. 2 (August 2003): 185–212. http://dx.doi.org/10.1017/s0003975603001243.
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The article attempts to assess the use and usefulness of the concept of ‘social capital’. First, it assesses its differing conceptual uses in the works of four key writers, Pierre Bourdieu, Gary S. Becker, James S. Coleman and Robert D. Putnam, identifying broadly a problematic ‘social capital as social fact’ perspective associated with Putnam, and a more promising ‘contacts with influential people’ approach that can be derived from Bourdieu. It then considers the practical uses already made of the former approach in the development studies literature, before addressing some of the analytical problems associated with applying the latter in a policy environment. Finally, it takes three short examples from research in rural Central and Eastern Europe to illustrate how the concept can be used to both analyse social relations and suggest policy priorities. The article's conclusion is that ‘social capital’ of any variety is by no means the ‘missing link’ in development economics, yet ‘social capital’ of the Bourdieu-derived kind can be a useful, work-a-day concept in social analysis.
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Macedo, Rodolfo Alves de. "A Educação Reflexiva na Teoria Social de Pierre Bourdieu / Reflexive education in Pierre Bourdieu’s social theory." ID on line REVISTA DE PSICOLOGIA 14, no. 53 (December 28, 2020): 323–29. http://dx.doi.org/10.14295/idonline.v14i53.2784.
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O presente trabalho é uma resenha de “A educação reflexiva na teoria social de Pierre Bourdieu”, obra de Walter Praxedes. Neste livro (volume número 9 da Série Caminhos da Formação Docente coordenada por Nelson Piletti), o autor objetiva fazer uma introdução à sociologia da educação de Pierre Bourdieu e demonstrar como a educação é tida como componente fundamental do mundo social, abordando conceitos indispensáveis, pressupostos científicos e sua contribuição para as pesquisas e práticas educacionais. Dada a importância de tal teoria para a compreensão da educação e do sistema de ensino, consideramos que a obra é uma contribuição significativa para professores em geral e estudantes de graduação.
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Grenfell, Michael. "Bourdieu in the Field." French Cultural Studies 17, no. 2 (June 2006): 223–39. http://dx.doi.org/10.1177/0957155806064537.
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This article considers the early work of the French social theorist Pierre Bourdieu as an ‘intellectual response’ to two primary life experiences: one in the Béarn and the other in Algeria. It draws attention to the structural homologies between the two areas: in particular, the way that temporal features offered a basis to a theory of practice which was extended and applied subsequently throughout Bourdieu's career. It includes a discussion of ‘time’ in his work, its ramifications, and the consequences the approach has for understanding social theory, and therefore action, in Bourdieusian terms. It illuminates the problems of each area and the solutions implied by this approach.
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Redding, Paul. "Pierre Bourdieu: From Neo-Kantian to Hegelian Critical Social Theory." Critical Horizons 6, no. 1 (February 21, 2005): 183–204. http://dx.doi.org/10.1163/156851605775009537.
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De Almeida, Marco Antonio. "A produção social do conhecimento e as lições de Bourdieu para a Ciência da Informação." InCID: Revista de Ciência da Informação e Documentação 8, no. 2 (October 4, 2017): 220. http://dx.doi.org/10.11606/issn.2178-2075.v8i2p220-224.
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Resenha de: MARTELETO, Regina M.; PIMENTA, Ricardo M. (Org.) Pierre Bourdieu e a produção social da cultura, do conhecimento e da informação. Garamond, 2017.LUCAS, Elaine R. O.; SILVEIRA, Murilo A. S. (Org.) A Ciência da Informação encontra Bourdieu. FEBAB UFPE, 2017
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Savchenko, P. A. "The Concept of Social Capital in the Works of P. Bourdieu: Interpretation Issues." Sociology and Law, no. 2 (July 18, 2020): 62–68. http://dx.doi.org/10.35854/2219-6242-2020-2-62-68.
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This article is an attempt to indicate a place that works of P. Bourdieu occupy in the current literature on the social capital theory. The main conclusion is that attempts to integrate P. Bourdieu into the current social capital theory literature mostly initiated by American sociologists are questionable in terms of their theoretical grounds. Reasons for such a reception are analysed. Three main reasons listed are: 1) selective reading on the side other authors; 2) puzzling order of publications in English; 3) particular journals and/or edited volumes in which the works of Bourdieu were initially published in English.
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Huang, Xiaowei. "Understanding Bourdieu - Cultural Capital and Habitus." Review of European Studies 11, no. 3 (August 7, 2019): 45. http://dx.doi.org/10.5539/res.v11n3p45.
