Journal articles: 'Habitus'

1

Belkaïd, Leyla. "Habits et habitus en héritage." Hommes & migrations, no. 1310 (April 1, 2015): 85–90. http://dx.doi.org/10.4000/hommesmigrations.3159.

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Privat, Jean-Marie, and Marie-Christine Vinson. "Habitat vertical et habitus lectural." Pratiques 52, no. 1 (1986): 83–111. http://dx.doi.org/10.3406/prati.1986.1412.

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Zhao, Zeming. "An Exploration of Changes in British Welfare Social Policy in the First Half of the Twentieth Century through Bourdieu's Theory of Field and Habitus." Transactions on Social Science, Education and Humanities Research 5 (April 1, 2024): 488–94. http://dx.doi.org/10.62051/7zr2nc54.

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The question of how to transcend the dichotomy between subjectivity and objectivity is a central one in contemporary sociological theory. Bourdieu advocates habitus as a cognitive framework that embodies an individual's practical understanding of society. Such practices consist of structures and habits, and social behaviour is not directly determined by structures, but is indirectly influenced by habitus as an 'embodied mode'. Habits, as 'opportunities for the subject', act as constraints on the formation of structures and contribute to their reproduction. The welfare policy of Britain has experienced the transformation from solving the problem of the poor with a single welfare policy of relief law to the establishment of national economic law, which is continuously amended according to the native welfare policy habitus, thus affecting the welfare policy field and realising the two-way constraints of the field and habitus.

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Anggraini, Kiky Chandra Silvia. "HABITUS MENONTON SINETRON PARA IBU RUMAH TANGGA DI KELURAHAN TLOGOANYAR KABUPATEN LAMONGAN." MAHARSI 3, no. 1 (May 2, 2021): 11–19. http://dx.doi.org/10.33503/maharsi.v3i1.1236.

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Kegiatan menonton sinteron merupakan kegiatan favorit para ibu rumah tangga. proses terbentuknya menonton sinetron memerlukan proses berpikir dan interpretasi pengalaman. oleh sebab itu penelitian ini bertujuan untuk mengetahui bagaimana habitus menonton sinetron para ibu rumah tangga di RT -3 RW 02. Penelitian merupakan penelitian kualitatif deskripsi dengan teknik pengumpulan data berupa wawancara dan observasi yang kemudian akan dianalisis dengan teori Miles dan Huberman. Hasil penelitian ini diperoleh data terdapat tiga macam kategori yaitu habitus mandiri, habitus sugesti dan habistus adaptasi

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5

Deppe, Ulrike. "Identität und Habitus." Zeitschrift für Qualitative Forschung 20, no. 1-2019 (March 18, 2019): 73–89. http://dx.doi.org/10.3224/zqf.v20i1.06.

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Anliegen des Beitrags ist es, die biografieanalytischen Potenziale der Begriffe Identität und Habitus zu diskutieren und ihre Genese anhand der Biografien von ehemaligen Internatsschüler*innen nachzuvollziehen. Mit „privilege as identity formation“ liegt überdies ein an die theoretischen Überlegungen anschlussfähiges Konzept vor, das nachvollzieht, wie sich Internatsschüler*innen mit sich und der Welt in Beziehung setzen und wie sie dies in der Schule lernen. Anschließend werden die Möglichkeiten einer Kombination der sozialwissenschaftlichen, interpretativen Verfahren der sozialwissenschaftlichen Prozessanalyse und der Dokumentarischen Methode, die sich in ihren methodologischen Bezügen auf den ersten Blick jeweils stärker auf nur einen der Begriffe beziehen, in Bezug auf ihren Beitrag zur Frage nach der Identitäts- und Habitusbildung herausgearbeitet. Anhand von qualitativen Interviewdaten werden erste Fluchtpunkte in Bezug auf die Identitätsbzw. Habituskonstruktionen der Ehemaligen skizziert.

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Sine, Novy Amelia Elisabeth. "Habitus nir-kekerasan: Sebuah upaya mendialogkan habitus Yesus dan pemikiran Pierre Bourdieu tentang pencegahan kekerasan simbolik." KURIOS 8, no. 2 (August 30, 2022): 329. http://dx.doi.org/10.30995/kur.v8i2.549.

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This paper aims to analyze the meaning and significance of the habitus of Jesus and the habitus proposed by Pierre Bourdieu as an approach to overcoming the occurrence of symbolic violence. Symbolic violence is one form of violence that must be watched out for. Schools are one of the places where symbolic violence takes place. This paper uses a qualitative method by conducting a literature study on the meaning of Jesus’ habit according to the interpretation of Mark 10:13-16 and Bourdieu's thought developed by Nanang Martono. This study shows that attitudes and behaviors that shape a person's habits can overcome the occurrence of various forms of violence in education, including symbolic violence. Therefore, according to Mark 10:13-16, Jesus' habitus is the habitus that empowers the disciples to create non-violent relationships and communities, while the habitus proposed by Pierre Bourdieu helps prevent symbolic violence from occurring. AbstrakTulisan ini bertujuan untuk menganalisis arti dan makna habitus Yesus dan habitus yang dikemukakan oleh Pierre Bourdieu sebagai pendekatan untuk mengatasi terjadinya kekerasan simbolik. Kekerasan simbolik merupakan salah satu bentuk kekerasan yang harus diwaspadai. Sekolah merupakan salah satu tempat berlangsungnya kekerasan simbolik. Tulisan ini menggunakan metode kualitatif yaitu dengan melakukan studi literatur terhadap makna habitus Yesus menurut tafsiran Markus 10:13-16 dan pemikiran Bourdieu yang dikembangkan oleh Nanang Martono. Hasil penelitian ini menunjukkan bahwa sikap dan perilaku yang membentuk habitus seseorang dapat mengatasi terjadinya berbagai bentuk kekerasan di dunia pendidikan, termasuk kekerasan simbolik. Berdasarkan Markus 10:13-16, habitus Yesus memperlihatkan habitus yang memberdayakan para murid untuk menghadirkan relasi dan komunitas yang nir-kekerasan, sedangkan habitus yang dikemukakan oleh Pierre Bourdieu membantu pencegahan terjadinya kekerasan simbolik.

