Unlock the Power of Bourdieusian Theory: A 20th Century Sociological Revolution

Pierre Bourdieu is one of the most influential sociologists of the 20th century. He came up with the Bourdeusian theory, which is an integrated theoretical framework that shows how sociologists develop strategies that are related to the needs of the social environments they inhabit (Kim 363). The theory offers practical solutions for various sociological divisions such as objective/subjective, structure/agency, material/symbolic, private/ public, empirical/theoretical, and micro/macro (Kim 364). It also addresses other sociological concerns like helping people to understand power relations and the practical logic of our daily lives (Fowler 3). For instance, it is useful in addressing food-related issues to prove that the sociology of food and nutrition contributes to the growth of sociological theories.

Is your time best spent reading someone else’s essay? Get a 100% original essay FROM A CERTIFIED WRITER!

Save 25%

The Bourdeusian theory is drawn on particular words and metaphors such as habitus, practice, and field, which are useful in exploring different themes. The habitus concept is fundamental to the theoretical work of Bourdieu. It is used to explain behavioral regularities that are related to specific social structures such as race and gender without overlooking a person's agency (Madeira et al., 109). Habitus also examines how social structures do not always influence behavior. The concept of field is used to represent areas of production and appropriation of status and knowledge, and the positions held by people as they struggle to acquire and monopolize capital. Tichavakunda defines it as structural spaces that are organized in certain forms of capital that have dominant and subordinate positions (655). The model of practice was used by Bourdieu to explain action as an outcome of the relationship between habitus, capital, and field. According to Wacquant, the practice is any method that can be used to overcome the dichotomy of subjective/objective and other related divisions like freedom/necessity (67).

The Bourdieusian theory was a way of accounting for particular social, personal, and historical contexts of Bourdieu's life. Socially, Bourdieu lived in varying social environments that shaped his ideas. The school, battlefields, and the family setting were the main areas where he interacted with people of different cultural and social backgrounds. During these interactions, he discovered that social exchanges are done to gain profit or particular prizes. Thus, he came up with two significant components to define social capital; social relations and resources that are intrinsic in the relationships (Wacquant 68). His main aim was to prove that people cannot exist independently, and they tend to explore relationships among themselves for particular benefits (Wacquant 68). Bourdeau discovered that social capital helps a person to exercise some power or control on a group of people who mobilize resources.

In the personal context, Bourdieu used the habitus model as a way of expressing the social and cultural history of an individual. He aimed to explain his own social and cultural experiences during the Algerian liberation war. He discovered that an individual's habitus is constructed over time as they participate in specific social fields (Kemmis 235). Bourdieu explained that a person's habitus that is inoculated during childhood is more durable than secondary habitus that may be acquired through education or trade. The primary habitus influences how people behave, and it even becomes their second nature. Thus, habitus acts as a connection between individuals and social spheres, but individuals are different in their social and cultural experiences.

In historical context, the theory was created to account for the historical disjuncture that was created during the Algerian war for national liberation. He used concepts from the philosophical origin of habitus to explain the post-modernization of French (Hallett 124). He used the theory to express his concerns about colonial domination (Wacquant, 70). His arguments as a revolutionary optimist focused on Algeria during the colonial period, while his ideas as a critical pessimist focused on French. He explained symbolic violence using the habitus concept to show the differences between the metropolis and colonialists.

The theory arises at this moment because several fields have been affected that it is difficult for them to function. The field of health is the only active area that it is trying to come up with solutions for COVID-19. The social and cultural structures have also been profoundly affected by the health crisis. The life of Bourdieu is reflected in this theory in how he explains how people can be connected socially, but their experiences can separate them. During his life, he interacted with people from different cultural and social backgrounds, and he realized they differed in their views on several issues (Fowler 18). His experiences in Algeria made him discover that several factors can influence how people succeed or survive in a particular field. He addressed these issues in the concept of habitus.

