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Journal articles on the topic 'Symbolic violence'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 March 2023

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1

Naji, Fatin Abdel Jabbar, and Buthaina Mansour Alhilu. "Symbolic Violence." Al-Adab Journal 1, no. 126 (September 15, 2018): 192–211. http://dx.doi.org/10.31973/aj.v1i126.61.

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Today we observe that most regimes use soft violence or symbolic violence, which permeates the various forms of political, religious, intellectual and social life. This type of violence takes a clear symbolic image, which enables the practitioner to reach his goal and achieve his desired control without resorting to force. Clear and declared. The objective of the current research was to achieve a set of goals that were verified by constructing a measure of symbolic violence and then applying that criterion to the sample of (360) general managers, section managers and deans from three ministries as shown in Table (1) The way it is intended. After the use of the statistical bag was reached a set of results, namely: 1- Using the research sample for symbolic violence. There are no differences between male and female in symbolic violence. In light of these results, the researcher presented a set of recommendations and suggestions .

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2

Ricoeur, Paul, and James Williams. "Religion and Symbolic Violence." Contagion: Journal of Violence, Mimesis, and Culture 6, no. 1 (1999): 1–11. http://dx.doi.org/10.1353/ctn.1999.0003.

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3

Harrits, Gitte Sommer. "Political power as symbolic capital and symbolic violence." Journal of Political Power 4, no. 2 (August 2011): 237–58. http://dx.doi.org/10.1080/2158379x.2011.589178.

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4

Arifin, Zainul. "THE STUDY OF BOURDIEU’S SYMBOLIC VIOLENCE IN ALEX URBAN’S “THE KINGFISHER SECRET”." Anaphora: Journal of Language, Literary and Cultural Studies 4, no. 2 (January 31, 2022): 147–61. http://dx.doi.org/10.30996/anaphora.v4i2.6073.

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This study looks at symbolic violence in Alex Urban's novel The Kingfisher Secret. In Alex Urban's work The Kingfisher Secret, the author investigates the emergence of symbolic violence and analyzes Bourdieu's capital and habitus. To assist the understanding of symbolic violence, this research employs Pierre Bourdieu's symbolic violence idea, as well as habitus, field, and capital theory. This study employs Wellek and Warren's extrinsic method, in which literary material is examined from a social perspective. The author employs a descriptive qualitative technique to locate symbolic violence. The findings demonstrate that in Alex Urban's work The Kingfisher Secrets, symbolic violence is portrayed by offering a present (gift exchange), expressing compassion, delivering an order (indirect command), and respectfully declining. The habitus is brutally capitalistic, rationalizing any means and aspirations to improve one's life and circumstances. The agency uses symbolic violence to achieve its goals and gain dominance.

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Sarhindi, Irfan Latifulloh. "Symbolic Violence in Indonesian Society." Journal of Southeast Asian Human Rights 1, no. 1 (November 13, 2017): 56. http://dx.doi.org/10.19184/jseahr.v1i1.5707.

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Islam is by far the largest religion in Indonesia, and given the size of Indonesia’s population and the massive percentage of which follow identify as Muslim, Indonesia becomes the biggest Muslim majority country. In the light of this reality, Islam becomes the society’s dominant role of conduct. As to be predicted in such system, a social hierarchy has developed in which Indonesian Muslims enjoy the most privileges. Such a situation has created a fertile ground for the possible use of what Pierre Bourdieu’s call ‘symbolic violence’. As a consequence, there is a tendency for the minor group of Indonesian people to be marginalized. Sadly, this seems to be exacerbated by the rise of Islamic conservativism and radicalisation in post-1998 Indonesia. That says, their lack of capability in recognizing minority’s rights often leads to religious intolerance. Considerably, as to solve such a situation, widening perspective as well as strengthening inter-group and inter-religion dialogue is required.

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6

Schubert, Dan. "Symbolic Violence: Conversations with Bourdieu." Contemporary Sociology: A Journal of Reviews 51, no. 2 (March 2022): 113–15. http://dx.doi.org/10.1177/00943061221076191e.

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Parkin, Stephen, and Ross Coomber. "Public injecting and symbolic violence." Addiction Research & Theory 17, no. 4 (January 2009): 390–405. http://dx.doi.org/10.1080/16066350802518247.

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8

Kitalong, Karla Saari. "A web of symbolic violence." Computers and Composition 15, no. 2 (January 1998): 253–63. http://dx.doi.org/10.1016/s8755-4615(98)90058-5.

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9

Recuero, Raquel. "Social Media and Symbolic Violence." Social Media + Society 1, no. 1 (April 29, 2015): 205630511558033. http://dx.doi.org/10.1177/2056305115580332.

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10

Trammell, Rebecca. "Symbolic Violence and Prison Wives." Prison Journal 91, no. 3 (July 14, 2011): 305–24. http://dx.doi.org/10.1177/0032885511409891.