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Khosihan, Aan. "Habitus Masyarakat Lokal Desa Temajuk dalam Mengadaptasi Perkembangan Pariwisata." RESIPROKAL: Jurnal Riset Sosiologi Progresif Aktual 3, no. 1 (July 2, 2021): 58–70. http://dx.doi.org/10.29303/resiprokal.v3i1.58.

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The development of tourism has many impacts on society including the habitus of local communities. In simple terms, it can be understood that the habitus is a system of habits that has been internalized in people's lives. This study aims to see the community's habitus in the midst of tourism development in Temajuk Village, Paloh District, Sambas Regency. This research is a qualitative study using primary interview data collection methods. Through the habitus concept of Pierre Bourdieu, there is a community of Temajuk village that intersects with the development of tourism which can be seen from the aspects of knowledge, understanding, perceptions, values, and actions that are internalized in people's daily lives.

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8

Kontos, Pia C. "Habitus." American Journal of Semiotics 22, no. 1 (2006): 69–85. http://dx.doi.org/10.5840/ajs2006221/43.

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Jatmiko, Ruruh, and Muhammad Abdullah. "Habitus, Modal, dan Arena dalam Cerbung Salindri Kenya Kebak Wewadi Karya Pakne Puri Tinjauan Bourdieu." Sutasoma : Jurnal Sastra Jawa 9, no. 1 (July 2, 2021): 100–115. http://dx.doi.org/10.15294/sutasoma.v9i1.47060.

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AbstractThis study aims to reveal the habitus, capital, and arena in Pakne Puri's “Salindri Kenya Kebak Wewadi” based on the perspective of Bourdieu's literary sociology. Related to this, the formulation of the problem in this research is: how are the habitus, capital, and arena in the “Salindri Kenya Kebak Wewadi” by Pakne Puri? This research method uses an objective approach and a discursive approach using Bourdieu's theory, namely habitus, capital, and the arena in the “Salindri Kenya Kebak Wewadi” by Pakne Puri. The data used in this study are in the form of words, phrases, clauses, or sentences taken from one of the literary works in the form of a cursive. The source of the data for this research is the story of “Salindri Kenya Kebak Wewadi” by Pakne Puri published by “Panjebar Semangat” magazine edition No. 33-15 August 2009 to 50-12 December 2009. The results of this study are a description of the habitus, capital, and arena in “Salindri Kenya Kebak Wewadi”. Based on the habitus found in the Salindri character who wants to be successful in continuing his parents' batik business. These habits include the habitus of capital, the habitus of hard workers, and the habitus of never giving up. Based on the capital from Salindri, there are economic capital, cultural capital, social capital, and symbolic capital. Based on the arena, there is a business arena in which Salindri's business arena tries to carry out its functions as well as possible so that the business that is built remains afloat even at the expense of itscompetitors. Keywords: “Salindri Kenya Kebak Wewadi”, habitus, modal, arena, Pierre Bourdieu

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10

Leseigneur, Clarisse. "is there a form of citizenship specific to philosophy for children?" childhood & philosophy 17 (February 28, 2021): 01–18. http://dx.doi.org/10.12957/childphilo.2021.55786.

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Due to the obvious and widely studied Deweyan foundations in the educational program elaborated by philosopher Mathew Lipman, Philosophy for Children (P4C) is often presented as a continuation of Dewey’s democratic ideal, as a mode of associated living. I argue that there is a democratic model specific to Lipman’s P4C, that cannot be reduced to Dewey’s theories. To do so, I propose to compare Dewey’s and Lipman’s educational models through the Bourdieusian notion of habitus, understood as a set of lasting mental dispositions, following a specific social conditioning, revealed by some practical habits. Studying in depth Dewey’s and Lipman’s educational recommendations concerning inquiry does not only reveal that they are structured according to different rationalities, it also highlights the fact that they tend to develop different habits and dispositions in the child, that ultimately form two distinct citizen habitus. Dewey’s habitus could be called experimental and Lipman’s habitus dialogical and they both correspond to their respective reflections on democracy and the role a citizen should be playing. I conclude by highlighting the interesting possibilities that stem from the analysis and comparison of educational models through the notion of habitus.Resumen: En razón de las indudables y ampliamente estudiadas fundaciones deweyana en la pedagogía elaborada por el filósofo Mathew Lipman, la filosofía para niños es generalmente presentada como una continuación del ideal democrático de John Dewey, como un modo de vida asociada. Sostengo que existe un modelo democrático específico a la filosofía para niños como la que fue elaborada por Lipman, que no se puede reducir a las teorías de Dewey. Para mostrar eso, propongo de comparar las pedagogías de Dewey y de Lipman a través de la noción bourdieusiana del habitus, entendida como un conjunto de disposiciones mentales duraderas, proveniente de un condicionamiento social específico, que se manifiesta por hábitos prácticos. Un estudio en profundidad de las recomendaciones educativas de Dewey y de Lipman en cuento a la encuesta no sólo revela que están organizadas por racionalidades diferentes, sino también que desarrollan hábitos y disposiciones diferentes en el niño, que últimamente forman dos habitus ciudadanos distintos. El habitus de Dewey se puede llamar experimental, y el de Lipman un habitus dialógico, los dos corresponden a sus reflexiones respectivas sobre la democracia y el rol del ciudadano. Concluyo subrayando las posibilidades interesantes que emerjan de la analiza y comparación de las pedagogías a través de la noción de habitus.

