Habitus

En la teoría política cristiano-occidental se ha entendido al
político como a un servidor que debía prestar a su señor auxilio y consejo.
Lo primero empezó siendo ayuda militar para después derivar hacia la
fórmula del servicio económico. Lo segundo era apoyar a dicho señor (casi
siempre un rey) en sus labores de gobierno y gestión. Así, los políticos, los
ministros, los oficiales, eran, primordialmente, consejeros, administraban o
intermediaban dicho servicio real o público. Las reflexiones sobre el particular,
desde la óptica del habitus, servirán para entender mejor los grupos
dirigentes y oligárquicos, y de su labor y justificación frente al aparato
real. De hecho, la tratadística sobre el consejo y los consejeros constituyó
todo un subgénero de la literatura política de la que participaron junto a
los castellanos otros tantos súbditos de la Monarquía Hispánica. En este análisis se trazan dos líneas no siempre fáciles de deslindar. Por una parte,
la consideración de los consejeros desde arriba, como apoyo al gobierno
principesco mediante el sistema polisinodial; aquí encontraremos a autores
como Furio Ceriol, Madariaga, Ramírez de Prado, Álamo de Barrientos
y Mártir Rizo, los cuales acusan numerosas influencias de Erasmo, Vives,
Bodin, Lipsio, Chokier de Surlet y Simancas. Y, por otra parte, los que
propugnan posturas más republicanas o ciudadanas, entre los que hay
que destacar a Costa Beltrán, Castilla Aguayo, Ballesteros Saavedra y
Acevedo Salamanca.

In the Christian-Western political theory has been understood
as a political server should provide his lord help and advice. The first
began as military aid and then drift into the economic service. The second
was to support this lord (usually a king) in their governance and management tasks. So, politicians, ministers, officers were primarily councillors, administered or intermediated this royal or public service. The reflections on the matter from the perspective of the habitus, helps understanding social leaders and oligarchies, and its work and justification against the real device. In fact, the treatises about the councillors was an entire subgenre of political literature of which the castilians participated with other subjects of the Hispanic Monarchy. In this work two not always easy to delimit lines are drawn. On the one hand, consideration of the councillors from above as support for the princely government by polisinodial system; here we find authors like Furio Ceriol, Madariaga, Ramirez de Prado, Álamo
de Barrientos and Mártir Rizo, all have numerous influences of Erasmus,
Vives, Bodin, Lipsius, Chokier de Surlet and Simancas. On the other hand,
those who advocate more republican or civic positions, among which we
should mention to Costa Beltrán, Castilla Aguayo, Ballesteros Saavedra
and Acevedo Salamanca.

SUMMARY: Chapter 5, in Renfrew & Bahn's textbook (Archaeology: Theories, Methods, and Practice), covers past social organizations, including hunter-gatherer groups (bands), segmentary societies (tribal societies), chiefdoms, and early state complex societies, with approaches to assessing settlement patterns, interpreting pertinent historical data, ethnoarchaeology, various ways to examine the various types of past social organizations and their variants, and looking at individuals, identity and society, gender and childhood, and other aspects.  Two additional case studies highlighting social organization in Ancient Egypt and Ancient Rome.  In my view, this is one of the best college textbooks available, and is invaluable for students, archaeologists, and the public in general, to obtain a top notch overview of approaching and interpreting the archaeological record.  REVISED: Feb. 2023.

History forms narratives, narratives form media uses? The present paper formulates a theoretical proposal, that of considering the uses of information and communication technologies (ICT), particularly social media, as " habitus " , inspired by Pierre Bourdieu's Field Theory. My thesis draws on a research conducted on the professional network LinkedIn. It examines the way two discussion groups, held by Greek and French migrants respectively, use this platform. The comparative approach raises the question of habitus as praxis related to situated and ideologically charged socio-historical representations of migration. The online discursive practices of each group suggest the existence of an illusio common to their members regarding the relevance and the objective of the discussions. Different forms (eidos) of illusio seem to operate as different symbolic capitals that shape the groups. Following Pierre Bourdieu's sociology, my ultimate assumption is that these divergences are related to the positions that Greece and France hold within the international migration field.