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11

Kovacs, Jozsef. "Honorary authorship and symbolic violence." Medicine, Health Care and Philosophy 20, no. 1 (August 13, 2016): 51–59. http://dx.doi.org/10.1007/s11019-016-9722-5.

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12

Sari, Suci Puspita, and Sugiarti Sugiarti. "KEKERASAN SIMBOLIK DALAM NOVEL LUKA PEREMPUAN ASAP KARYA NAFI’AH AL-MA’RAB: PERSPEKTIF SOSIOLOGI SASTRA." LITERA 20, no. 3 (January 11, 2022): 464–80. http://dx.doi.org/10.21831/ltr.v20i3.38597.

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Symbolic violence is violence that occurs subtly and unconsciously, so that there is no resistance from the party being dominated. The objectives of this study were (1) to describe the form of symbolic violence and (2) to describe the factors of symbolic violence in the novel Luka Perempuan Asap by Nafi'ah Al-Ma'rab in the perspective of sociological literature. This study uses a sociological literary approach that focuses on symbolic violence according to Pierre Bourdieu. The source of research data is the novel Luka Perempuan Asap by Nafi'ah Al-Ma'rab. The research data is in the form of story sequences such as narratives, sentences, and paragraphs that represent symbolic violence. The results showed that (1) forms of symbolic violence were characterized by euphemization and censorship mechanisms. The forms of euphemization mechanisms include obligation, efficiency, image, bonus giving, trust, and kindness. Meanwhile, the forms of sensory mechanism are in the form of marginalization, coercion, threats, and disappointments. (2) The factors causing symbolic violence in the novel Luka Perempuan Asap by Nafi'ah Al-Ma'rab are due to economic capital in the form of money, cultural capital in the form of achievement, while symbolic capital is in the form of titles and social status.

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Evi Setiawati, Herdiyanti, and Fitri Ramdhani Harahap. "Novel Analisis Kekerasan Simbolik dalam Novel Kim Ji-yeong Lahir Tahun 1982." Saskara : Indonesian Journal of Society Studies 2, no. 1 (July 29, 2022): 88–110. http://dx.doi.org/10.21009/saskara.021.05.

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In a society with such strong patriarchal power it is not uncommon to cause a variety of gender polemics. Starting from the distinction of rights between men and women. Different job opportunities between men and women. Until domestic affairs are left entirely to women. These actions ultimately lead women to face symbolic violence. Symbolic violence is the result or form of gender discrimination and the perpetuation of patriarchal culture. The problem of symbolic violence is raised in the mass media, one of which is the novel Kim Ji-yeong born in 1982 by Cho Nam-joo. The Novel depicts a series of symbolic violent polemics received by women as a child, mother, wife, and employee in the company. This study uses a qualitative research approach by analyzing the discourse of symbolic violence obtained through the texts in the novel. In line with Pierre Bourdieu's concept of power domination, the analysis focused on the aspect of language that represented symbolic violence. The results explain that symbolic violence occurs because of the dominance of power from the parties who have higher capital.

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Juergensmeyer, Mark. "Editor's introduction: Is symbolic violence related to real violence?" Terrorism and Political Violence 3, no. 3 (September 1991): 1–8. http://dx.doi.org/10.1080/09546559108427112.

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Putri, Christiana Anindya. "Symbolic Violence among Characters in Selected Eka Kurniawan�s Works." Indonesian Journal of English Language Studies (IJELS) 6, no. 1 (June 29, 2020): 35–48. http://dx.doi.org/10.24071/ijels.v6i1.2694.

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This article explores symbolic violence experienced by men and women in their everydaylives as portrayed in selected Eka Kurniawans works: Beauty is a Wound (2016), Man Tiger(2015), and Vengeance is Mine, All Others Pay Cash (2017). In order to identify the symbolicviolence, Pierre Bourdieus concept of symbolic violence is applied in this research. Thefinding of this research indicates that symbolic violence experienced by men and women isthe result of patriarchal system which is manifested in culture and tradition. This culture andtradition has power to discipline society and it also induces symbolic violence towardssociety since they are required to follow the patriarchal values or stereotype. The symbolicviolence against men and women in selected Kurniawans works are depicted througharranged marriage, marital rape, womens obligation in domestic domain, and mens sexualperformance and masculinity.Keywords: patriarchy, symbolic violence, stereotype

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16

Bodrova, Yuliya. "Violence in the Society of Symbolic Consumption." Ideas and Ideals 12, no. 4-1 (December 23, 2020): 214–29. http://dx.doi.org/10.17212/2075-0862-2020-12.4.1-214-229.

