Community Tolerance, Habitus, and Early Childhood Education in Schools: A Phenomenological Approach

This article theoretically discusses Arlie Hochschild's (1983, 1998) concept of the ‘real’ and ‘false’ self (1983: 194) and how this holds together her model about how it is we manage our emotions. Hochschild draws on ideas about surface acting, deep acting and authenticity to support her theory of emotion management. In this discussion I argue that these ideas undermine the clarity of the theoretical model Hochschild tries to develop to explain emotion management. The first aim here is to demonstrate that this concept of the real and false self acts as an unnecessary conceptual linchpin making Hochschild's ideas about emotion management opaque. The second aim in this article is to theoretically engage with Pierre Bourdieu's (1984, 1990) concept of habitus as a way of overcoming Hochschild's idea of the real and false self.

ABSTRACTThe term “emotional practices” is gaining currency in the historical study of emotions. This essay discusses the theoretical and methodological implications of this concept. A definition of emotion informed by practice theory promises to bridge persistent dichotomies with which historians of emotion grapple, such as body and mind, structure and agency, as well as expression and experience. Practice theory emphasizes the importance of habituation and social context and is thus consistent with, and could enrich, psychological models of situated, distributed, and embodied cognition and their approaches to the study of emotion.It is suggested here that practices not only generate emotions, but that emotions themselves can be viewed as a practical engagement with the world. Conceiving of emotions as practices means understanding them as emerging from bodily dispositions conditioned by a social context, which always has cultural and historical specificity. Emotion‐as‐practice is bound up with and dependent on “emotional practices,” defined here as practices involving the self (as body and mind), language, material artifacts, the environment, and other people. Drawing on Pierre Bourdieu's concept of habitus, the essay emphasizes that the body is not a static, timeless, universal foundation that produces ahistorical emotional arousal, but is itself socially situated, adaptive, trained, plastic, and thus historical. Four kinds of emotional practices that make use of the capacities of a body trained by specific social settings and power relations are sketched out—mobilizing, naming, communicating, and regulating emotion—as are consequences for method in historical research.

This research paper critically examines William H. Sheldon's somatotype theory through a social constructionist lens, addressing significant gaps in its understanding within contemporary sociological frameworks. Sheldon's theory, which categorizes individuals into ectomorphs, mesomorphs, and endomorphs, has been criticized for its methodological, scientific, and conceptual limitations. Despite extensive critique, the intersection of Sheldon's biologically deterministic approach with the sociology of the body remains underexplored. This research employs a desk research methodology, utilizing content and critical analysis to integrate existing criticisms with insights from feminist theory, cultural representation, phenomenology, and Pierre Bourdieu's concepts of habitus and field. The study explores four primary areas: historical evolution of body types, commercialization and body image, the "lived body" concept, and Bourdieu’s habitus. It argues that social and political transformations throughout history have significantly influenced physical and behavioral characteristics, challenging the static nature of Sheldon's classifications. The commercialization of body image through media and advertising perpetuates narrow ideals of gender roles and sexual identities, questioning the relevance of Sheldon's somatotypes in modern consumer culture. The phenomenological perspective of the "lived body" emphasizes subjective experience and embodied consciousness, offering a more dynamic understanding of human behavior compared to Sheldon's fixed categories. Bourdieu’s habitus and field concepts highlight the embodiment of social norms and the impact of social contexts on bodily practices, contrasting sharply with Sheldon's reductionist view. The findings underscore the importance of considering historical, social, and cultural factors in understanding body types and behaviors. By bridging Sheldon's theory with contemporary sociological perspectives, this research provides a nuanced critique that highlights the limitations of biological determinism and advocates for a more comprehensive, socially informed approach to studying body image and identity. This paper contributes to the broader discourse on the sociology of the body, emphasizing the need for interdisciplinary and dynamic frameworks in examining the complex interplay between biology and social construction.

The use of Pierre Bourdieu's distinction concepts in scientific articles studying food and eating: A narrative review

It is necessary to consider an examination that causes our interests, attitudes and behaviors towards art and makes the creation and consumption of art meaningful and understandable from different perspectives. The interaction between the elements of social structure and art is one of the areas that can be addressed in this sense. This situation requires a shift to a sociological point of view because it contains theoretical bases that will enable the examination. One of the theoretical structures that will enable a sociological examination is Pierre Bourdieu's concept of habitus. The concept of habitus represents our habits, tendencies, appreciations, etc. While thinking about our artistic tendencies, appreciations, behaviors and predispositions, the role and decisiveness of habitus emerge as an approach that we can use in theory. This study aims to try to explain the concept of habitus, which is mentioned with sociologist Pierre Bourdieu, in the context of Visual Arts Education. The research was created based on the literature review. Within the scope of the literature, the theoretical foundations of the concept of habitus have been explained and summarized, and the basic characteristics of habitus have been interpreted through art and visual arts education. Based on the findings of the research, the concept of habitus has emerged as a theoretical approach that will help art education researchers to make sense of artistic and educational behaviors and encourage them to think deeper about the subject.