Plinius der Jüngere (61/62-113 n. Chr.) verlieh als senatorischer homo novus durch die Epistulae, den Panegyricus sowie einige Inschriften seiner aristokratischen Existenz dauerhaften Ausdruck. Diese literarischen und epigraphischen Zeugnisse ermöglichen aber nicht nur tiefgehende Einblicke in die sozialen, politischen und kulturellen Entwicklungen seiner Zeit. Sie belegen zugleich Plinius’ Bestreben, die eigene Person als in überragendem Maße wert- und normerfüllend zu präsentieren, um auf diese Weise sowohl soziopolitische Anerkennung als auch den eigenen Tod überdauernde memoria zu erlangen.

Insbesondere in seinen Briefen thematisiert Plinius dabei zahlreiche Bestandteile eines idealen aristokratischen Lebensentwurfes. Ihre systematische Auswertung ermöglicht es, die konstituierenden Betätigungs- und Bewährungsfelder der römischen Aristokratie zu identifizieren sowie die Werte, Normen und Handlungsmaximen zu bestimmen, nach denen Plinius wie auch seine Standesgenossen ihr Leben ausrichteten – oder doch ausrichten sollten.

Der zeitgenössische Diskurs über den idealen Aristokraten in der Kaiserzeit und dessen Habitus gewinnt in der vorliegenden Studie schärferes Profil.

Bildungschancen sind seit Mitte des 20. Jahrhunderts zentraler Gegenstand bildungspolitischer Debatten und soziologischer sowie erziehungswissenschaftlicher Forschung. Die Erhöhung von Bildungschancen in der Bevölkerung gilt als Ziel zahlreicher Bildungsreformen der letzten fünfzig Jahre. Historisch lässt sich aufzeigen, dass die allgemeine Teilhabe an Bildung zwar durch die Öffnung von Bildungsinstitutionen erhöht wurde, die Unterschiede zwischen Gesellschaftsschichten dadurch jedoch nicht verringert wurden (Habitus, Fahrstuhleffekt). Empirisch werden Bildungschancen heute im internationalen Vergleich mit Schulleistungsuntersuchungen (PISA), Forschung zu Chancengleichheit im Bildungssystem (OECD) oder Messungen von Wohlstand und Armut (UNICEF) erhoben. Die Verteilung von Bildungschancen wird in diesem Sinne meist im Kontext sozialer Ungleichheitsforschung thematisiert. Zwei aktuell zentrale Perspektiven zur wissenschaftlichen Auseinandersetzung mit Bildungschancen sind dabei sozialwissenschaftliche Analysen in Anschluss an Bourdieu (Habitus, Milieu) und Perspektiven der Intersektionalitätsforschung. Sie lassen sich als kritische Antwort auf Theorien rationaler Bildungswahl (Rational Choice Theorie) verstehen.

O texto apresenta a análise de um edital de concurso público destinado à seleção de professores efetivos de Música/Educação Musical para atuarem no curso de Licenciatura em Educação no Campo, bem como a seleção curricular operada na definição da ementa da disciplina Linguagem Musical, componente obrigatório do projeto pedagógico desta Licenciatura, a ser ministrada por tais professores. As análises são orientadas pelas proposições teóricas de Pereira (2013), em diálogo com a obra de Pierre Bourdieu, com destaque para seu entendimento de habitus como história incorporada, feita natureza. A leitura deste conceito no campo musical, realizada por Pereira (2013) ao trabalhar com a noção de habitus conservatorial, auxilia-nos a compreender os efeitos deste habitus nas políticas e práticas curriculares relacionadas ao ensino de música na formação de professores para a educação no campo. As análises revelam que tais políticas e práticas curriculares acabam por ignorar o contexto social de onde os futuros professores provêm, e onde irão atuar, privilegiando uma seleção curricular pretensamente a-histórica e a-social, orientada pela tradição erudita que prioriza os significados inerentes do discurso musical em detrimento das delineações e da compreensão do discurso musical dos alunos e do contexto onde vivem/atuam.