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This research paper aims at providing a brief and exemplified introduction of the French sociologist Pierre Bourdieu’s two particularly important theoretical concepts: Cultural Capital and Habitus. Cultural capital, according to Bourdieu, is gained mainly through an individual’s initial learning, and is unconsciously influenced by the surroundings (Bourdieu, 2000). In the case of habitus, it relates to the resource of knowledge (Bourdieu 1990). Knowledge is about the way how people view and understand the world, which is gained via a specific culture that an individual lives in. While also showing how Bourdieu’s work on economic capital, social capital and cultural capital can help us to understand the contemporary world and its practices.
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Grenfell, Michael. "Reflecting in/on field theory in practice." Tempo Social 30, no. 2 (July 28, 2018): 195–217. http://dx.doi.org/10.11606/0103-2070.ts.2018.132281.
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The article discuses the dimension of reflexivity within the work of the social theorist Pierre Bourdieu. It alludes to the provenance of Bourdieu’s theory of practice and the epistemology, which underpins it. Language is a key element in reflexivity, the article therefore outline’s Bourdieu approach to language and the significance it holds in the development of his key concepts, as well as the relationship between subject and object. Reference is made to the works of Habermas, Heidegger, Merleau-Ponty and others to offer a ground base in just what Bourdieusian reflexivity is and how it operates in practice. Phases and stages in methodology are referred to as well as how reflexivity should operate within them. Finally, the significance of the discussion is underlined with reference to consequent outcomes.
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Mathiesen, Anders, and Rasmus Willig. "Pierre Bourdieu og Axel Honneth: Sociologisk og socialfilosofisk kritik af den anerkendte orden. Indledning." Dansk Sociologi 16, no. 4 (November 27, 2005): 7–23. http://dx.doi.org/10.22439/dansoc.v16i4.786.
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Pierre Bourdieu and Axel Honneth:
Sociological versus social-philosophical critique of the theory of recognition
This special issue of Dansk Sociologi on “Pierre Bourdieu & Axel Honneth“ com¬mences with a discussion between Pierre Bourdieu and Axel Honneth from 1984. It outlines their different positions as regards the relation to social-philo¬so¬phical critique and to the concept of recognition. Sociological critique and social-philosophical critique have always had areas of conflict. Sociology has avoi¬ded creating normative criteria to evaluate societal development, while hand social-philosophy insists on normative criteria for what can been seen as moral progress. It is argued that, even though Bourdieu and Honneth initially represent different perspectives, a closer comparison between these two sociologists may contribute to a more elaborated and critical social theory.
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Delgado, Jibreel. "Bourdieu and Historical Analysis." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 131–36. http://dx.doi.org/10.35632/ajis.v31i4.1077.
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Many scholars, among them Omar S. Kasule (“Islamic Epistemology andIntegration of Knowledge in the Islamic University” [2009]) and Fathi HasanMalkawi (Epistemological Integration: Essentials of an Islamic Methodology[2014]) call for the epistemological integration of knowledge. I seek to answerthis call, in part, by demonstrating the relevance of Pierre Bourdieu’s(d. 2002) theory to the study of Islam, Muslims, and Islamic movements.One precedent in this direction is Stephane Lacroix’s Awakening Islam: ThePolitics of Religious Dissent in Contemporary Saudi Arabia (2011), whichstudies the Saudi Sahwa movement from the 1950s to the 1990s. I contendthat studies of Islam must go even further in this direction. As this approachdeserves our attention, I will present Bourdieu’s theory to those who studyIslam and Muslims ...
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Forster, Daniella J. "Social theory and education research: understanding Foucault, Habermas, Bourdieu and Derrida." Journal of Educational Administration and History 48, no. 1 (April 27, 2015): 119–20. http://dx.doi.org/10.1080/00220620.2015.1034578.
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Sparrhoff, Gun. "Social theory and education research: understanding Foucault, Habermas, Bourdieu and Derrida." Studies in Continuing Education 37, no. 1 (January 2, 2015): 118–20. http://dx.doi.org/10.1080/0158037x.2015.996967.
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Kim, Kyung-Man. "Social Performance as Cultural Critique: Critical Theory beyond Bourdieu and Habermas." Journal for the Theory of Social Behaviour 48, no. 4 (August 30, 2018): 455–74. http://dx.doi.org/10.1111/jtsb.12184.
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Peterson, Karin. "Pierre Bourdieu and cultural theory: Critical investigations." Journal of the History of the Behavioral Sciences 34, no. 4 (1998): 417–18. http://dx.doi.org/10.1002/(sici)1520-6696(199823)34:4<417::aid-jhbs26>3.0.co;2-s.