This article explores the forging of ethnic identity by urban Malays in Malaysia around a dialectic between being Islamic and being Malay. I introduce Pierre Bourdieu's concept of habitus and Anthony Giddens's notion of reflexivity to argue that the Islamic subject in Malaysia engages in different types of interaction which demand varying degrees of reflexivity. While Bourdieu's concept of habitus importantly reveals the actor to be a cultural agent, it denies the individual the meaningful agency that the increasing reflexivity of modernity demands. I suggest that Bourdieu's assertion that the dispositions of habitus are less than conscious does not hold true in a highly reflexive modernity. In this context, the individual is sufficiently conscious of his/her identity to be able to construct it in ways that allow it to be employed as a political weapon.

This study uses the concepts of Bourdieu’s sociological theory to investigate factors influencing technology use in teaching African languages. The study contends that language lecturers’ choices in teaching with technology were affected by the social phenomena of the field in which they operate. By adopting Bourdieu’s concepts of habitus, capital, and field, the study offers a multi pronged approach to understanding the complex nature of the relationship between practices of individuals and social structures. A thematic textual analysis was used to investigate the attitudes of lecturers who taught African languages in selected public universities in KwaZulu-Natal, South Africa. The analysis reveals a mutually reinforcing relationship between individuals who operate in the teaching field and their behavioural attitudes towards using technology in teaching African languages. The study contributes to understanding how individuals and groups navigate different social and cultural contexts and how they could use their resources to the advantage of their fields. In addition, the study showed how agents actively try to shape their current teaching practices and adopt new approaches while subtly resisting external pressures that conflict with the practical realities of their field and their audience (students). The results of the interviews indicate that individuals' behaviours were influenced by the forces of the field where they operated, external factors and their habitus. This study recommends that policymakers collaborate with stakeholders like communities, governments, institutions, and lecturers to ensure technology development for teaching African languages yields desirable results. It also suggests African countries create an enabling environment for African languages to thrive, and future research adopts an integrated approach examining various factors influencing technology use in language teaching.

Realist scholars are increasingly turning their attention to Pierre Bourdieu's concept of habitus or dispositions as a way of theorizing thought and behaviour. In this article, the author offers a contribution, based on Erich Fromm's social psychology, to the realist theory of habitus. The author argues that while Bourdieu and Fromm both see the quest for meaning as the source of subjectivity in social life, Fromm goes further than Bourdieu in analysing the psychodynamic consequences of the acquisition of habitus. Fromm provides additional tools to understand the properties of habitus that emerge from its interaction with primary psychological needs. Principally, Fromm's work reveals an undertheorized set of emergent properties of habitus.

This article examines the process of rehabilitation through Wendy Seymour's concept of re-embodiment and Pierre Bourdieu's concept of habitus. It argues that rehabilitation practitioners need to focus not only on the damaged body of the patient, but also on the patient's subjective experiences of health and illness and the wider social context in which they occur. The process of disembodiment caused by periods of injury or sickness creates a rupture in the ordinary experience of the individual in society. In doing so, it renders both the individual habitus and ordinary societal conceptions problematic. Individuals must then embark on a process of transformation or identity reconstruction, whereby they again come to understand themselves as “healthy”. As rehabilitation workers are likely to work closely with people over an extended period of time, they are in an excellent position to consider the person not just as an objective patient, but as a person or subject influenced by many overlapping social forces and relationships that have an impact upon their reconstitution of identity, their rehabilitation and re-embodiment. Thus, rehabilitation as re-embodiment offers an opportunity for both the patient and practitioner to reconsider themselves and their place in society, and in doing so, to effect social change both within themselves and society at large.