La presente investigación estudia la experiencia de los ciudadanos de la Urbanización Las Brisas de Huachipa en el distrito limeño de Lurigancho ante la presencia de la delincuencia y el poco apoyo de las instituciones y actores del Estado encargados de enfrentar el problema. Se defiende la tesis de que una mejor capacidad del Estado en prevención y represión de la delincuencia mejora su relación con la ciudadanía. Los resultados de la investigación son aprovechados para reflexionar sobre la pertinencia de considerar a la seguridad ciudadana como un derecho social, buscando enfocar más y mejor la dimensión social del problema y mayores opciones desde el Estado para garantizar una vida digna a la ciudadanía.

En este trabajo presento la propuesta teórico-metodológica desarrollada para el estudio de la subjetividad desde una perspectiva antropológica. Primero, refiero los principales ejes que la estructuran, a saber: habitus; modos de subjetivación; alquimias corporales; rituales e intersubjetividad. Luego, retomo estos ejes para mostrar la manera cómo fueron empleados en la investigación que realicé sobre grupos de espiritualidad carismática católica de la Argentina.

“Illustrators embody their experiences. The personification of experience is a fundamental device in the way
illustrative imagery and visual communication perpetuates ideologies, metaphors, mythologies, and in particular the
anthropomorphisation of the human condition. Illustrators translate experiences, and the perceptual synthesis (Merleau-
Ponty 2013) of those experiences into the illustration and design of fictitious narratives, worlds, characters, and
environments. Drawing becomes a crucial part of articulating the world and capturing perception of experience and
reality. Audiences can relate to the experiences of designed characters through observed similarities with their own
experience. If we take the understanding that individuals tacitly negotiate the world, and their interactions with other
people, through interpretation of aesthetics, physiology, psychology, socio-economic class and culture- then the design of
characters that exhibit a range of these factors can help define a reflexive relationship between the illustrator, the
character, and the audience. This paper will examine the implicit role an illustrator’s habitus (Bourdieu 1977) has in the
development of their characters, and provide conceptual tools that outline this unique relationship. Habitus is a unifying
concept that generates tastes and dispositions based on an individual’s physiology, psychology and sociology.”

Este artículo se explora el proceso de socialización interpretativa como forjadora de la identidad y de la realidad. ademas se provee una pequeña definición de identidad, de contexto, de habitus, globalización y culturalización. En sí no es una metáfora sino un proceso que es abordado durante toda una vida, entorno a los atributos que son significativo.

A strong bias is observed in the popular sociological explanations toward those notions of human action which emphasize its rational nature, grounded on the assumption that any given action is an effect of aims, values or attitudes of an actor. Such a point of view corresponds well with simple social surveys but fails to explain and describe inconsistencies in our thinking and acting, as well as those human activities which rest heavily on the “practical consciousness”, anchored in habits and material environment. Although there are some sociological approaches suited to explain these everyday practices, e.g. Merleau-Ponty’s phenomenology or Bourdieu’s idea of sense of practice, they are hardly used in empirical sociology. Drawing on Swidler’s notion of culture as a tool-kit, Giza-Poleszczuk’s and Marody’s model of social bond changes and, above all, on Jean-Claude Kaufmann’s theory, the paper aims at overcoming this stalemate. Kaufmann’s idea of habits and their dialectical relation with reflexivity is an attempt to create not only a multifaceted sociological theory of action but also empirical tools and guidelines designed to investigate the mundane interactions which have been already tested in several Kaufmann’s studies. Drawing on these empirical examples (mainly studies concerning housework and intimate relationships) main Kaufmann’s theoretical assumptions are being described and discussed, as well as some aspects of their affinity and difference in relation to other sociological theories and research programs.

Présentation de la thèse de Sr Christine Gautier soutenue le 31/0/2014 à la PUST (Pontificia Università San Tommaso d'Aquino), Rome.
A partir de la contribution de Thomas d'Aquin sur la Providence divine, réservant une large place au concours des causes secondes et à l’efficacité de l’action humaine, l'objet de la recherche vise déterminer comment l’activité humaine libre qu’est le travail se conjugue avec l’agir divin provident, éminent et infaillible ? En d’autres termes : le travail humain peut-il contribuer à la réalisation du dessein divin par une collaboration spécifique selon un mode original d’agir humain ?