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The article considers violence in its symbolic form as a product of modern consumption and one of the attributes of mass culture. Despite the extreme urgency of the problem of violence in film and television, researchers in the field of psychology, sociology and pedagogy analyze this phenomenon by the impact of scenes of violence on various categories of the population, highlighting the possible relationship between violence on the screen and in life. This study focuses on the socio-philosophical analysis of violence consumption by modern people. The article considers various approaches to the study of consumption, as well as analyzes the symbolic essence of this phenomenon. How is the society of consumption associated with violence? What is the peculiarity of violence as a consumer product? Consideration of screen violence allows us to identify the main reasons underlying the demonstration of scenes of cruelty in films and on television. According to the famous American director Quentin Tarantino, violence is one of the cinematic techniques. If demand creates supply, what is the reason for the audience’s interest in acts of aggression on the screen? Forming of the information society is associated with the emergence of new technologies of violence included in the system of “producer-consumer” relations, through advertising. Violence is being democratized: it is now available not only to corporations and states. Each person can create their own reality according to their needs and ethical standards. In-depth consideration of these issues will allow us to look at violence as an element included in the system of symbolic consumption of the modern world.

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17

Konovalov, Denis A. "Political and Economic Aspects of Symbolic Violence (On the Example of Modern African Dictatorship)." Herald of Omsk University. Series: Historical Studies 7, no. 1 (25) (July 7, 2020): 114–24. http://dx.doi.org/10.24147/2312-1300.2020.7(1).114-124.

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The article is devoted to the study of modern African dictatorship in the context of the political and economic aspects of symbolic violence. The main characteristics of the symbolic system of economic violence are formulated. The role of the institutional environment in the context of the reproduction of African dictatorship from the perspective of symbolic violence is shown.

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Helios, Joanna. "Edukacja autorytarna. O przemocy symbolicznej w szkole." Studia nad Autorytaryzmem i Totalitaryzmem 43, no. 2 (December 27, 2021): 217–25. http://dx.doi.org/10.19195/2300-7249.43.2.12.

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The aim of this article is to reflect on education and the school system in the context of authoritarianism and symbolic violence. The subject reflection is based on two mental trails. The first shows that culture justifies symbolic violence at school. The second, however, treats symbolic violence in education as a manifestation of the school’s activity as a total institution.

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19

Juergensmeyer, Mark. "Postscript: Symbolic Empowerment of Religious Violence." Journal of Religion and Violence 2, no. 2 (2014): 352–56. http://dx.doi.org/10.5840/jrv2014226.

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Diaconu, Ilinca-Miruna. "Symbolic Violence in Tengiz Abuladze’s 'Repentance'." Linguaculture 2, no. 2 (December 30, 2011): 113–24. http://dx.doi.org/10.47743/lincu-2011-2-2-267.

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This paper examines three dimensions of symbolic violence within a totalitarian state (the elimination of individuality, the preclusion of a sense of community, and the disappearance of the boundary between oppressor and oppressed), which can be identified in two historical cases, the Nazi concentration camp and the Piteşti experiment, as well as in the 1984 Georgian film Repentance by Tengiz Abuladze.

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21

Johnson, Angela, Lin Muilenburg, Katy Arnett, and Lois Thomas Stover. "Combating Symbolic Violence in Public Schools." Journal for Peace and Justice Studies 21, no. 1 (2011): 52–69. http://dx.doi.org/10.5840/peacejustice201121118.

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22

Wilson, Donna. "Symbolic Violence in "Iliad" Book 9." Classical World 93, no. 2 (1999): 131. http://dx.doi.org/10.2307/4352389.

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23

Melia, Yenni. "Symbolic Violence In Educational Institutions in Indonesia; Case Study of Private High School in Padang City, West Sumatera." Indonesian Journal of Religion and Society 4, no. 2 (December 30, 2022): 80–87. http://dx.doi.org/10.36256/ijrs.v4i2.283.

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This research is motivated by many occurrences of symbolic violence in educational institutions, especially in Private Schools of Padang. Symbolic violence that is often found in schools in the form of speech or words that can cause mental damage to students sometimes also it can make fight between students. The purpose of the study was to describe : the form and efforts of schools in overcoming symbolic violence that occurred in City Private High Schools. The approach used in this research is a qualitative approach with descriptive research type, the technique used for data collection is by interview, observation and document study. In addition, the selection of informants in this study were private high school students in Padang City. The number of informants was 40 students consisting of SMA Baituramah and SMA PGRI 1 Padang. Data analysis used interactive data from Miles Huberman. The results of the research on symbolic violence in schools are in the form of a) symbolic violence in verbal form, namely symbolic violence that is displayed in the form of words, for example, often ridiculing or harsh words, b) Through non-verbal or actions, namely in the form of actions such as throwing paper and ink so as to make clothes. dirty students. Meanwhile, the effort to overcome this is the provision of sanctions by schools, namely teachers and school principals. The conclusion that symbolic violence allowed or justified which can damage the character or mentality of students.