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11

Németh, Krisztina. "Habitus és identitás : Az egyénre irányuló empirikus vizsgálatok néhány elméleti és módszertani kérdése." socio.hu 14, no. 2 (2024): 84–106. http://dx.doi.org/10.18030/socio.hu.2024.2.84.

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A tanulmány az egyénre irányuló mikroszociológiai kutatások két alapvető fogalmát, a habitust és az identitást vizsgálja anélkül, hogy a közöttük lévő egyezéseket és különbségeket egyértelműen rögzíteni tudná. Ehelyett a habitus és az identitás közötti fogalmi hasonlóságokat és különbségeket előbb az elméleti összefüggések felől, néhány dichotómián és a fogalmi átfedéseken keresztül veszi szemügyre. Mivel ezek segítségével a két fogalom nem választható el egymástól egyértelműen, ezért a tanulmány az empirikus alkalmazás felé tájékozódik. Előbb a habitus és az identitás empirikus kutatását megnehezítő tudattalan tartalmak és reflektálatlanság vizsgálati lehetőségeivel foglalkozik, majd a hasadt habitus koncepcióját és a reflexivitás kérdését arra használja, hogy a két fogalom közötti közvetítés lehetőségeit tárgyalja. Mivel az egyénre irányuló empirikus kutatások alapvető forrásában, az (élettörténeti) interjúban egymásba fonódva van jelen az identitás és a habitus fogalma, ezért a habitus és az identitás közötti fogalmi választás az empirikus kutatások felől is vizsgálható. Bár az interjú típusa és felvételének módszertana önmagában is meghatározza azt, hogy egy interjúból melyik fogalom könnyebben „kinyerhető”, azaz melyik fogalom milyen elméleti-módszertani megközelítésben vizsgálható jobban, a habitus és az identitás közötti választást meghatározza, hogy mennyire típusosan és modellszerűen avagy mennyire mélyen és komplexen akarjuk az egyént, valamint a társadalmi cselekvéseit és gyakorlatait megérteni. Ez a különbségtétel tovább finomítható az egyéni és az osztályhabitus fogalmával, ily módon az egyénre irányuló empirikus elemzések hangsúlyai, valamint a vizsgálat iránya (általános-egyéni) jelentik az egyénre irányuló empirikus kutatásokat meghatározó legfontosabb kérdéseket.

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12

Hartati Sulistyo Rini, Gumilar Rusliwa Somantri, and Indera Ratna Irawati Pattinasarany. "The Analysis of Teachers' Digital Habitus during Distance Learning Implementation in the COVID-19 Pandemic Era." Journal of Humanities and Social Sciences Studies 6, no. 4 (April 3, 2024): 21–30. http://dx.doi.org/10.32996/jhsss.2024.6.4.3.

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The incredible changes brought about by the COVID-19 pandemic have affected various aspects, including education, which has transitioned learning activities in schools from face-to-face to distance learning. Teachers, as the frontline implementers of learning in schools, have been adapting to the new situation prompted by the pandemic while facing demands for the continuous provision of education. The objectives of this study are: 1) to analyze how teachers engage in digital habitus during the implementation of distance learning amidst the pandemic and 2) to identify the types of digital habitus formed during this period. Bourdieu's habitus concept is utilized as an analytical tool in this study. Employing a qualitative approach, the research optimizes data exploration through in-depth interviews and observations conducted in urban public high schools in Indonesia. The findings reveal that teachers' digital habitus is shaped through an interplay process between pre-pandemic digital experiences, practices during the pandemic, the interconnected structure, teacher agency, and the reflexivity of agents in distance learning practices. The formed digital habitus of teachers includes adaptability to change, openness to the use of learning technology, a willingness to adopt new habits, and a cooperative attitude.

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Reschilian, Paulo Romano. "A constituição do habitus na produção do habitat." Pós. Revista do Programa de Pós-Graduação em Arquitetura e Urbanismo da FAUUSP 18, no. 29 (June 1, 2011): 136. http://dx.doi.org/10.11606/issn.2317-2762.v18i29p136-153.

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Ternes, Brock, and Brian Donovan. "Hydrologic Habitus." Nature and Culture 15, no. 1 (March 1, 2020): 32–53. http://dx.doi.org/10.3167/nc.2020.150103.

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Private water wells and municipal water supplies function as different systems of water provision, creating distinct—but understudied—patterns of water consumption. This article examines private well ownership to assess the relationships among conspicuous water consumption, cultural practices, and environmental structures. We surveyed well owners and non-well owners throughout Kansas, a state highly reliant on groundwater (n = 864). Borrowing insights from Bourdieu’s analysis of cultural consumption, this research considers the relationships between demographic variables and watering routines. We provide evidence that well ownership is a significant predictor of conspicuous water usage, and suggest attention to individuals’ hydrologic habitus—a disposition toward water usage shaped by infrastructure, class, and pertinent social variables—facilitates a better understanding of well ownership, drought-time watering, and conspicuous water consumption.

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Celestino, Sabrina Celestino, Nádia Xavier Moreira, and Rita Emília Alves Da Silva. "HABITUS MILITAR." Revista da Escola Superior de Guerra 35, no. 74 (November 11, 2020): 33–50. http://dx.doi.org/10.47240/revistadaesg.v35i74.1110.