Este livro examina os efeitos de um caso exemplar de concentração
da propriedade na mídia no Brasil: a aquisição, pelo Grupo RBS, de um dos jornais mais antigos de Santa Catarina, o diário A Notícia, em 2006. Ao longo de dez anos, os autores acompanharam as mudanças impostas pela RBS ao diário de Joinville (região Norte do Estado), com atenção especial para as consequências sobre os jornalistas.

« Quand tu es capitaine commandant, tu es propulsé. Tu es mis sur un piédestal en permanence. Mais le commandement, c'est du paraître. C'est du théâtre ! C'est que de la com'. Il faut attirer l'attention. Et ce sont les subordonnés qui en redemandent. Ils demandent que tu sois mégalo… un petit peu. Un chef, il faut que, de temps en temps, il pète un câble. Ils veulent un capitaine qui a de la gueule. Ta modestie, ils n'en veulent pas… Ils veulent que de la gloriole ! Du foutre, de la gloriole et de la fierté. » Alors que la lutte contre le terrorisme nous habitue toujours plus à la présence de militaires dans l'espace public, et que certains en appellent à l'armée pour « recadrer » et « remotiver » la jeunesse déshéritée, on sait en réalité bien peu de choses sur cette institution. Cet ouvrage, fruit d'une enquête par immersion en milieu officier, nous ouvre les portes d'un univers encore méconnu et en renouvelle les cadres d'analyse tout à la fois sociologiques et politiques. On découvre une institution étonnante traversée par des conflits et des rapports de force qui nous éclairent sur la violence ordinaire du monde social.

Kurumların norm sistemleri ya da norm-guided pratikler olduğu yönünde bir konsensüs bulunmaktadır. Bizzat bu konsensüsü tartışmaya açan çalışma, kurum tanımıyla ilişkilendirilen norm, işlev, güç, pratik, yapı gibi bir grup kavramı sorunsallaştırıyor. Bunun yanı sıra, kurumları uzamlar olarak kavramanın olanaklılığına odaklanan çalışma, eleştirel-realist tarzda geliştirilmiş bir çerçeve içerisinde kurumu yapı ile faillik arasındaki ontolojik dolayım olarak sunuyor ve bu dolayımın iki tarafını (yapı-kurum ve kurum-faillik) iki uzamsallık şeklinde formüle ediyor. Topos olarak kurum, sosyal yapıların nedensel güçlerini üzerinde cisimleştirdikleri bir zemine tekabül ederken, locus olarak kurum, faillerin stratejik ve dispozisyonel eylemleriyle yeniden ürettiği ve/veya dönüştürdüğü bir mevki olarak kendisini gösteriyor.

Following Sayer's (2010) examination of reflexivity and habitus, we focus on the transnational habitus (Darvin & Norton 2015) of Aaron, a Chinese international student at a U.S. university. Specifically, we examine how he wrestled with being identified as an ESL learner despite having attended a U.S. high school. Also exploring the relationship between reflexivity and emotions (Flam 2010), we draw on his written work, interviews, and his WeChat conversations. Our findings revealed that as a result of positioning himself as being better than the other Chinese students on campus (because of his English proficiency) and distancing himself from domestic U.S. students, Aaron did not capitalize on his Chinese-English bilingualism to extend his local social networks, which exacerbated his growing isolation at his home university. In tracing his emotional trajectory and strategies to cope with his predicament, we problematize the grand narrative of the global elite (Vandrick 2011) that overlooks the challenges encountered by affluent international students.