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Ganuza, Natalia, David Karlander, and Linus Salö. "A weave of symbolic violence: dominance and complicity in sociolinguistic research on multilingualism." Multilingua 39, no. 4 (July 26, 2020): 451–73. http://dx.doi.org/10.1515/multi-2019-0033.

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AbstractThis paper discusses symbolic violence in sociolinguistic research on multilingualism. It revisits an archived recording of a group discussion between four boys about their chances of having sex with a female researcher. The data is rife with symbolic violence. Most obviously, the conversation enacted a heterosexist form of symbolic violence. This was, however, not the only direction in which violence was exerted. As argued by (Bourdieu & Wacquant. 1992. An invitation to reflexive sociology. Cambridge: Polity), symbolic violence involves two fundamental elements – domination and complicity. In the case at hand, the boys’ sexist banter conformed to dominant expectations about their linguistic behavior, imbued in the research event. This is symbolic complicity of the kind that the Bourdieusian notion foresees. Yet another subordination to the dominant vision occurred when the researchers captured the conversation on tape, but decided to exempt it from publication. Here, we argue that giving deepened attention to sociolinguists’ own run-ins with symbolic violence during research is valuable, because it provides an opportunity to reflexively consider the social conditions of the research practices, in relation to the data produced and analyzed. Ultimately, this reflexive exercise may help sociolinguists sharpen their tools for understanding the give and take of dominance and complicity unfolding in their data.

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Musdawati, Musdawati. "Kekerasan Simbolik dan Politik Perempuan di Aceh." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 18 (December 30, 2016): 28. http://dx.doi.org/10.22373/substantia.v18i0.8980.

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This article examines the theory of Pierre Bourdieu, a French sociologist, in dismantling mechanisms of injustice against women in the realm of practical politics. The idea of Bourdieu's theory of habitus, capital, arena, violence and symbolic power will be used as the perspective of gender inequality in uncovering the mechanisms of violence against women, particularly women involved in politics. The occurrence of various forms of violence against women, according to Bourdieu's theory, can not be separated from their symbolic violence that became the basis for other types of violence, such as physical, psychological, economic, and sexual. Symbolic violence is a form of violence that is not easily recognizable. Violence operates through symbols the object hegemonic discourse dominated. The roots of this violence habitus operates through women who are positioned as subordinate in society. Violence that works at the level of discourse, it will not make women understand and appreciate that they become the object and will not resist

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Jagger, Sharon. "Mutual Flourishing?" Religion and Gender 11, no. 2 (November 22, 2021): 192–217. http://dx.doi.org/10.1163/18785417-bja10006.

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Abstract This article explores the experiences of women priests in the Church of England through the lens of Bourdieu’s concept of symbolic violence. Comparing acts of symbolic violence perpetrated against women in the priesthood with the categories of domestic abuse set out in the Duluth Wheel of Power model, I highlight how institutional discourses in the Church and relational interactions can hold hidden abuses based on how gender is constructed at the symbolic level. My intention is to show that the Church of England’s split structure, known as the two integrities, is a manifestation of religious discourse that frames women as differently human and that this fundamental view of gender perpetuates masculine domination and violence against women, often in unseen ways. My argument concludes with a call to better understand the nature of gendered symbolic violence and how religious institutions provide justification for and legitimisation of such violence.

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Boreiko, Yuriі. "SOCIOCULTURAL DETERMINANT OF THE SYMBOLIC VIOLENCE PHENOMENON." Sophia. Human and Religious Studies Bulletin 15, no. 1 (2020): 5–8. http://dx.doi.org/10.17721/sophia.2020.15.1.

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The article analyzes the sociocultural basis of constituting the symbolic space, the content of the symbolic violence phenomenon, the cultural and symbolic potential of the toponymics objects. It is established that practices of symbolic violence consist in constructing a system of subjective coordinates by imposing rules, senses, meanings, values that become self-evident. Symbolic space encompasses the collective consciousness of the socio-cultural community and has the ability to form a system of subjective coordinates where the individual's life activity unfolds. The intelligibility of symbolic space is conventionally established, which is provided by the process of socialization. Pursuing the goal of domination, hegemony, coercion, symbolic violence moves the real confrontation into a symbolic environment, directing the influence on the mental structures of the social subject. Giving to senses and meanings a legitimate character is a way to explain and substantiate social relations, their cognitive and normative interpretation. Accumulating the experience of community coexistence throughout its history, habitus is a set of dispositions that motivate an individual to a certain reaction or behavior. Habitus, which generates and structures practices, combines the individual tendency of the actor to act adequately to the situation, the interaction of actors in the community, and the interaction of the community and each of its members with reality. As a historically changing phenomenon, habitus determines the nature of interactions between individuals whose communication skills are consistent with the functioning of social institutions. An important component of the symbolic space and part of the cultural and historical discourse are the objects of toponymics, which explains the constant ideological and political interest in this segment of socio-cultural life. Objects of toponymics act as a marker of ordering social space, a tool for including the subject in socio-spatial landscapes. The renaming of toponyms demonstrates the connection between the social conditions in which it takes place and the reaction of the social relations entity to changes in the toponymic space.