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Barrett, Timothy. "Bourdieu, Hysteresis, and Shame." Men and Masculinities 21, no. 1 (June 2, 2016): 35–55. http://dx.doi.org/10.1177/1097184x16652658.
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This article offers a consideration of the gendered emotion of “shame” within the context of the lived experiences of spinal cord injured men, using “found life histories” as a source material. Drawing upon the Bourdieusian concept of “hysteresis,” I theorize the emergence of a gendered disjuncture between incorporated expectations, values and assumptions, and the substantive enactments of masculinity socially available in the aftermath of spinal cord injury. Shame was often experienced within contexts characterized by “dangerous” social proximity to pathologized “others” (namely, disabled people and children) against which hegemonic masculinity is defined. I conclude the article by highlighting the particular limitations that Bourdieusian social theory can be used to identify in relation to individualized therapeutic interventions designed to encourage spinal cord injured men to adopt new understandings of masculinity.
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Krisdinanto, Nanang. "PIERRE BOURDIEU, SANG JURU DAMAI." KANAL: Jurnal Ilmu Komunikasi 2, no. 2 (October 1, 2016): 189. http://dx.doi.org/10.21070/kanal.v2i2.300.
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Pierre Bourdieu built his theoretical orientation as a solution to what he saw as a false opposition between objectivism and subjectivism; to quote Bourdieu: “absurd opposition between individual and society”. Bourdieu offered a point of view that emphasizes on duality in the relationship between agent and structure, as an alternative to the previously existing dualistic views. Bourdieu refers to his theoretical orientation as genetic structuralism, constructivist structuralism or structuralist constructivism. Through the concept of habitus, field, and capital, Bourdieu integrated objectivism (which emphasizes the role of objective structure in social practice) and subjectivism (which emphasizes the role of agent in social practice). Bourdieu formulated the theory of social practice with the equation (Habitus x Capital) + Field = Practice. Practice, in Bourdieu’s mind, is the product of the relationship between habitus and field, wherein within field itself there are powers at stake, especially between people with capital and people without capital.
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Maduro, Otto. "Teaching Bourdieu on and in the Study of Religion(s)." Bulletin for the Study of Religion 41, no. 1 (March 1, 2012): 32–37. http://dx.doi.org/10.1558/bsor.v41i1.007.
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This essay summarizes some salient points of the experience of a few years teaching a biennial graduate-level course on the uses of Pierre Bourdieu for the social-scientific study of religion. The original teaching context is that of a graduate division of religion in a theological school, within an area of Religion & Society and in a concentration on the sociology of religions. Albeit the course is designed firstly with PhD candidates in the latter concentration in mind, participants come from many other concentrations and areas of the division as well. The article synthesizes some key aspects of the process, method, resources, and hurdles of this attempt to propose to doctoral candidates in religious studies a reading, reflection and discussion of works by/on/using Bourdieu which illumines and benefits their scholarly research efforts to understand specific socio-religious dynamics – while simultaneously helps them overcome some of the main challenges and blunders typical of reading Bourdieu.
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Sweet, Paige L. "Who Knows? Reflexivity in Feminist Standpoint Theory and Bourdieu." Gender & Society 34, no. 6 (November 11, 2020): 922–50. http://dx.doi.org/10.1177/0891243220966600.
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Though the invocation to be “reflexive” is widespread in feminist sociology, many questions remain about what it means to “turn back” and resituate our work—about how to engage with research subjects’ visions of the world and with our own theoretical models. Rather than a superficial rehearsal of researcher and interlocutor standpoints, I argue that “reflexivity” should help researchers theorize the social world in relational ways. To make this claim, I draw together the insights of feminist standpoint theory and Bourdieu’s reflexive sociology to lay the foundation for a renewed reflexive project that centers epistemic privilege, the idea that positions of structural exclusion provide the best resources for theorizing social power. Reflexive sociology should consider interlocutors’ experiences of exclusion and contradiction, engaging with sites of alternative knowledge and incorporating them into the object of study. This type of reflexivity provides improved resources for relational theory building. I offer support for these theoretical arguments with a historical analysis of knowledge production in the feminist anti-violence movement.
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Fowler, Bridget. "Pierre Bourdieu, Social Transformation and 1960s British Drama." Theory, Culture & Society 29, no. 3 (May 2012): 3–24. http://dx.doi.org/10.1177/0263276412441034.