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Este artigo tem como objetivo analisar, por meio de uma revisão de literatura,traços fundamentais que conformaram o desenho institucional das Forças Armadas(FFAA). Toma de empréstimo para essa tarefa, a contribuição do conceito dehabitus em Bourdieu (1983). Tal conceito oferece elementos para refletir sobre ainteriorização dos valores, normas e princípios sociais pelos sujeitos militares, osquais asseguram a adequação entre ações individuais e realidade objetiva. Sendoassim, refletir sobre as instituições das FFAA sob a ótica de Bourdieu (2001) implicaconsiderá-las lócus de construção de um sistema simbólico e significante de práticase símbolos, sendo estes identificadores dos indivíduos a ele pertencentes. Entendeseque esse tipo de abordagem permite dialogar com os princípios orientadores daconduta neste tipo de organização, o que muito revela sobre a sua sociabilidade eimagem social.

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Xavier Moreira, Nádia, Rita Emília Alves da Silva, and Sabrina Celestino Celestino. "HABITUS MILITAR." Revista da Escola Superior de Guerra 35, no. 74 (November 11, 2020): 33–50. http://dx.doi.org/10.47240/revistadaesg.v35i74.1175.

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Este artigo tem como objetivo analisar, por meio de uma revisão de literatura,traços fundamentais que conformaram o desenho institucional das Forças Armadas(FFAA). Toma de empréstimo para essa tarefa, a contribuição do conceito dehabitus em Bourdieu (1983). Tal conceito oferece elementos para refletir sobre ainteriorização dos valores, normas e princípios sociais pelos sujeitos militares, osquais asseguram a adequação entre ações individuais e realidade objetiva. Sendoassim, refletir sobre as instituições das FFAA sob a ótica de Bourdieu (2001) implicaconsiderá-las lócus de construção de um sistema simbólico e significante de práticase símbolos, sendo estes identificadores dos indivíduos a ele pertencentes. Entendeseque esse tipo de abordagem permite dialogar com os princípios orientadores daconduta neste tipo de organização, o que muito revela sobre a sua sociabilidade eimagem social.

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Riscanevo Espitia, Lida Esperanza. "El habitus." Revista Habitus: Semilleros de investigación 1, no. 1 (November 22, 2021): e13687. http://dx.doi.org/10.19053/22158391.13687.

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Al retomar la publicación de la Revista Semilleros de Investigación, que estaba en pausa desde 2011, fue primordial rescatar los motivos que llevaron a su gestación en 2009. Se buscaba que fuera un apoyo a la formación investigativa y escritural de jóvenes universitarios para consolidar equipos de trabajo mancomunado (Gamboa, 2009), puesto que en los semilleros encontramos un pilar esencial para dejar avanzar a la universidad hacia otros estadios más flexibles, más heterogéneos, más plurales, que rebasan las formas de la vieja universidad que tiende a sujetar y organizar en torno a la homogeneidad, la centralización y los modos tradicionales de hacer la vida, la academia y la investigación. (Restrepo, 2010, p. 7) Teniendo en cuenta la intención y la perspectiva ya descritas, se proyectó reactivar su publicación con este volumen para apoyar la constitución de una postura investigativa de los estudiantes universitarios, ligada al proceso de aprender a investigar, la cual establece una relación de cada sujeto como investigador con él mismo y con el conocimiento. Así, se define un “modo de ser” a través de un “proceso de llegar a ser” investigador (Riscanevo, 2019). Según Cochran-Smith y Lytle (2009), dicho proceso facilita una postura que permite generar conocimiento, teorizar sobre las prácticas, interpretar y cuestionar la teoría y la investigación de otros.

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McDonald, Brent, and Chris Hallinan. "Seishin Habitus." International Review for the Sociology of Sport 40, no. 2 (June 2005): 187–200. http://dx.doi.org/10.1177/1012690205057197.

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Gulledge, E., P. Roscoe, and B. Townley. "Economizing Habitus." Journal of Cultural Economy 8, no. 6 (July 9, 2015): 637–54. http://dx.doi.org/10.1080/17530350.2015.1047785.

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Guerrini, Flavia. "Denkwerkzeug Habitus." Österreichische Zeitschrift für Soziologie 36, no. 3 (September 2011): 29–38. http://dx.doi.org/10.1007/s11614-011-0048-5.

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Kraemer, Klaus. "Charismatischer Habitus." Berliner Journal für Soziologie 12, no. 2 (June 2002): 173–87. http://dx.doi.org/10.1007/bf03204051.

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SCHMIDT, MORTEN. "Habitus Revisited." American Behavioral Scientist 40, no. 4 (February 1997): 444–53. http://dx.doi.org/10.1177/0002764297040004007.

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Inoue, Shun. "Embodied Habitus." Theory, Culture & Society 23, no. 2-3 (May 2006): 229–31. http://dx.doi.org/10.1177/026327640602300248.

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Lenoir, Remi. "Scientific Habitus." Theory, Culture & Society 23, no. 6 (November 2006): 25–43. http://dx.doi.org/10.1177/0263276406069774.

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ALPAY, Ahmed Hamza. "PIERRE BOURDIEU: YAPISAL AKILDA HABITUS." Abant Sosyal Bilimler Dergisi 22, no. 3 (November 30, 2022): 982–92. http://dx.doi.org/10.11616/asbi.1095345.