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Boangmanalu, Abby Gina, and Gadis Arivia. "Sexual and Symbolic Violence: Case Study in Jakarta." Jurnal Perempuan 21, no. 2 (May 20, 2016): 201–10. http://dx.doi.org/10.34309/jp.v21i2.98.

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This paper examines sexual violence to women in public space. Sexual violence in public space such as in public transportation is quite close to women’s everyday life but frequently ignored due to its invisible impacts. This paper criticizes previous deeds as powerful symbolic violence. This research unearthes that there is strong relation between subjective experiences and other objective structures such as norms and law system in the gender domination hierarchy manifesting in sexual violence.

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Griffiths, Elizabeth, Carolyn Yule, and Rosemary Gartner. "Relationship (A)Symmetries and Violence: Comparing Intimates and NonPartners." Violence Against Women 24, no. 6 (June 16, 2017): 697–717. http://dx.doi.org/10.1177/1077801217711267.

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Violence between social equals differs in character from violence between persons in asymmetrical relationships. Specifically, issues of contention motivating violence vary by the relative status of opponents, such that violence over symbolic issues is more common between symmetrical than asymmetrical opponents. Recent studies have substantiated these predictions in nonpartner relationships. Using data from interviews of incarcerated women, this study explores how intimate partner violence compares with violence between nonpartner opponents. We find that intimate partner violence is more likely to involve symbolic issues compared with violence between all kinds of nonpartner opponents. Consequently, intimate partnerships might be viewed as hypersymmetrical.

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Herr, Kathryn, and Gary Anderson. "Violent youth or violent schools? A critical incident analysis of symbolic violence." International Journal of Leadership in Education 6, no. 4 (December 2003): 415–33. http://dx.doi.org/10.1080/1360312032000150779.

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Setiawan, Yuliyanto Budi, Billy K. Sarwono, Donna Asteria, and Sunarto. "Representation about Widow on Mass Media Content." E3S Web of Conferences 73 (2018): 14013. http://dx.doi.org/10.1051/e3sconf/20187314013.

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This research looks at the media text side, and aims to describe the symbolic violence of widows displayed in mass media content, especially the content in Film Television (FTV). Starting from such a goal, this study uses semiotics (Roland Barthes) as a guide of thought as well as a technique of text analysis. This study also uses the concepts of representation as well as Pierre Bourdieu’s idea of symbolic violence. The research object are FTV programs in Indonesia, including: FTV Indosiar, FTV MNC TV, FTV TRANSTV, FTV RCTI, FTV GlobalTV, SCTV FTV and FTV TRANS7 are selected purposively. The observation object are FTV programs that still display and represent the existence of symbolic violence toward widows. The results of this research found that television has not create equality and justice gender as yet, proven by the existence of the symbolic violence about widows on FTV show.

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Ergin, Murat, Bruce Rankin, and Fatoş Gökşen. "Education and symbolic violence in contemporary Turkey." British Journal of Sociology of Education 40, no. 1 (November 29, 2018): 128–42. http://dx.doi.org/10.1080/01425692.2018.1500274.

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Hasrati, Mostafa. "Material and Credentialing Incentives as Symbolic Violence." Journal of Business and Technical Communication 27, no. 2 (December 12, 2012): 154–79. http://dx.doi.org/10.1177/1050651912468886.

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Kamoche, Ken, Selvi Kannan, and Lisa Qixun Siebers. "Knowledge-Sharing, Control, Compliance and Symbolic Violence." Organization Studies 35, no. 7 (April 4, 2014): 989–1012. http://dx.doi.org/10.1177/0170840614525325.

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Dwie, Ridho. "Symbolic Violence of Women in Bhayangkari Institution." Airlangga Development Journal 6, no. 2 (December 1, 2022): 146–53. http://dx.doi.org/10.20473/adj.v6i2.41058.

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Bhayangkari organization becomes interesting and relevant to be researched in the perspective of gender, bhayangkari is a cohesive organization, this organization consists of the wives of soldiers and wives of POLRI civil servants who are attached to the culture of the military hierarchy that is still strong. In addition, bhayangkari consists of women with heterogeneous cultural, educational and social status backgrounds. The military hierarchy system of authoritarian leadership, seniority and juniority, and personally targeting surveillance is still a culture within the Bhayangkari organization. This research methodology examines how symbolic violence occurs alive as the wife of a polri member (Bhayangkari) the subject of this study is the administrator and the member of the Bhayangkari organization is a woman, case studies this article focuses on looking at the systems and structural roles performed by Bhayangkari members. The theory of symbolic violence is applied to explain how women are controlled and victims of patriarchal oppression in this organization. The study found that women in Bhayangkari were proud to be controlled and suppressed under the normative role of organizations with patriarchal cultures. This is reflected in the way they are active in the organization and totality in carrying out the work program. Furthermore, the special behavior was carried out to gain the prestige and pride of bhayangkari women. Finally, the study concluded that Bhayangkari women were unaware that symbolic violence practices occurred in their organizations. They don't realize that Patriarchal culture has controlled them and defined them as victims of symbolic violence. In this study is to perform data analysis techniques starting with qualitative analysis of the results of interviews, then doing an in-depth interpretation of the relationship between theory and facts that occur. Here also includes quotes (direct quotations) from informants. The issue of gender, especially in women, has become quite an important issue to study, especially looking at the number of demographic bonuses to come.

