Kinds Of Habitus Research Articles

On the treatment of so-called scrofulous eye diseases

The outpatient daily practice of every doctor-ophthalmologist and non-ophthalmologist, especially in the area where he has in front of him a sufficient contingent of scrofulous eye diseases for observation, usually connected with a kind of Habitus'oM of patients: diseases of the ears and places of the skin, with an increase in the cervical, submandibular and other glands and very often with symptoms of a pulmonary nature at subfebrile temperature - all this has long forced and continues to lead to the conclusion that eye scrofula is one of the manifestations of a general disease of the body and that it has a known connection with tuberculosis.

Manuel Enríquez: artífice del Foro Internacional de Música Nueva. Estudio de un campo cultural

This article analyzes the creation and consolidation of the Foro Internacional de Musica Nueva Manuel Enriquez from the field theory of Pierre Bourdieu. This event which takes place annually in Mexico and whose purpose is to present current concert music has been a musical reference scenario from 1979 to date. Therefore, throughout this paper the advent and development of this space is studied trying to understand the context in which it took place, its foundation and how it came to be consolidated in the Mexican music scene, while discerning the importance that had Manuel had Enriquez as the architect of the Forum. For this, a historical line is generated through which it is possible to understand an important part of its operation, that is, to observe how it is constituted, what its dynamics are and what kind of habitus it has generated.

Practices of everyday life of teen mothers: Their use of habitus and symbolic power in the community

In traditional societies, teen mothers often face rejection from the community they live in. This article proposes that although teen mothers face such problems, they do necessarily surrender to the domination of society if they fight for dignity and identity. The study focused on the use ofhabitus and symbolic capital in the practice of everyday life by 16 teen mothers living in various communities in Khan Kaen province. The data were analyzed under the framework of the practice of everyday life of Pierre Bourdieu. Qualitative research methods were employed in the study. The data were collected by recording the participants' life histories together with in-depth interviews and observation. Content analysis was used to analyze the data. The results of the study revealed that when the teen mothers confronted bias, gossip, discrimination, and rejection from the community, they used certain kinds of habitus, including not or responding with irritating actions;' or if they were treated harshly; they responded in the same manner in order to handle the situations under their individual capital. This included the use of symbolic capital, including having the father of their child, motherhood, and the prestige of the partner's parents, to negotiate with the community in order to be recognized. It also included the conversion of these kinds of capital into another kind of capital which was beneficial to their everyday practices. Therefore, habitus and symbolic capital were the major forces in transforming the teen mothers from the status of victim to one of agency that can be used to negotiate for social positions.

The Conversational Turn in Shakespeare

The OED distinguishes two principal senses of the word “conversation”: “the action of living or having one’s being in a place or among persons”, and “interchange of words, thoughts”. The first (indicating a kind of habitus, frequently with moral inflection) presumes more about a conversant than the second. Hence in Pericles Gower speaks of the hero as “the good in conversation”. While there is some overlap, there is a significant gap in meaning and a kind of cultural struggle waged between the two. In the early modern period the first sense (deriving from Augustine and the Theatrum Mundi) might be thought of as dominant and the second emergent. Both were the focus of theoretical elaboration: the first principally by puritans (resulting in a register of “Christian conversation”), the second in two principle ways, by Steffano Guazzo and Montaigne. Guazzo’s Civile Conversation (tr.1581, 1586) begins by conceding its profanity in Augustinian terms, but then proceeds to redefine the word in a secular, pragmatic and essentially modern sense. Montaigne’s understanding of conversation is informed by Guazzo’s but adds a sophisticated understanding of conversation as dialectic. What I propose is to sketch these various meanings of the word “conversation”, speak to the “turn” from one end of its spectrum of meanings to the other, and then identify this spectrum of meanings in Shakespeare. That Shakespeare understands conversation in its pragmatic sense should come as no surprise, but that he should systematically understand it in the sense of a moral habitus while also exploring it in the sense of dialectic should surprise.

Lanhydrock’s autobiographical instillation: books, reputation, and habitat in early modern England

The library at Lanhydrock in Cornwall contains many books annotated by its seventeenth-century owners. The complex meanings these books carried depended on their physical location in the Cornish landscape, and the meaning of that landscape was in turn shaped by the presence of the marked books. Early moderns were adept at creating and interpreting such context-specific assemblages of books which projected autobiographical personae. These habits were a means by which book-users could simultaneously fit themselves to their environments (or “habitats”) and reshape those environments in a reciprocal process of fashioning. Public reputation was an important consideration guiding these practices. This model of the interaction of books, reputation, and habitat can be extended beyond physical locations like Lanhydrock to help understand how early moderns inhabited their economic culture. Customizing books shaped users as agents equipped with the kind of habitus demanded by the “credit economy” and reproduced its moral codes.

Habitus y sentido práctico: la recuperación del agente en la obra de Bourdieu. Habitus and practice sense: the retrieval of the agent in Bourdieu’s literature

The concept of habitas plays a central role in Pierre Bourdieu’s theory of practice. In this paper critically explore some relevant aspects of this heuristic instrument: its philosophical and sociological origins; the reasons for its sociological reinvention; the nature of habitas as a generative matrix of the most diverse patterns of social practice; its mediation functions between structure and action; its origins from the conditions of life of social groups, the relationship between habitus, common sense and the strategies of adaptation to objective conditions; the different kinds of habitus: the role of a symbolically structured environment in the production and reproduction of habits of masculine domination. In a conclusive summary, make some suggestions about the relevance that Bourdieu’s theory of habitus may have, in my opinion, for the theory and practice of Social Work.