Thinking with Bourdieu against Bourdieu: A ‘Practical’ Critique of the Habitus

King, Anthony

doi:10.1111/0735-2751.00109

Cited by 409 publications

(280 citation statements)

References 32 publications

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“…Bourdieu's theory has been criticized as circular and deterministic (Jenkins 1982;King 2000;Swartz 1997) as well as insufficiently attentive to inequalities beyond class, such as gender (Adkins 2004;Skeggs 2004) and race (Emirbayer and Desmond 2012). While his grand theory is beyond the scope of the current analysis, critiques of the Bourdieuian actor as overly-determined highlight the utility of clarifying capital's dynamic yet fixed nature-clarity, I argue, offered in distinguishing between capital gained in primary socialization versus capital acquired through secondary socialization sources such as occupations.…”

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confidence: 99%

Theorizing emotional capital

2016

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Theorizing a sociology of emotion that links micro-level resources to macrolevel forces, this article extends previous work on emotional capital in relation to emotional experiences and management. Emerging from Bourdieu's theory of social practice, emotional capital is a form of cultural capital that includes the emotionspecific, trans-situational resources that individuals activate and embody in distinct fields. Contrary to prior conceptualizations, I argue that emotional capital is neither wholly gender-neutral nor exclusively feminine. Men may lay claim to emotional capital as a valued resource within particular fields. The concept of emotional capital should be seen as distinct from emotion management and felt emotional experience and distinctions between primary and secondary sources of capital clarify the simultaneously durable and evolving nature of capital and the habitus. To illustrate these conceptual refinements, I use interview and diary data from male nurses. Men bring primary emotional capital, developed during primary socialization, to the nursing profession while also developing secondary capital through occupational socialization centered on empathy and compassion. The construct of emotional capital is refined as a structured yet dynamic resource developed through primary and secondary socialization and activated and embodied in everyday emotion practice.

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confidence: 99%

Theorizing emotional capital

2016

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“…In raising this question I will refrain from reiterating the general criticism of Bourdieu's work, as this is not in the scope of this paper (see e.g. King, 2000;Verdes-Leroux, 2001). Nevertheless, I would like to point out one implication of a Bourdieusian-inspired critical livelihoods research, which might be considered by some as a limitation: that is, the relation between research and practice.…”

Section: Outlook -Moving Ahead In Livelihoods Researchmentioning

confidence: 95%

Livelihoods as social practices – re-energising livelihoods research with Bourdieu's theory of practice

Sakdapolrak

2014

Geogr. Helv.

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Abstract. The persisting problem of poverty in the global south, since the 1990s, has been increasingly analysed and tackled from the perspective of the poor themselves. The shift of view point from a structurally oriented perspective to a more actor-oriented view was closely related to the concept of livelihoods, which put strong emphasis on people-centredness, and examined the coping and survival strategies of people at risk. Livelihoods analysis has been widely applied by research scholars as well as development practitioners since the 1990s, but the drawbacks and pitfalls of the approach have become more and more obvious with its continued application. The approach has been criticised for its imbalanced consideration of the structure-agency relation, narrow focus on the household as a unit of analysis, narrow and non-embedded understanding of assets, and negligence of spatial and temporal dynamics. The livelihoods perspective is at a crossroads. Several scholars have drawn on Bourdieu's theory of practice to overcome the identified challenges. This article seeks to bring together these insights and show how a Bourdieusian perspective can inform and contribute to the advancements in livelihoods research.

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“…King (2000) considera que as formulações sobre o conceito acabam por promover uma recaída de Bourdieu em um objetivismo tão absoluto, apesar de sofisticado, que acaba dividindo a obra do sociólogo francês em duas partes inconciliáveis: uma "praxiologia", dinâmica e interativa, amparada na prática social intersubjetiva e no papel ativo do agente (as formas do "agenciamento"), e a "teoria do habitus", mecânica e reprodutivista.…”

Section: O "Campo" E As Primeiras Aproximações Entre Habitus E Represunclassified

“…Ora, se os habitus são geradores (ora "eliciadores"!) das "tomadas de posição", então, aparentemente, estaríamos "recaídos no objetivismo" para retomar a expressão de King (2000). Porém, com a delimitação do capital simbólico e da natureza "não simbólica" dos habitus e, paralelamente, com a natureza de "signo" das representações sociais, parece mais correto dizer que são dois construtos muito Dada a complexidade do conceito de habitus e as "variações" de Bourdieu em sua descrição, é recomendado cuidado diante de leituras pontuais.…”

Section: O "Campo" E As Primeiras Aproximações Entre Habitus E Represunclassified

Capital simbólico, representações sociais, grupos e o campo do reconhecimento

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2018

Cad. Pesqui.

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RESUMO O artigo propõe as "representações sociais" (Moscovici) como formações simbólicas condensadoras do "capital simbólico" (Bourdieu REPRESENTAÇÃO SOCIAL • CAPITAL SIMBÓLICO • GRUPOS • INTERESSE SYMBOLIC CAPITAL, SOCIAL REPRESENTATIONS, GROUPS AND THE FIELD OF RECOGNITION ABSTRACT This article proposes "social representations" (Moscovici) as symbolic formations that concentrate "symbolic capital" (Bourdieu). The first part discusses the "social field" and the "field of the object of representation". The former focuses on the material bases, whereas the latter emphasizes group interactions. In the second part, "symbolic capital" and "social representations" are situated in a social space of struggles/conflicts in which the relationships of influence/power define the "power of becoming a group". The third proposes that the power of the group to "enforce its worldview" goes through the recognition of the other, a process related to the "attribution of value" and affective experiences. It defends social representations as a concept that supports an interactionist and positional analysis of the social world, becoming useful and applicable to the field of recognition. SOCIAL REPRESENTATIONS • SYMBOLIC CAPITAL • GROUPS • INTEREST

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Thinking with Bourdieu against Bourdieu: A ‘Practical’ Critique of the Habitus

Cited by 409 publications

References 32 publications

Theorizing emotional capital

Theorizing emotional capital

Livelihoods as social practices – re-energising livelihoods research with Bourdieu's theory of practice

Capital simbólico, representações sociais, grupos e o campo do reconhecimento

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