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Damayanti, Galieh, Trisna Andarwulan, and Aswadi Aswadi. "MEKANISME EUFEMISME DAN SENSORISASI: KEKERASAN SIMBOLIK DALAM TUTURAN DOSEN." RETORIKA: Jurnal Bahasa, Sastra, dan Pengajarannya 12, no. 2 (August 15, 2019): 223. http://dx.doi.org/10.26858/retorika.v12i2.9101.

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Abstract: Symbolic Violence Representation in the Mechanism of Euphemism and Sensori-zation of Lecturer Speech. This study aims to describe the representation of symbolic violence in the mechanism of euphemism and censorship of lecturers' speeches to students in the class. This study uses a qualitative approach with a type of case study research. Data in the form of sentences in lecturer speech to students. Data collection techniques used are observation, recording, and recording. Bourdieu's social class theory which was constructed in the mechanism of euphemism and censorship became the basis for studying this research data. Symbolic violence is represented in the mechanism of euphemism and the censorship mechanism. The results of the study show that symbolic violence through lecturer speech inspired by institutional authority shapes the behaviors, thoughts, and beliefs that can be accepted in certain social spaces. This is done on the basis of "to educate" students to behave and act better.

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Ochieng, Ahaya L. "Islam and Terrorism: The Blurred Boundary Between the Cosmic and this World." Strathmore Law Journal 2, no. 1 (May 4, 2021): 1–20. http://dx.doi.org/10.52907/slj.v2i1.55.

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Today the barbarity of crimes in the name of religion is all the more disturbing particularly when one considers the righteous religious language in which such heinous acts are cloaked. Violence perpetrated in the name of God continues to engage the world at alarming levels. It is in this regard that this study examines the general relationship between violence and religion in the specific context of Islam from the point of view of the cosmic war theory as advanced by Mark Juergensmeyer. The study observes that violent activities related to Islam are a result of the blurring of boundaries between the symbolic cosmic world of religion and this world, as a result of which the symbolic violence of religion translates into real violence. This translation is occasioned by violent groups in Islam legitimising their violence on the inherent symbolic violence of religions as they respond to ‘unfavourable’ local and global structural conditions.

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Putri, Rina Oktafia. "Kekerasan Simbolik (Studi Relasi Pendidik Dan Peserta Didik )." FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman 5, no. 1 (January 27, 2020): 55–82. http://dx.doi.org/10.24952/fitrah.v5i1.1332.

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The background of this research is the existence of the symbolic domain, related between the teacher and the student. The symbolic violence that occurs is not expelled from the dynamics of education in Indonesia. This case is encouraged by the domination’s role, capital, domain, habitus which owned by an educator. Furthermore, the form of symbolic violence works through the mechanism of aufernisasi and sensorisasi, and it happened in the relation of the teacher and student. The symbolic violence is not something easy to be known, because it is running by the symbols of the discourse which the student areas the hegemony object, that is dominated by the produced meaning, based the domain of the subject, who has the domination. This research is a discourse analysis study, and the data is compelled by the verbal communication through the observation, the note, and the record. The result of this research is found that in the learning process, the student is headed in a single space and imposed to obey the rules of the educator. indeed, this relation is normal case, however, in this situation, the awareness is necessary for that it potentially become the symbolic violence.

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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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Masrur, Muhammad Farhan. "PRAKTIK DOMINASI TOKOH ANTAGONIS MELALUI KEKERASAN SIMBOLIK DALAM FILM BETTER DAYS《少年的你》." Jurnal Bahasa Lingua Scientia 14, no. 2 (November 4, 2022): 22–34. http://dx.doi.org/10.21274/ls.2022.14.2.22-34.