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Sosyal fenomenlerin anlaşılmasını kolaylaştıran aktörler arasında meydana gelen günlük mücadeleler, çağın karakteristik kalıbını sürdürmek için konum ve yerleşimde özel olarak tasarlanmıştır. Çok yönlü fenomenlere benzersiz içgörüler oluşturmak için, işleyişi hakkında sayısız ve tekrarlanan sorularla birlikte yapısal akıl; benliği anlamlandırmada kültürel süreçlerdeki habitusa atıfta bulunur. Yapısal akılda, aynı tasarımın ayrılmaz bileşenleri olarak bir failin sosyal uzamda konumlanması, toplumsal dünyanın içkin öğretilerini miras alır. Bourdieu sosyolojisinde, kültürel değerleri tanımlama ve meşrulaştırma yetkisi nesnel bir mesafe ölçüsü elde etmeyi ve yine bu sosyolojide; yaklaşımın araştırma probleminin doğasından kaynaklandığı fikri, akademik deneyim yoluyla bağlamların çeşitlilik ve sıklığını anlamayı gerektirir. Bu makale, Bourdieu sosyolojisinde belirlenen temalar ve alt temaların nedenlerine değil; sosyal bilim metodolojisinde habitus eksenli bazı önemli katkılara odaklanmaktadır. Bu doğrultuda, makalede, Bourdieu sosyolojisinin temel parametrelerinden olan habitus, yapısal akıl ekseninde tartışılacaktır.

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Khokhar, Ashar Johnson, and Yaar Muhammad. "Islamic Habitus in English Language Textbooks Produced by Boards in Pakistan." Journal of Islamic Thought and Civilization 10, no. 101 (June 2020): 288–310. http://dx.doi.org/10.32350/jitc.101.16.

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The textbook is an important and powerful tool used by the state to reproduce the social and cultural habits of a group, most often, of the majority group’s social and cultural imaginations. The habitus produces and instills the world-view about society, the social and cultural values that a state valorized and would like pupils to internalize and make it part of their world-view. This study analyzes the English textbook published by the state textbook boards (Punjab, Khyber Pakhtunkhwa, and Sindh) for the academic year 2018-2019 for pupils of classes four to eight. The textbook content was analyzed using the Qualitative Content Analysis method. The content of 15 textbooks was digitized (scanned and made readable) to electronically categorized the text into categories using Nvivo 12 Plus software. The analysis revealed that the content is focused on developing and promoting Islamic habitus through stories weaved around family, making it a core component of a Muslim country. The family members practiced Islamic values, social and cultural, not only through their everyday lives at home, in school, and at other public places but also within their community through the celebration of cultural and religious festivals. The textbooks presented the Prophet Muhammad (PBUH) and his family’s life as an ideal life to be lead by all, whether Muslims or non-Muslims. The textbook highlighted the ‘good,’ the ‘bad,’ valorizing the former and stigmatizing the latter to encourage pupils to develop an Islamic world-view. The textbooks fail to look into the micro-level national habitus, that is, portraying the habitus of its minorities, ethnic and religious, as the content did not integrate their habitus into the national habitus of Pakistan, making it the habitus of the majority. The current fast globalizing world needed to be presented to pupils a world-view, and this required, broadening the scope of textbook content to make it reflective of true Pakistani habitus aligned and rooted in the humane global world-view.

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Zurmailis, Zurmailis, and Faruk Faruk. "DOKSA, KEKERASAN SIMBOLIK DAN HABITUS YANG DITUMPANGI DALAM KONSTRUKSI KEBUDAYAAN DI DEWAN KESENIAN JAKARTA." Adabiyyāt: Jurnal Bahasa dan Sastra 1, no. 1 (January 8, 2018): 44. http://dx.doi.org/10.14421/ajbs.2017.01103.

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This research aims to reveal the doxa generated by the Jakarta Arts Council (DKJ) and its role as the institution with the legitimacy to build cultural construction, especially in the field of literature. This study uses the theory of genetic structuralism or also known as constructivist structuralism by Pierre Felix Bourdieu. This theory departs from the basic concept of the habitus and the arena, agency and structure as the principles that gave birth and developed the habits, producing habitus as well as perspectives. The results shows that the habitus and the perspective place the Jakarta Arts Council as doxa and as a guidelines for cultural practices in art programs, which is rooted on the structure of culture that is constructed through symbolic violence toward the involved agents and is socialized in the field of culture through similarly of symbolic violence.

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Ciek Julyati Hisyam, Aryo Anargya Hakim Putra, Fairuz Dhiya Putri, Muhammad Sufyan Rabbani, and Selvy Gita Cahyani. "Maraknya Usaha Franchise dalam Perspektif Field dan Habitus." Anggaran : Jurnal Publikasi Ekonomi dan Akuntansi 2, no. 2 (June 17, 2024): 376–87. http://dx.doi.org/10.61132/anggaran.v2i2.671.

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The franchise business trend is growing rapidly, including in the iced tea trade. One of them that is currently viral is the Solo iced tea franchise business. This research examines the widespread trading of solo iced tea franchises from the field and habitus perspective of Pierre Boudieu. In this research, researchers used a qualitative and descriptive approach about the rise of the Solo Ice Tea Business. The author uses case study research with literature study and in-depth interviews. Habitus' perspective shows that people's consumption habits and preferences for local products contribute to the popularity and growth of this franchise. The development of the Es Teh Solo franchise is strongly influenced by the interaction between social structure (Field) and individual disposition (Habitus). The combination of economic, social and cultural capital is the key to success in a competitive market.