Sexuality is a multidimensional aspect of human life that includes sexual behaviors, sexual feelings, and sexual orientation (see the separate Oxford Bibliographies in Sociology article “Sexualities” by Nancy Fischer). Sexual expression is influenced by psychological factors such as attitudes, emotions, and the learned residues of past experience, as well as social factors such as social norms and laws, and one’s social identities and relationships, including (potential) partners and social networks. Sexuality and sexual expression also have a biological base, as genetic inheritance and the resulting anatomy and physiology of the human body set the parameters of human sexual behavior, both solo and partnered. Thus, we need a biopsychosocial perspective to incorporate the relevant influences on an individual’s sexual expression and lifestyle. Sexuality and its expression play critical roles throughout an individual’s life. Scholars have often focused on sexuality in a single stage of life—childhood, adolescence, adulthood, later life—or within a specific type of relationship—noncommitted (i.e., casual or “hookups”), premarital, marital, divorced, cohabiting. In reality, sexuality undergoes a continuous process of development from birth to death. Thus, in addition to a biopsychosocial perspective, we need a perspective that has the breadth to encompass this lifelong process. The life course perspective (see the separate Oxford Bibliographies in Sociology article “Life Course” by Deborah Carr) is based upon four key assumptions: 1) lives are embedded in and shaped by historical context; 2) individuals construct their own lives, within the constraints of historical and social context; 3) lives are intertwined through social relationships; and 4) the meaning and impact of a life transition depends on when it occurs. Applied to sexuality, this perspective recognizes the impact of biology via inheritance at birth; biological processes such as puberty, menopause, and aging; and influences related to the body. The historical and social context, particularly extant norms and laws relating to sexual practices, intersecting social identities, and relationships is also important. Sexual expression is further influenced by families, social networks, and intimate relationships. Moreover, within the constraints related to their biological, social, and historical contexts, individuals exercise agency and play an active role in constructing their sexuality. Lastly, life events, and their timing, have a major impact on an individual’s current and later sexuality (e.g., consider the effects of pregnancy at 15 versus 25 versus 45 years of age). Combining an interdisciplinary biopsychosocial perspective on sexuality with a broad life course perspective on the influences on individuals’ lives yields a powerful and nuanced analysis of sexual expression throughout life.

How are we to understand the spread of the notion of capacity building in neighbourhood regeneration and policies to fight social exclusion? In this article, capacity building is understood as central to the mode of contemporary governance and the strategies of ‘the third way’ in England and Denmark. The article explores the concept of community capacity building and its relations to social capital. It argues that the Foucaultian concept of ‘management of possibilities’ is a useful ‘grid of intelligibility’ for a mode of government that works by constructing particular subjectivities of inclusion. It argues further that Bourdieu's notion of ‘habitus’ enables analysis of how processes of capacity building are embodied and how the capacity building approach is legitimized. Using local experiences of neighbourhood regeneration, it discusses how community capacity building depends on particular forms of social capital and involves the naturalization of particular capacities. The advantage of this perspective lies in disclosing how inclusion becomes dependent on acquiring a particular curriculum of capacities relating to the area and its inhabitants.Résumé Comment appréhender la progression de la notion de renforcement des capacités dans le cadre de la régénération de quartiers et des politiques de lutte contre l'exclusion sociale? Le renforcement des capacités est considéré ici comme un élément central de la gouvernance contemporaine et des stratégies de ‘la troisième voie’ en Angleterre et au Danemark. L'article explore le concept de renforcement des capacités communautaires, ainsi que ses rapports avec le capital social. ‘Aménager la probabilité’, le concept de Foucault, constitue une ‘grille d'intelligibilité’ pour un mode de gouvernement qui fonctionne en développant des subjectivités d'inclusion spécifiques. De plus, la notion d'‘habitus’ de Bourdieu permet d'analyser comment les processus de renforcement des capacités se concrétisent et comment l'approche du renforcement des capacités trouve sa légitimité. En s'appuyant sur des expériences locales de régénération de quartiers, l'article étudie la manière dont le développement des capacités communautaires dépend de formes spécifiques de capital social et exige l'acclimatation de certaines capacités. Cette perspective a pour avantage de révéler de quelle façon l'inclusion devient dépendante de l'acquisition d'un programme de capacités propre à la zone et à ses habitants.