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When language is used in communication events, there also as an ideological distiction and a desire to dominate each other among its users. Because language is never separated from ideological motives, including domination motives. Domination occurs due to the existence of a strong group as the dominating party and a weak group as the dominated party with language as an instrument to achieve it. Symbolic violence marked by language forms that represent language crimes is a realization of the practice of domination. Through symbolic violence, the dominant party imposes its ideological influence on the dominant group. The practice of domination through symbolic violence can be found in the dialogue text of the antagonist in the film Better Days《少年的你》by Derek Tsang which is used as a data source. The patterned language forms used by the antagonist to attack the main character are used as data. After the data is identified and classified, it is analyzed through a qualitative approach using the concept of Bourdieu's theory of symbolic violence. The results of the analysis are presented through a descriptive method to obtain a detailed and concrete picture of the practice of domination of antagonist characters through symbolic violence. The results of the analysis show that symbolic violence, which represents the practice of domination, is realized through forms of language that have functioned as the language of punishment, the language of intimidation, the language of prohibition, the language of accusation, the language of insults, and language of command. Cultural capital (attitudes and lifestyles) is the most dominant capital that represents the attitudes and behavior of antagonists to produce and reproduce texts to legitimize their domination. Based on the frequency of occurrence, forbidden language is the most productive form of language, and accusation language is the language form with the least frequency of occurrence.

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Hallatu, Trinovianto George Reinhard, Darsono Wisadirana, Sholih Mu'adi, and Anif Fatma Chawa. "Habitus and Symbolic Violence in Sar Culture, Merauke, Papua." JSW (Jurnal Sosiologi Walisongo) 5, no. 1 (April 24, 2021): 1–14. http://dx.doi.org/10.21580/jsw.2021.5.1.6179.

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The sar culture is the pre-existing culture of the Kanum tribe whose implementation is aimed to maintain and preserve nature. Sar culture not only has a positive influence on the environment, but it also represents symbolic violence against women and the Kanum people. This research is aimed to describe sar culture based on the theory of habitus and symbolic violence by Bourdieu. This research involved a qualitative descriptive method, in which the data was obtained from in-depth interviews with Kanum tribal head, Kanum tribe elders, and some village residents involved in sar, observation in Naukenjerai district, and supported by literature review. All collected data were then analyzed descriptively according to the concepts of habitus and symbolic violence by Bourdieu. The research results show that sar culture is a habitus resulting from an interaction between human beings and their nature that has existed for long before. Besides that, there is symbolic violence to the Kanum women and also to the Kaum people, which done by the Kanum men and the leaders of the Kanum tribe as the dominant actors.

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Mitić, Marko. "The power of the symbolic: Lacan's perversion and the symbolic order in Ian McEwan's The comfort of strangers." Reci Beograd 12, no. 14 (2021): 160–73. http://dx.doi.org/10.5937/reci2114160m.

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The aim of this paper is to examine and analyze the main characters in Ian McEwan's novel The Comfort of Strangers (1981) in the light of the overarching theme of the novel, that is, how unconscious or conscious desires lead to violence and destruction. Jacques Lacan's psychoanalytic theory comprises the main theoretical framework of the paper. More specifically, his concepts of the symbolic order and clinical structure of perversion serve as an analytical tool for the analysis of characters. Therefore, the main hypothesis of the paper is that McEwan's characters, the problems of sexual violence and unrecognized desires can be analyzed and explained through Lacan's theory of perversion and symbolic order. What Lacan's theory illuminates in the context of the novel is that characters' unconscious motivations and drives formed during their earliest experiences, if left unrecognized and unaddressed, lead to violence and destruction.

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Steed, Christopher D. "Redeeming Redemption: Violence, Desecration, and Atonement." Unio Cum Christo 7, no. 1 (April 1, 2021): 77. http://dx.doi.org/10.35285/ucc7.1.2021.art5.

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The red stain of Cain presents an evocative approach to the atonement based on theological reflection and doctoral studies in the social sciences on human violence and the notion of symbolic exchange. The value and worth of Jesus in exchange for our demerit and history of devaluing others and dishonoring God provides a fresh commendation for an evangelical theology of substitutionary atonement that is also participative. Violence is not incidental to the cross; it is central to its potency both for redemption and for healing. KEYWORDS: Violence, desecration, atonement, Cain, value, power, symbolic exchange

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Wahyuni, Sri, Haris Supratno, and Kamidjan Kamidjan. "KEKERASAN SIMBOLIK DALAM NOVEL INDONESIA." RETORIKA: Jurnal Bahasa, Sastra, dan Pengajarannya 12, no. 2 (August 15, 2019): 128. http://dx.doi.org/10.26858/retorika.v12i2.8833.

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Abstract: Symbolic Violence in Indonesian Novels. The general objective of this research is to find out the mechanism of symbolic violence, upper class habitus, and lower class habitus in the Indonesian novels. The approach used in this research is a qualitative approach. Data is collected using the documentation method. The results of the study of the mechanism of symbolic violence consisting of euphemisms in the form of compassion, giving, refusal are subtle. The censorship mechanism in the form of positive moral preservation in the form of honor and politeness. Upscale habitus in the form of hopes and lifestyles possessed by social groups above and class habitus under expectations and lifestyles owned by social groups below.

