СИМВОЛІЧНЕ НАСИЛЬСТВО У СОЦІАЛЬНІЙ ТЕОРІЇ П'ЄРА БУРДЬЄ: РЕЦЕПЦІЯ В РЕЛІГІЙНІЙ СФЕРІ

Abstract

The purpose of the article is to uncover the potential of symbolic violence in the religious sphere on the basis of an analysis of P. Bourdieu's social space concept. The achievement of the goal involves solutions for the following tasks: a) to determine the peculiarities of the rivalry of religious relations subjects for domination in the religious field; b) to find out the impact specifics of the symbolic resource depending on the religious interests and needs of individuals. The theoretical basis of the study is based on P. Bourdieu's concept of social space, which is built around the triad "field" – "capital" – "habitus". The basis of symbolic violence in the religious field is, on the one hand, the competition for monopoly on symbolic capital, on the other, the laity's demand for religious needs and the supply of capital by religious instances – individuals or instituts. Religious habitus determines the nature, form and effectiveness of strategies that may involve religious authorities to the activities distribution for the satisfaction of their own religious interests. The scientific novelty of the results obtained is the understanding of the rivalry of agents of the religious field for the possession of symbolic capital as a struggle for recognition by other entities, as well as by laity as consumers of religious services. Social recognition is seen as a vital need of individuals, rooted in the intersubjective conditions of their activity and dependent on the approving reactions of an entourage. Within the religious field, symbolic violence unfolds depending on the individuals' or instituts' position in the structure of the religious power distribution, as well as the nature of competition for the monopoly on the production and disposal of religious capital. Religious capital acts as a tool of domination, which allows to commit symbolic violence in the religious sphere by imposing senses, meanings, norms, rules. Consequently, practices of symbolic violence function in the form of introducing into the habitus of individuals perceptions of the social world based on religious values. The rivalry of participants in the struggle for monopoly ownership of symbolic capital in the religious field of – a "church", a "prophet" and a "sorcerer" – is accompanied by the establishment of religious pluralism and a free "religions market".