Reading Bourdieu in Casanova: Field Theory, Ilusio, and Habitus

Abstract

Pascale Casanova’s world literature theory and methodology developed in The World Republic of Letters draws heavily from Pierre Bourdieu’s sociology. While criticism to date has noted that Casanova builds on Bourdieu and makes use of a number of his concepts, the extent to which Bourdieu underpins Casanova’s work has not been fully uncovered. This paper analyses some of the methodological, conceptual, and theoretical elements which Casanova has drawn from Bourdieu, particularly through her adaptation and development of concepts such as the literary field, illusio, and habitus. In an explicit sense, Casanova extends Bourdieu’s nationally focused field theory and analysis to a complex international scale. Yet, more implicitly, Casanova draws on concepts such as illusio, habitus, and methods of critical reflexivity and epistemological vigilance, which she also borrows from Bourdieu. As such, by reading Bourdieu in Casanova, it is possible to gain a deeper understanding of Casanova’s theory and methodology.

Nationality, Locality, and Religiosity: Works and Thoughts of Maria Theresia Geme of the Forum for Religious Harmony of East Nusa Tenggara

“…Yet dialectical interaction includes subjective factors such as mindset, experience structure, and cognitive structure (Postone, LiPuma, & Calhoun, 1993). The dialectical interaction results in what is known as "practice" (Nulley-Valdés, 2022).…”

“…Habitus is a cognitive structure that mediates between an individual's and society's realities (Benson & Fowler, 1999). Habitus is also defined as the disposition and inculcated cultural capital, comprising values, beliefs, and preferences, among others (Nulley-Valdés, 2022). Habitus develops as a result of learning through familial upbringing, association, and education (Postone et al, 1993).…”

“…There are roles of social agents (human or institutional) in the social arena, resulting in rivalry. A range of techniques are employed by social agents to maintain or enhance their positions in relation to habitus and capital (Nulley-Valdés, 2022). It is the interaction of individuals' practices in this arena that gives rise to "capital" in many manifestations, including social, economic, cultural, and symbolic capitals (Benson & Fowler, 1999).…”

“…Habitus and capital have a strong association due to Wiwin Siti Aminah Rohmawati, Suhadi, Wening Udasmoro/Nationality, Locality, and Religiosity: Works and Thoughts of Maria Theresia Geme of the Forum for Religious Harmony of East Nusa Tenggara the fact that certain habitus serve as multipliers of various forms of capital. Then, this capital becomes the basis for an individual's dominance and legitimacy (Nulley-Valdés, 2022).…”