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Syahidah, Azimatusy, Idah Hamidah, and Eko Kurniawan. "Aspek Sosial Pada Tokoh Utama dalam Cerpen Mahou Hakase." J-Litera: Jurnal Kajian Bahasa, Sastra dan Budaya Jepang 1, no. 1 (November 26, 2019): 35. http://dx.doi.org/10.20884/1.jlitera.2019.1.1.2118.

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This research in entitled “The Social Aspects of the Main Characters in Mahou Hakase Short Stories”. The purpose of this research is to know the social aspects including habitus, capital, domain, and practice of the main character named Genko Sensei in the short story of Mahou Hakase by Iwaya Sazanami. The theory used is the theory of literary sociology popularized by Pierre Bourdieu regarding habitus, capital, domain, and practice. This research uses descriptive qualitative research methods as well as data collection by referring to and taking notes. The data used in the form of paragraphs, sentences, and dialogs in the short story. The results of this study found 38 sosial aspects including 7 habitus, 11 capital, 4 domains, and 16 practices owned by Genko Sensei. Habitus that he had was a good relationship, considered to be good and honest, and able to change bad habits into good. This he combined with capital held in the form of money, a college degree, public speaking skills, do not hesitate to act, confident, good cooperation skills and magic abilities. By utilizing the habitus and capital, Genko Sensei able to do a lot of practice (such as lingers though without legs, grow horns to fight the enemy, and others) to master the realm of Germany, the University, and the Palace. In the end, he was able to become famous, get a degree, defeat the enemy, gain power by winning the hearts of the King at the palace, and received a lot of gifts. Above aligned with Pierre Bourdieu's theory about the relationship habitus, capital, and domains, resulting in practice to seize power.

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Alvesson, Mats, and Jörgen Sandberg. "Habitat and Habitus: Boxed-in versus Box-Breaking Research." Organization Studies 35, no. 7 (May 21, 2014): 967–87. http://dx.doi.org/10.1177/0170840614530916.

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Robertson, William. "A Tale of Two Shitties." Journal of Extreme Anthropology 4, no. 2 (December 19, 2020): 20–41. http://dx.doi.org/10.5617/jea.8110.

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Based on 12 months of ethnographic data collection in an anal cancer prevention clinic, this article uses the extreme examples of patients involuntarily defecating through the anoscope during the procedure to highlight the relationship between the extreme and the everyday. Despite the rarity of this occurrence, I argue that these extreme examples shed light on the ways the daily clinical routines are embodied as an expert habitus. High Resolution Anoscopy procedures are specialized, highly routinized practices that are performed hundreds of times per month at the clinic. These routines result in the development of a clinical habitus that guides physicians in deploying techniques to efficiently conduct the invasive examination. Exemplary examples of ordinary procedures certainly help explain how this expert habitus is enacted through routine clinical practices; however, this expertise becomes especially observable in moments when habituated practices are disrupted, forcing clinicians to react and respond in unscripted ways. I discuss the only two instances of patients defecating through the anoscope that occurred while conducting my research, each with a different clinician. These extreme examples provide rich opportunities to analyze how clinicians with similar procedural habits navigate extraordinary situations in expert and professional but idiosyncratic ways. Whereas exemplary examples of everyday routinized procedures can show the process of developing an expert clinical habitus, these extreme examples more clearly demonstrate how this habitus enacts expertise and professionalism by highlighting the clinicians’ abilities to deftly navigate the technical and sociocultural aspects of such extraordinary disruptions.

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Bourdieu, Pierre. "Strukturer, habitus , praksiser." Agora 24, no. 01-02 (March 19, 2006): 53–73. http://dx.doi.org/10.18261/issn1500-1571-2006-01-02-04.

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Maffesoli, Michel. "Typicalité ? Habitus ? Socialité." Sociétés 119, no. 1 (2013): 5. http://dx.doi.org/10.3917/soc.119.0005.

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Kopack, Austin C. "A Christian Habitus." Lumen et Vita 9, no. 2 (May 18, 2019): 45–55. http://dx.doi.org/10.6017/lv.v9i2.11129.

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What is the relationship between preaching and living the Gospel? It is within the daily habits of those attempting to live out the Gospel together that preaching becomes intelligible and applicable. Sound preaching alone will fail to produce a transformed people whose lives reflect the teachings of scripture. This paper brings together the linguistic philosophy of Ludwig Wittgenstein and the theological anthropology of James K. A. Smith in order to develop an affective pedagogy that takes seriously the socially dependent nature of human persons. The social account of language proposed in the later Wittgenstein suggests that the meaning of concepts arises amongst pre-linguistic, embodied, communal practices. Theological language cannot be detached from its concrete expressions in the world because its meaning is dependent upon a communal form of life in which those concepts make sense. James K. A. Smith builds upon this pragmatist tradition to present a theory of doctrine and preaching grounded in liturgical practices that does justice to human physicality and characterizes all human practices, religious or otherwise, as structures of habitual formation with particular teloi. The Gospel, then, is not just a truth we learn to believe but a way of life that we come to embody contra competing “cultural liturgies.”

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Murai, Shigeki. "Habitus of Individuals." Annual review of sociology 2010, no. 23 (2010): 176–87. http://dx.doi.org/10.5690/kantoh.2010.176.

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Sonolet, Dr Daglind. "Habitus et Modernité." Sociologie de l'Art OPuS 15, no. 1 (2010): 35. http://dx.doi.org/10.3917/soart.015.0035.

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Wacquant, L. "Esclarecer o Habitus." Educação & Linguagem 10, no. 16 (December 31, 2007): 63–71. http://dx.doi.org/10.15603/2176-1043/el.v10n16p63-71.

