The physical embodiment of cultural
capital, or, the deeply ingrained habits, skills, and dispositions that we
possess due to our life experiences.
Appropriated by the French sociologist of
culture and education, Pierre Bourdieu from, in his own account, the tradition
of Aristotle, Aquinas and figures in
European philosophy, including Hegel
and Durkheim.
Bourdieu defines habitus as 'a durable, transposable system of
definitions' acquired initially by the young child in the home as a result
of the conscious and unconscious practices of her/his family. This comprises
the 'primary habitus'.
Subsequently this is transformed into a
secondary, tertiary or further habitus by the child's passage through different
social institutions, principally schooling.
This developed habitus contains within
it, however, as Bourdieu makes clear, the characteristics of early
socialization in the home and family, which persist as 'the basis of all
subsequent experiences ... from restructuring to restructuring'.
Bourdieu's notion of structure implies a
flexible idea of Determination. The habitus is both structured and structuring.
It is the consequence of an individual's family, class position, status,
education, ideology and distinctive tastes (derived from the individual
histories of its contributing members), and might also be more broadly derived
from a common historically produced set of dispositions on the part of a
particular social or ethnic group.
As Bourdieu writes, 'The habitus - embodied history, internalized as second nature and so
forgotten as history - is the active presence of the whole past of which it is
the product'.
At the same time this acquired
configuration is open to creative variation as the individual meshes with a
relatively stable common habitus and conducts this forward. The individual's
habitus therefore emerges from a dialogue with a family, ethnic, class-based or
gendered collective habitus in an evolving process of structuration and
restructuration that shapes individual and social mobility.
The habitus is therefore a generative
rather than a fixed system: a basis from which endless improvisations can
derive; a 'practical mastery' of skills, routines, aptitudes and assumptions,
which leaves the individual free to make (albeit limited) choices in the
encounter with new environments or fields.
As in a sport or jazz, in Bourdieu's
favoured analogies, mastery of the rules or an instrument gives a 'feel for the
game', which enables individuals to improvise in response to the circumstances
of the moment. As in these cases, habitus, in an important emphasis, is also
'embodied', articulated in Body language and gesture across an entire range of
concrete behaviours, from patterns of consumption to decisions as to how to use
one's time.
A
Glossary of Literary and Cultural Theory | Peter Brooker
image courtesy: edfound@slidsharedotnet
image courtesy: edfound@slidsharedotnet
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