Feminine Identity in Ultra-Orthodox Jewish Women's Contemporary Art Noa Lea Cohn (bio) MY MARILYN MONROE: YEHUDIT LEVY'S VISION OF SARAH SCHENIRER On the cover of this issue of Shofar is a remarkable piece of art entitled My Marilyn Monroe 1, part of the series Identity Cardiogram (2016) by the Haredi artist Yehudit Levy (b. 1993, a pseudonym). In the series, Levy contests some conceptual and philosophical principles of her own community, Haredi society—and courageously and critically brings to the fore burning issues. This image corresponds with and responds to Western celebrity culture. It uses as its model Marilyn Monroe, a sex symbol, brand name, and collective icon in Western culture. In this work, Levy replaces Monroe with an image of Sarah Schenirer, founder of the Bais Yaakov school movement, who has become a mother figure and role model in Haredi society. This work of art demands that scholars address a topic rarely brought to the fore: women's identity among female ultra-Orthodox Jewish artists.1 My analyses of My Marilyn Monroe 1 and other works created over the first two decades of this millennium are drawn from anthropologist Pierre Bourdieu's concept of habitus, which looks at cultural structures, practices, and codes.2 This analysis also dismantles the stereotype of Jewish ultra-Orthodoxy as one hue of black—based on their mode of dressing in black clothing—when in actuality the society has "multicolored" nuances within and among its streams and sub-streams. As director and curator of the first gallery representing the ultra-Orthodox community, the ArtShelter Gallery, which has created opportunities to showcase to the public Haredi art and fostered dialogue between diverse communities, I have been in a unique position to gauge the state of the field of ultra-Orthodox women's [End Page 281] contemporary art. Following my discussion of Levy's work, I will offer my perspective on this exciting, emerging area of artistic production. For years, artwork was underdeveloped—or not developed at all—among ultra-Orthodox Jews.3 This dearth of artwork happened for two reasons: first, there is an injunction against creating idols or graven images, and, second, Torah study is paramount for men, leaving no time for "recreational" activities such as art. Conversely, women are not bound by the obligation for daily Torah study, and therefore they have been permitted the time it takes to be dedicated to creative arts. That said, women's involvement was generally craft based, and when they engaged in more traditional high-art forms, it was largely hobby based, with little to no disciplined study nor career development. This has changed in the past decade, in large part due to the influx of the newly religious, a number of whom brought professional and/or academic training in the arts. Even though professional art training began to emerge within ultra-Orthodox circles, the specific topical focus on women or femininity was skirted by most female artists due to its political and social complexity within the culture. Yet the emergence of a few female ultra-Orthodox artists whose work homed in on the feminine—be it directly or indirectly—are the focus of this article. Levy's work offers a creative evocation of an important figure in the lives of many Orthodox girls and women and highlights a significant history. In the nineteenth century, as part of quotas that required Jews to study in non-Jewish institutions of learning, girls were placed within the educational system in Eastern Europe and particularly the Pale of Settlement. By sending girls to school in order to fulfill the quota, the Jewish communities enabled boys to continue their religious learning. The impact of this secular education for girls was generations of Jewish women with a general and political education, who spoke foreign languages (not only Yiddish), and became cultural consumers of theater, music, and novels. These same Jewish women, however, were forbidden from widening their Jewish education. This prohibition was based on the Talmudic ruling, "whoever teaches his daughter Torah, teaches her obscenity" (BT, Sotah 20a). But there was a concern that secular [End Page 282] education opened the door to Jewish women's assimilation, that young...

Aim: To investigate how differences in types of professions and rationalities affect the management of inter-sectoral trajectories in psychiatric health care in the Capital Region of Denmark.
 Background: Some psychiatry users experience a lack of coherence between the mental health care treatment provided at hospitals and run by the regions, and that provided at residential psychiatric units run by municipalities. The literature points to various challenges in this field of research, related to transitions that need rethinking and further examination.
 Method: The approach is an eclectic use of theory and methods in a theory-governed analysis of empirical data built up from focus group interviews with professionals in mental health care centres and social psychiatric residencies. We classify the positions from the data using a theoretical framework based on Max Weber's theory of ideal types and from Pierre Bourdieu's concept of habitus. Our analysis outlines a theory about the practice of transitions in inter-sectoral trajectories in psychiatric health care. 
 Results: From the empirical material, we were able to construct different professional ideal types related to mental health care psychiatry and social psychiatry. The construction points to differences in the habitual basis of action that maintains institutional distinctions.
 Discussion: Differences in ideal types are connected to the prevailing positions of the two sectors, in which management in health care centres follows a dominant medical rationality, and management in residencies draws on a social and social educational legitimacy.
 Conclusion: We find differences between the rationalities and habitus of staff at regional hospitals and municipal residencies that enable us to explain how management contributes to trajectories in psychiatric health care. Choices concerning trajectory transitions relate to a combination of habitual professional inclinations and the management of trajectories streamlined through illness classification based on a neoliberal governance model. Future management must be aware of the different rationalities linked to professional and institutional logics when planning; and this requires reflexivity and awareness of the management of intersectoral collaboration.

Drawing on Pierre Bourdieu's concepts of habitus, field and capital, this paper outlines how smart metering demand management programs could be redesigned to bring together the competing fields of resource management and domestic life. Comfort and cleanliness expectations, which are ingrained in the habitus of householders and the field of domestic life, are often overlooked in demand management programs, which focus instead on making existing and evolving expectations more efficient. This paper draws on preliminary findings from qualitative research activities with householders who received consumption feedback through an in-home display, and/or variable price signals --- both enabled by smart meters. The paper offers insights for designers of interactive demand management strategies about how to go beyond achieving efficiency benefits in the home in order to fundamentally change expectations and norms ingrained in the habitus.

‘Social health’, ‘physical health’, and well-being: Analysing with bourdieusian concepts the interplay between the practices of heavy drinking and exercise among young people