Mittlerweile können wir Bourdieu zu den Klassikern der Soziologie zählen. Das hat Folgen: Er wird vielfach nicht mehr in konstruktiver Weise gelesen, sondern gehört quasi zum bibliothekarischen Repertoire, das man zu Bildungszwecken, nicht aber zur Erhellung der Gegenwart und zur Anleitung der eigenen Forschung liest. Bourdieus Schriften, Theoreme, Grundbegriffe und sogar Einzelaussagen werden immer häufiger dazu verwendet, eigene Schriften durch seinen Namen aufzuwerten. Schlimmstenfalls, ein Trend quer durch alle Wissenschaftsdisziplinen, liest man Bourdieu gar nicht mehr, sondern zitiert ihn nur mehr oder eine seiner wohlklingenden Begriffsetiketten wie »Symbolkapital« oder »Kulturkapital«-und macht, was man ohnehin vorhatte. Berühmte Autoren laufen immer Gefahr, bloß zwecks symbolischer Überhöhung eines Autors (Schmuck-, Kompetenzzitation) benutzt zu werden. Manch einer plündert überhaupt nur die Literaturlisten Dritter. Beide Strategien haben zur Folge, dass die Zitationsraten Bourdieus weiter anwachsen, die inhaltliche Auseinandersetzung mit seinem Werk weiter nachlässt und die Entstehungskontexte seiner Schriften zunehmend in Vergessenheit geraten. Am Beispiel Bourdieus lässt sich derzeit besonders gut der »Matthäus-Effekt« (Merton) beobachten: Wer hat, dem wird gegeben, und wer berühmt ist, wird allein deshalb noch berühmter (vgl. Einleitung). Im Folgenden wird diese oberflächliche, strategische Nutzung Bourdieus ausgeblendet. Scholastische Kritik, die in Bourdieu nur noch einen Klassiker sieht, soll lediglich am Rande Berücksichtigung finden. Ferner bleibt vollkommen externe Kritik außen vor, die von einem anderen theoretischen Paradigma aus an Bourdieu herangetragen wird, ohne sich auf seine eigene Theorie einzulassen.

במאמר זה אבקש להבין כיצד בעלי השכלה אקדמאית נמוכי שכר חווים את מיקומם החברתי. הספרות שעסקה במצב זה של אי-הלימה בין המדדים השונים של הריבוד ( "סתירת סטטוס"), בחנה ומצאה תחושה חזקה של הפרת ציפיות לסטטוס לכיד. בבחינה פתוחה של חוויות המשכילים נמוכי השכר את מיקומם החברתי, באמצעות ראיונות חצי-מובנים, מצאתי כי הם מבכרים מימוש עצמי על פני הכנסה ולא מתמקדים בהפרת ציפיות. בדיון אצביע על החשיבות של הבנת תפישתם העצמית של משכילים נמוכי השכר לאור תפקידם המרכזי בהצתת מחאות חברתיות ורדיקליות פוליטית. מכאן אעלה השערה ראשונית בדבר אפשרויות ההנעה שלהם לפעולה במחאות.

Analisa-se, no presente artigo, a pertinência da crítica que Bernard Lahire avança contra a conta que Pierre Bourdieu dá das disposições à ação, especificamente quanto a seu caráter internamente homo- gêneo. Embasado, sobretudo, em pesquisa de caráter bibliográfico, com enfoque em certas obras fundamentais desses autores, expõe-se sumariamente o que é preciso considerar de seus modelos teórico-meto- dológicos para que se possa delinear com exatidão a referida crítica e o objeto criti- cado. Finalmente, examina-se suas limita- ções, bem como sua a propriedade.

This dissertation seeks to provide a solution to the declining Evangelical influence in the United States, particularly among Generation Z. The rise in number of those who do not subscribe to a particular religion (“nones”) has doubled in the last five years even amidst a steady church attendance and participation in religious activities. The popular Evangelical evaluation of this problem includes the idea that the cause is a lack or an insufficient amount of theology taught and learned. The popular response has been to increase theological knowledge churches and other places of learning. I am proposing, however, given the post-modern structures and commitments in our culture, that exclusive cognitivist solutions no longer work and something else must take its place. Research shows that theory and practice are both essential pedagogical tools for learning. This general principle is true and applicable, not only in secular settings, but in sacred settings as well. So, to inculcate a strong, flourishing, and God-honoring faith, Christian leaders must commit to deploying this theory-practice pedagogy aimed at Generation Z who happen to already be predisposed to accepting it.

Course Description: This course is centered around questioning our taken-for-granted assumptions about the human body and learning to think about the human body in new, creative, and surprising ways. To do that, this course is organized into four sections. In a sense, each section is a " short story " that tells a particular tale about human bodies, focusing on how they are experienced and how they come to be known. The first section, ​ " Learning to use the Body " ​ challenges us to think critically about how we learn to move our bodies in relation to other people, in relation to institutions, and in relation to social ideas about gender, race, and class. The second section,​ " Learning to Know the Body in Medicine " ​ investigates the history of how we have come to think about the human body as we do in the United States, particularly in medicine, and how surgeons and medical students are taught about the human body. In this section, we also examine how surgery impacts the social lives of people who experience it. The third section, ​ " Learning to Know the Body in Public " examines how the idea of " normal " and " disabled " bodies circulates in public. The fourth section, " Learning Sex & Gender " ​ invites us to rethink the commonplace idea (in the United States) that " sex " equals biology and " gender " equals social construction.