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This article makes the controversial argument that Bourdieu’s theory of practice offers both a model of transformation and social reproduction. However, it also claims that his account of cultural production is marred by two blind-spots. First, it contends that Bourdieu has neglected key forms of material support, notably, that offered, post-war, from the ‘left hand of the state’. The subsequent New Wave of 1950s and 1960s British drama had authors who possessed neither economic capital nor certified cultural capital. Secondly, it interrogates Bourdieu’s conclusion that popular culture can never be source of canonized art. Adopting the view that Bourdieu focused too exclusively on legitimate culture, it seeks to contrast his theories on this point with the approach developed by Raymond Williams. The last section sketches a Bourdieusian analysis of Bourdieu. It reads his writings in the light of the different origins of the British and French fields of cultural studies.
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Campos, Pedro Humberto Faria, and Rita de Cássia Pereira Lima. "Social positions and groups: New approximations between Pierre Bourdieu’s sociology and social representation theory." Culture & Psychology 23, no. 1 (July 24, 2016): 38–51. http://dx.doi.org/10.1177/1354067x16652133.
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This article proposes approximations between Pierre Bourdieu’s sociology and Serge Moscovici’s social representation theory. Both authors are interested in the relationship between agents/groups, social context, and culture, and both value the symbolic dimension in the construction of social reality. Bourdieu highlights the social world of struggles between the socialized agent and culture, while Moscovici privileges interactions involving the collective subject which, whether in conflict or consensus, produces a theory of social knowledge that is revealing of culture. In this broader context, the article highlights relations between “social positions” and “groups” which are present in both Bourdieu and Willem Doise, an important collaborator of Moscovici in the area of social representation theory. Such relations are founded on the principle of structural homology, a principle based on the correspondence between social structure and symbolic systems. This discussion leads to another: the need to understand “consensus” and “conflict” in groups, in both Moscovici and Doise, relating them to the action of forces in Bourdieu’s social field of struggles. The notion of “group,” which is valued in our text, is little discussed by these authors. We emphasize the necessity to go deeper into group interactions in articulation with positions in the social field, and to value group representations and practices in meaning negotiation processes, as well to discuss the question of social change. We propose studying social representations—in groups with homogeneous practices—as a symbolic form of condensation and measurement of symbolic capital, adding to this approach the notion of social position and semiotic mediation.
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Kitchin, P. J., and P. David Howe. "How can the social theory of Pierre Bourdieu assist sport management research?" Sport Management Review 16, no. 2 (May 2013): 123–34. http://dx.doi.org/10.1016/j.smr.2012.09.003.
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Biresev, Ana. "The politics of habitus as a sociologically founded utopia." Sociologija 56, no. 1 (2014): 41–59. http://dx.doi.org/10.2298/soc1401041b.
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The politics of habitus is usually associated with Bourdieu?s ?sociologically political? studies, mainly developed in the 1970s as a framework through which this French sociologist analyzed political opinions of French citizens, by underlining social conditions that generate certain political dispositions, and consequently attitudes towards politics, political preferences, and political practices. These studies made us aware that political action should be mindful not only of institutions, but of dispositions as well. This paper aims to portray different aspects of the politics of habitus, by linking it to research which originally generated the concept, but also by tracing its further development exemplified by some of the following concepts: the necessity of universalizing economic and social conditions of the access to the universal, the idea about the sociologically founded utopia, the demand for the establishment of a ?real state? - all to be found in later Bourdieu?s work. This paper analyzes politics of habitus from the social emancipatory perspective and raises questions about the role science can and should have in realising such a project. First part of the paper examines Bourdieu?s class analysis and its potentials in providing realistic knowledge about the social world, and the second part explores concrete steps that politics based on such knowledge could take.
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Hidayat, Sarip. "TEORI SOSIAL PIERRE BOURDIEU DAN SUMBANGANNYA TERHADAP PENELITIAN SASTRA (Pierre Bourdieu's Social Theory and Its Contribution Toward Literary research)." METASASTRA: Jurnal Penelitian Sastra 3, no. 1 (November 12, 2017): 43. http://dx.doi.org/10.26610/metasastra.2010.v3i1.43-52.
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Sastra sering dipandang sebagai cerminan masyarakat. Maka, penelitian sastra juga membutuhkan berbagai teori yang berhubungan dengan perilaku masyarakat. Salah satu teori yang dapat digunakan untuk kerja penelitian ini adalah teori yang dikemukakan oleh Pierre Bourdieu. Penekanan utama Bourdieu adalah upaya membongkar relasi-relasi kuasa yang ada dalam masyarakat. Ia kemudian memperkenalkan konsep habitus, field, dan kapital untuk membongkar relasi-relasi kuasa tersebut. Dalam tulisan ini akan diuraikan secara garis besar mengenai konsep-konsep tersebut agar diperoleh gambaran sebagai upaya penerapan teori ini dalam karya sastra.