Currently, the world is experiencing a crisis that has altered several forms of socialization. Following the COVID-19 pandemic, several socialization avenues have been closed. Schools, places of worship, and recreation facilities have been shut down to prevent the spread of the virus. According to the Bourdieusian theory, habitus is a part of the socialization process where our past experiences categorize our behaviors (Bandeira, 14). Peoples' experiences during childhood or in the past, affect how they perceive or respond to different contexts. For instance, people in countries that have experienced pandemics before are taking preventive measures more seriously compared to those from countries that have not suffered similar experiences in the past.

Bourdieusian theory argues that social exchanges are done to gain profits and other economic gains. In addition, it asserts that people cannot live independently of each other as social exchanges connect them (Fowler 21). This has been proved during this period where people are urged to support one another. Social structures such as gender, ethnicity, and race have been overlooked during these hard times. Equally, people are not allowed to socialize unless if they are working towards achieving something that can lessen the burden.

Subsequent scholarships of the theory, especially in education and health, have led to new elaborations of the theory. The illustrations have created a close relationship between habitus, capital, and field (Bandeira 14). The functioning of the society is based on the interplay between capital and habitus, with their interactions patterned differently in particular areas. Thus, habitus relates the behaviors and perceptions of people to their objective living environments or conditions (Bandeira 14). Its impacts are influenced by the amount and form of capital available to people (Fowler, 18). The interaction between capital and habitus is vital, but its implications vary according to the social fields it operates (Tichavakunda 660). The theory has also been elaborated in architecture to offer a better understanding of structures (Kemmis 228). The interrelation of these elements has led to the discovery that creating an autonomous field in diverse sectors like health and education requires an increase in social capital (Madeiras, 111). In addition, it has been discovered that to compete for limited resources, social and economic capital effectively should be increased.

The current historical and informational changes, concerns, and gaps have transformed some aspects of the theory. The most apparent transformation is in the habitus theoretical framework. Current changes have made it challenging to overlook social structures like gender and ethnicity when examining differences in behaviors and perceptions. The change mainly results from the identification of particular mismatches between habitus and field. Thus, it diverges from the original formulation or assumption that social structures do not influence behavior.

Conclusively, the Bourdieusian theory is still relevant to current sociologists, because it can be applied in explaining several concepts. The theory is based on particular theoretical frameworks like field, habitus, and practice. It was created to create a historical disjuncture during the Algerian national liberation war. It was also created to prove particular personal and social concepts. Personal experiences influenced most of the ideas in theory. The theory has come to light during this time when socialization has been affected by the COVID-19 pandemic.

Works Cited

Bandeira de Melo, Patricia, et al. "Change of habitus: The young people and the free public university in Northeast Brazil." Policy Futures in Education 14.7 (2016): 956-970. Doi/abs/10.1177/1478210316640979

Fowler, Bridget. "Pierre Bourdieu on social transformation, with particular reference to political and symbolic revolutions." Theory and Society, (2020): 1-25. https://link.springer.com/article/10.1007/s11186-019-09375-z

Hallett, Tim, and Matthew Dougherty. "Bourdieu and Organizations." The Oxford Handbook of Pierre Bourdieu. 2018. Print.

Kemmis, Stephen, and Kathleen Mahon. "Coming to 'practice architectures': A genealogy of the theory." Exploring Education and Professional Practice. Springer, Singapore, 2017. 219-238. https://link.springer.com/chapter/10.1007/978-981-10-2219-7_13

Kim, Jaeeun. "Ethnic capital, migration, and citizenship: a Bourdieusian perspective." Ethnic and Racial Studies 42.3 (2019): 357-385. Doi/abs/10.1080/01419870.2019.1535131

Madeira, Francilene Batista, et al. "Lifestyle, habitus, and health promotion: some approaches." Saude e Sociedade 27 (2018): 106-115. https://www.scielosp.org/article/sausoc/2018.v27n1/106-115/en/

Tichavakunda, Antar A. "An Overdue Theoretical Discourse: Pierre Bourdieu's Theory of Practice and Critical Race Theory in Education." Educational Studies 55.6 (2019): 651-666. Doi/abs/10.1080/00131946.2019.1666395Wacquant, Loic. "A concise genealogy and anatomy of habitus." The Sociological Review 64.1 (2016): 64-72. Doi/abs/10.1111/1467-954X.12356