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Crossley, Nick. "Habit and Habitus." Body & Society 19, no. 2-3 (May 22, 2013): 136–61. http://dx.doi.org/10.1177/1357034x12472543.

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This article compares the concept of habitus, as formulated in the work of Mauss and Bourdieu, with the concept of habit, as formulated in the work of Merleau-Ponty and Dewey. The rationale for this, on one level, is to seek to clarify these concepts and any distinction that there may be between them – though the article notes the wide variety of uses of both concepts and suggests that these negate the possibility of any definitive definitions or contrasts. More centrally, however, the purpose of the comparison is to draw out a number of important issues and debates which, it is argued, further work must address if the concepts of habit and habitus are to continue to prove useful and illuminating in social science.

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Silva, Elizabeth B. "Habitus: beyond Sociology." Sociological Review 64, no. 1 (February 2016): 73–92. http://dx.doi.org/10.1111/1467-954x.12345.

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Haugaard, Mark. "Power and habitus." Journal of Power 1, no. 2 (August 2008): 189–206. http://dx.doi.org/10.1080/17540290802227593.

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Ilnicki, Rafał. "Wirtualny habitus cyberkultury." Hybris 31, no. 4 (December 30, 2015): 134–54. http://dx.doi.org/10.18778/1689-4286.31.08.

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Quijoux, Maxime, and Maurício Rombaldi (tradutor). "REPRODUÇÃO, HABITUS, CAMPO." Política & Trabalho: revista de ciências sociais, no. 54 (October 26, 2021): 220–36. http://dx.doi.org/10.22478/ufpb.1517-5901.2021v1n54.60155.

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Embora seja o intelectual mais citado na Sociologia mundial, o pensamento de Bourdieu sobre o mundo do trabalho permanece, em grande medida, ignorado. Isso se deve à crença amplamente difundida de que o sociólogo francês, ao longo de sua carreira, nada disse para lançar luz sobre esse campo, e a críticas que se restringiram, frequentemente, a apontar os limites e a inadequação do seu conceito de dominação para a análise das relações sociais de produção. A partir de uma leitura abrangente de sua obra, este artigo demonstra como Bourdieu aplica seus principais conceitos – reprodução, habitus e campo – a diferentes espaços do trabalho. Além disso, sua Sociologia conduz a dois resultados: de um lado, permite-nos pensar sobre as subjetividades no trabalho, por meio de uma Sociologia voltada às dinâmicas de longo prazo, articuladas a instituições sociais como a escola e o Estado; de outro, renova a compreensão das relações sociais no trabalho com a análise das lutas simbólicas que envolvem a definição e a legitimidade de cargos e profissões. Mais do que um sociólogo do trabalho, Bourdieu é, acima de tudo, um sociólogo dos trabalhadores.

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Oliveira, Amurabi. "O HABITUS ANTROPOLÓGICO:." Áltera Revista de Antropologia, no. 17 (June 21, 2024): 1–17. https://doi.org/10.22478/ufpb.2447-9837.2024.n17.67137.

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A reflexão sobre a trajetória de antropólogos e antropólogas é constitutiva do próprio campo, porém, ainda examinamos pouco os rituais da vida acadêmica, bem como os materiais por eles produzidos. Visando a contribuir para esse debate, analiso neste trabalho a ideia de um habitus antropológico, partindo dos memoriais para professor titular defendidos em uma universidade pública federal na região Sul do Brasil. Em um primeiro momento, apresento a organização da carreira de professor federal do magistério superior no Brasil, e, posteriormente, examino os memoriais, buscando, a partir deles, captar pistas sobre a existência de um habitus antropológico. PALAVRAS-CHAVE: Professores de antropologia. Professor titular. Antropologia brasileira. Universidade. IMAGEM:

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TOPAL, Merve. "İslâmcı/Müslüman Eril Habitus Sorgulanıyor Questioning Islamist/Muslim Masculine Habitus." Kadin ve Demokrasi Dernegi 4, no. 1 (July 22, 2018): 147–57. http://dx.doi.org/10.21798/kadem.2022.91.

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Septiana, Audea. "Habitus Habitus Toleransi Pendidikan Buddha di Maha Vihara Majapahit Trowulan." Jurnal Agama Buddha dan Ilmu Pengetahuan 7, no. 2 (February 10, 2022): 163–71. http://dx.doi.org/10.53565/abip.v7i2.313.

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Habitus merupakan sistem yang yang mengabungkan struktur objektif dan sejarah personal, disposisi yang berlangsung lama dan berubah-ubah yang memiliki fungsi sebagai dasar generatif bagi praktir-praktik terstruktur dan terpadu secara objekttif. Habitus tidak terbentuk secara alamiah, melainkan berdasarkan sesuatu yang dikonstruksi. Sebagai negara yang memiliki aneka ragam agama dan kepercayaan, tingkat toleransi di Indonesia menjadi tombak yang penting. Dalam membentuk sikap tolernasi setiap agama memiliki strategi tersendiri. Riset ini bertujuan untuk menelisik habitus toleransi pendidikan agama Budha di Mahavihara Majapahit. Riset ini menggunakan metode kualitatif dengan pendekatan fenomenologi. Subjek penelitian ditentukan melalui teknik purposive sampling. Teknik pengambilan data melalui observasi, wawancara, dan studi pustaka. Peneliti meminjam teori habitus Pier Bourdieu sebagai pisau analisis dalam riset ini. Hasil riset menunjukkan bahwa ada empat habitus toleransi umat Buddha di Maha Vihara Majapahit, yaitu Penerimaan karyawan Non-Buddha sebagai pengelola Maha vihara Majapahit, pemberian izin kegiatan yang diadakan di Maha vira Majapahit bagi masyarakat sekitar, pemberian bantuan kepada masyarakat sekitar, kegiatan pengobatan gratis.