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Hayes, Adam S. "The Behavioral Economics of Pierre Bourdieu." Sociological Theory 38, no. 1 (March 2020): 16–35. http://dx.doi.org/10.1177/0735275120902170.
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This article builds the argument that Bourdieu’s dispositional theory of practice can help integrate the sociological tradition with three prominent strands of behavioral economics: bounded rationality, prospect theory, and time inconsistency. I make the case that the habitus provides an alternative framework to show how social and mental structure constitute one another, where cognitive tendencies toward irrationality can be either curtailed or amplified based on one’s position in the economic field and a person’s corresponding set of dispositions, ranging from more rational doxic dispositions to irrational allodoxic tendencies. Bridging economic sociology and behavioral economics, this work also bears on issues of persistent financial inequality reproduced through self-defeating patterns of economic behavior inculcated into individuals who occupy dominated positions in the social structure. Bourdieu’s thought, and in particular his conception of field+habitus, can usefully be applied to the empirical findings of behavioral economics to understand deviations from rational action as not only cognitive but also socially structured.
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Althusser, Louis. "Philosophy and Social Science: Introducing Bourdieu and Passeron." Theory, Culture & Society 36, no. 7-8 (November 20, 2019): 5–21. http://dx.doi.org/10.1177/0263276419873373.
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This text derives from a recording, and transcripts, of the introduction which Althusser gave on 6 December 1963, to a seminar for students in the École Normale Supérieure, Paris, offered at his invitation by Pierre Bourdieu and Jean-Claude Passeron. Althusser takes the opportunity to raise questions about the status of social science and suggests that Bourdieu and Passeron represent slightly different strands of contemporary research practice, partly as a result of their different formation and practice since themselves leaving the École. Althusser first considers the relation between the human sciences and the traditionally instituted Faculty of Letters or Humanities. What is the origin of the compulsion to constitute a science of human relations? Given that the social sciences have established themselves, Althusser then tries to define their nature. He suggests that they have three forms: as abstract and general theory, as ethnology, and as empirical sociology. He discusses the pros and cons of each in some detail. Althusser then asks what are the features which constitute sciences and concludes that they must always possess discrete theoretical perspectives corresponding with discrete components of reality but must also possess an element of self-referentiality or, as he puts it, must be objects to themselves. Althusser suggests that his contemporary social sciences are not philosophically adequate by the criteria which he advances. He proceeds to introduce Bourdieu and Passeron in such a way as to invite consideration of whether their practices meet his criteria.
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Grabowska, Izabela. "Migracje międzynarodowe i teoria Bourdieu." Kultura i Społeczeństwo 59, no. 4 (November 24, 2015): 131–43. http://dx.doi.org/10.35757/kis.2015.59.4.7.
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The author considers Pierre Bourdieu’s conceptual formula where [(habitus) (capital)] + field = practice and brings it to the field of international migration. She proves that a complete, cohesive application of Bourdieu’s theory in migration studies has much greater heuristic potential than the use of isolated individual concepts—it enables a new view of the social world where international migration constitutes an inherent part. It aims at explaining such phenomena as transnational habitus, forms of capital in migration process, migratory field, and transnational practices.
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Spasic, Ivana, and Gordana Gorunovic. "„Fieldwork in philosophy“: Geertz and Bourdieu in dialogue." Sociologija 54, no. 3 (2012): 401–22. http://dx.doi.org/10.2298/soc1203401s.
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Unlike the standard view that Clifford Geertz and Pierre Bourdieu embody contrary social scientific paradigms, it is argued that they share a whole set of similarities in terms of theory, research practice, and scholarly ethics. After briefly presenting the details of their encounter in the early 1970s, the authors identify the following points of their implicit and unintended convergence: 1) blurring of interdisciplinary boundaries, 2) work in North Africa, 3) relation to important predecessors, 4) commitment to fieldwork and rejection of ?grand theory?, 5) postpositivism and anti-postmodernism, and 6) reflexivity. At the same time, irreducible differences between the two are noted, marking the outer limits of this kind of comparative analysis. Finally, it is argued that Geertz and Bourdieu missed the opportunity to enter a genuine dialogue and learn from each other lessons that may have helped them improve their respective scholarly projects.
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Gebauer, Gunter, and Jennifer Marston William. "Habitus, Intentionality, and Social Rules: A Controversy between Searle and Bourdieu." SubStance 29, no. 3 (2000): 68. http://dx.doi.org/10.2307/3685562.
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