Cada día las ciudades del mundo, despiertan del espejismo que generó el paradigma de la automovilidad y sus múltiples externalidades, para apostarle a una movilidad urbana sostenible, incluyente y amigable con el medio ambiente, incentivando y promoviendo medios de transporte
no motorizados, como es la bicicleta, la cual se viene convirtiendo en una alternativa eficaz para realizar desplazamientos que permitan alcanzar diferentes motivos como: ir al trabajo, estudio, ocio, entre otros. Los grandes campus universitarios no son ajenos a estas tendencias mundiales y al interior de sus centros escolares, se han implementado sistemas de préstamo de bicicletas. El objetivo de este documento es describir las estrategias y actividades en el proceso educativo del
proyecto BiciCUT a partir de las diferentes corrientes y visiones educativas que permitan la implementación del sistema universitario de préstamo de bicicletas en la movilidad interior del Centro Universitario de Tonalá-Universidad de Guadalajara y generar nuevos hábitos de vida
saludable, movilidad eficiente y sostenible, de educación vial y convivencia en el entorno escolar, que pueden ser replicados en el espacio público social de la ciudad.

O artigo aborda as contribuições de Pierre Bourdieu para a discussão sobre classes sociais e educação. Para tanto, em um primeiro momento discorremos sobre os conceitos de habitus, capital cultural e campos. Após a elucidação desses conceitos, é analisada a teoria de Bourdieu sobre o sistema de ensino e as relações deste com a estratificação social, a herança familiar e as diferentes estratégias de investimento escolar. Por fim, apontamos os limites da teoria bourdiesiana sobre educação e as críticas construídas sobre a sua teoria que buscam avançar na análise de classes sociais e educação.
Palavras-chave: Educação e classes sociais; capital cultural; Bourdieu; desempenho escolar

La bellezza è un’abitudine? Veniamo al mondo già dotati di competenza estetica, cioè della capacità di “sentire” il bello e di apprezzare esteticamente oggetti ed eventi o, piuttosto, ce ne formiamo l’abito gradualmente? Questo libro, con un approccio interdisciplinare al confine tra storia della filosofia, arti, biologia e scienze cognitive, mette a fuoco il “tempo lungo” dell’aisthesis: quello del suo sviluppo nella vita individuale, tra vincoli biologici e routine specifiche della nicchia entro cui siamo inseriti. L’autrice, indagando la complessa famiglia di concetti che fa capo a quello di “abito” (habit, hexis, ethos, habitude, coutume), mostra come, da un lato, l’essere umano – anche per ragioni biologiche – non possa prescindere dall’acquisizione di habits in grado di dare forma al suo esperire (soprattutto estetico); dall’altro lato, come la contemporaneità iperestetizzata sembri oggi esigere, anziché una paziente formazione di abiti, l’adozione di labili, incostanti e volubili “belle” abitudini. Attraverso un’esplorazione appassionante che muove dal pensiero aristotelico per spingersi sino alle scienze cognitive e alle neuroscienze contemporanee, il volume sottolinea il valore della condivisione d’esperienza, dell’educazione estetica sin dall’infanzia, della curiosità e dell’“apertura alle cose” come vie possibili per la coltivazione della hexis aisthetikè.

The bachelor's thesis focuses on Reggae artists from Vienna (Austria) and their perception of the Rastafari philosophy. The Rastafarian movement originates from the Caribbean island of Jamaica and has advocated Black Power from the very beginning. In the context of globalisation the movement's rebellious philosophy has been adapted and nowadays Rastafari inspires millions of people regardless of the skin colour. Via the movement's strongest communication medium, Reggae music, the uplifting and Africa-oriented philosophy has also found its way to Vienna's music scene. The thesis represents a collection of the opinions of Vienna-based Reggae artists as I analyse their narratives about Rastafari's values and ideas.