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Pula, Besnik. "From habitus to pragma: a phenomenological critique of Bourdieu's habitus." Journal for the Theory of Social Behaviour 50, no. 3 (December 10, 2019): 248–62. http://dx.doi.org/10.1111/jtsb.12231.

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Elgindy, Ahmed, and Maria T Sanchez. "Habitus Entrapment: The Constrictive, Deterministic Habitus of Peter the Venerable." Arab World English Journal For Translation and Literary Studies 8, no. 1 (February 15, 2024): 5–14. http://dx.doi.org/10.24093/awejtls/vol8no1.1.

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Habitus, as a concept, has been criticized for being constrictive and deterministic since Pierre Bourdieu first introduced it in 1967. Bourdieu transformed this term into a central concept in social theory, wherein the term refers to a collective entity in which predominant social and cultural conditions within a given society are entrenched and replicated. Habitus, consequently, guides agents/individuals in the way they respond, and it also informs their practices in their actual environments. Thus, Bourdieu’s notion of habitus interplays the agent who is bound to a collective social structure with the agent who is free to act. But when can habitus be constrictive and deterministic? This study aims to answer this question. The study shows that when there is a complete and harmonious correlation between habitus and field, habitus becomes constrictive and deterministic. Peter the Venerable’s translation project, The Toledo Collection, is a manifestation of such a conditioning relationship between habitus and field, under which habitus drove the reinforcement of the prevailing sentiments of the dominant institutions of the era, through the influence of translation choices

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Kirby, Jeff. "Fleshing Out an Ecological Habitus: Field and Capitals of Radical Environmental Movements." Nature and Culture 12, no. 2 (June 1, 2017): 89–114. http://dx.doi.org/10.3167/nc.2017.120201.

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This article relates the theoretical concept of ecological habitus to the specific context of radical environmental movements. I begin by examining how the term “ecological habitus” has been interpreted by sociologists to date and identify two evident tensions in relation to Bourdieu’s original notion of habitus. I then expand the concept of ecological habitus by considering field and capital(s) within radical environmental movements. I suggest that two broad streams of environmental concern, reformist environmentalism and ecologism, shape ecological habitus in different ways. I also advance that these same theoretical frameworks interact with organic and built habitats in particular ways that can in turn connect and shape ecological habitus to immediate landscape. Finally, I deal with the complexity of transferring ecological habitus (single field) to contemporary society (multiple fields) and propose an alternative term, green habitus, to describe an ecologically relevant habitus that occurs within contemporary society.

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Alexander, Nita, Theresa Petray, and Ailie McDowall. "Conscientisation and Radical Habitus: Expanding Bourdieu’s Theory of Practice in Youth Activism Studies." Youth 2, no. 3 (August 2, 2022): 295–308. http://dx.doi.org/10.3390/youth2030022.

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Bourdieu’s theory of practice is a useful tool to understand people’s everyday behaviours, dispositions and habits. However, this theory struggles to explain how some people diverge from the social norms that structure their habitus. This article proposes an extension of Bourdieu’s theory of practice by incorporating Freire’s conscientisation, that is, a theory of how individuals develop a critically conscious awareness through engagement with the world around them. Here, we use young people’s engagement in activism as a case study to show how these two theories can work together. We analysed previous youth activism research articles to explore how the theory of practice and conscientisation can explain the representations made of young people’s activism. Combining the two theories allows an explanation of how and why the young people in the studies that we reviewed took pathways of alternative actions from within their habitus. We argue that by adding Freire’s conscientisation to Bourdieu’s theory of practice, young people’s activism can be understood as the development of a generational radical habitus.

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Puspitasari, Dewi Cahyani. "Transformasi Habitus Pada Komunitas Penerima Zakat." Jurnal Pemikiran Sosiologi 2, no. 1 (January 22, 2016): 97. http://dx.doi.org/10.22146/jps.v2i1.23418.

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Pengelolaan zakat yang dilakukan oleh organisasi pengelola zakat (OPZ) mengalami transformasi signifikan sejak pengelolaan zakat tahun 1990-an. Kondisi ini berupa pola distribusi zakat beralih dari ranah amal sosial keagamaan menuju ranah pemberdayaan pengembangan ekonomi. Penelitian ini bermaksud melihat dan memetakan kecenderungan 2 (dua) OPZ dalam mengimplementasikan program pendampingan zakat produktif. Setelah memetakan posisi kedua OPZ tersebut dapat diperoleh deskripsi pola pendampingan yang mengacu pada interpretasi lembaga mengenai zakat produktif. Hasil penelitian menunjukkan bahwa mekanisme transformasi habitus diperoleh dari kegiatan pendampingan yang dilakukan OPZ pada komunitas penerima zakat (dhuafa). Dari pola pendampingan inilah yang kemudian dhuafa melakukan reproduksi pengetahuan dan reproduksi habitus untuk memunculkan praktik sosial berupa ‘habitus baru’. Bentuk habitus baru ini ada pada 2 (dua) aspek yaitu habitus zakat dan habitus produktif. Implikasi transformasi habitus ini masih dominan pada level individu belum pada level kelompok (komunitas). Adanya transformasi habitus tersebut juga berimplikasi pada kondisi kemandirian komunitas.Kata-kata Kunci : Organisasi Pengelola Zakat (OPZ), Transformasi Habitus dan Pendampingan Komunitas .

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Journal articles on the topic 'Habitus'

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