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Voirol, Olivier. "Reconnaissance et meconnaissance: sur la méconnaissance: theorie de la violence symbolique." Social Science Information 43, no. 3 (September 2004): 403–33. http://dx.doi.org/10.1177/0539018404045491.

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Pierre Bourdieu’s theory of symbolic violence is an important contribution to the sociological understanding of recognition processes, which has been a central topic from his first ethnographical research in Kabylia to his last writings. The concept of symbolic capital accounts for an immaterial form of competition and accumulation aiming at prestige and recognition. The symbolic violence theory describes the process of accepting to submit to domination through social relations, a process based on recognition of the dominants by the dominated and misrecognition of the constitutive basis of this relation. Despite its contribution to the understanding of recognition processes, the sociology of symbolic violence shows certain limits. Bourdieu reduces the specificity of recognition conflicts to an instrumental frame inspired by classical economic theory instead of pursuing the investigation of their internal logic. Moreover, emphasis on the instituted order of misrecognition and the reproduction of relations of domination tends to minimize the instituting dimension of the conflict and the impact of normative expectations in social struggles. The article invites critical examination of the theory of symbolic violence in view of an approach to recognition processes that is not subjected to categories of economic thought but is able to re-inject into its core the instituting moment of the conflict.

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García Villegas, Mauricio. "Symbolic Power without Symbolic Violence? Critical Comments on Legal Consciousness Studies in USA." Droit et société 53, no. 1 (2003): 137. http://dx.doi.org/10.3917/drs.053.0137.

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Xu, Xing. "Is “Beautiful Female Something” Symbolic Capital or Symbolic Violence? That Is a Question." SAGE Open 9, no. 2 (April 2019): 215824401985023. http://dx.doi.org/10.1177/2158244019850236.

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Solis, Gabriel Daniel. "Documenting State Violence: (Symbolic) Annihilation & Archives of Survival." KULA: Knowledge Creation, Dissemination, and Preservation Studies 2 (November 29, 2018): 7. http://dx.doi.org/10.5334/kula.28.

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This essay explores symbolic annihilation in the context of state violence, including policing, incarceration, and the death penalty in the US. Using auto-ethnography to reflect on the work of the Texas After Violence Project (TAVP) and other community-based documentation and archival projects, I argue that the personal stories and experiences of victims and survivors of state violence are critical counter-narratives to dominant discourses on violence, criminality, and the purported efficacy of retributive law enforcement and criminal justice policies and practices. They also compel us to engage with complex questions about victimhood, disposability, and accountability. Building on the work of activists and archivists engaged in liberatory memory work, I also argue that counter-narratives of state violence confront and challenge the social, cultural, and ideological power of symbolic annihilation. Because these counter-narratives are under constant threat of being suppressed, co-opted, or silenced, they are forms of endangered knowledge that must be protected and preserved. Finally, I reflect on ‘archives of survival,’ repositories of stories and other ephemera of tragedy that contribute to envisioning and achieving transformative justice.

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Iswahyudi, Iswahyudi. "Menyibak Kekerasan Simbolik Orientalisme." Ulumuna 11, no. 1 (June 30, 2007): 27–52. http://dx.doi.org/10.20414/ujis.v11i1.428.

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Recent order of world civilization seems to be constructed by Western civilization through project of orientalism which assumes East as the passive receiver of anything West actively offer; East is considered uncivilized, primitive, and dominated by myth and superstition. Based on the assumptions, West wants to inject modernity awareness into East cognitive sphere. But, East finds the want as a West tricky way to dominate East, a new kind of colonialism, and a hegemony. West hegemony covered under orientalism—to use Pierre Boudeau’s term—is a kind of symbolic violence. The term refers to a violence insulted smoothly; it is differed from domination which refers more to physical violence. Orientalism symbolic violence can be traced through orientalists’ works on East that are scientifically and massively published. The violence should be wisely responded by East through creating balance discourse based on scientific and intuitive capabilities. Recent order of world civilization seems to be constructed by Western civilization through project of orientalism which assumes East as the passive receiver of anything West actively offer; East is considered uncivilized, primitive, and dominated by myth and superstition. Based on the assumptions, West wants to inject modernity awareness into East cognitive sphere. But, East finds the want as a West tricky way to dominate East, a new kind of colonialism, and a hegemony. West hegemony covered under orientalism—to use Pierre Boudeau’s term—is a kind of symbolic violence. The term refers to a violence insulted smoothly; it is differed from domination which refers more to physical violence. Orientalism symbolic violence can be traced through orientalists’ works on East that are scientifically and massively published. The violence should be wisely responded by East through creating balance discourse based on scientific and intuitive capabilities.

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Christiansen, Lene Bull. "Versions of violence: Zimbabwe's domestic violence law and symbolic politics of protection." Review of African Political Economy 37, no. 126 (December 2010): 421–35. http://dx.doi.org/10.1080/03056244.2010.530941.

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