Lea Perez Marasigan Instructor, Sociology UP Los Banos

Central concepts in Bourdieu’s Framework  A central element in the analytical framework of Bourdieu is the examination of the on-going and continuous competition for valued resources (CAPITAL) and the relations of domination and subordination found in the various FIELDS and in the wider SOCIAL SPACE. .

e. Cultural goods  Institutionalized: knowledge and skills that are certified.money and property rights (considered to be superior capital)  Social. ie.what you can get from whom you know  Cultural. recognitions  Embodied: including linguistics (habitus) . i.knowledge and skills  Objectified: knowledge and skills transformed into material products.CAPITAL  (Generative) Resources that are valued and that are object of struggle  There are various forms of capital  Economic. Diplomas.

the struggle for resources takes place . field of the arts. Social Space as meta-field. in the context of struggles for legitimation (of competing arbitrary powers representing competing cultural arbitraries). some fields have more ( and qualitatively more potent) resources (field of power) than others in the social space.  Within fields. some have more resources (dominant) than others  Likewise.  Since legitimation is central.  Fields as spaces of inequality and exclusion but exclusion is misrecognized as not being exclusion because the outcome of exclusion is considered legitimate.FIELD  Fields are arenas for struggle for valued resources like the academic field. (subordinate).

Diploma as sign of giftedness.FIELD  Power and dominance are imposed through symbolic violence. violence misrecognized as not being violence.e. (i.  Arbitrary because there is really no ontological/ metaphysical basis for dominance of particular group or individual. Never pure/ naked power. competence).  Exertion of arbitrary power and dominance is never unmediated by legitimation. .

 Struggle is continuous. ex. Cultural arbitrary is never completely constructed. submission.  Practices of individual partly accounted for by location of that individual in field given specific historical circumstances: conservation. Cultural arbitrary and arbitrary power always go together. always has an “objective basis” in an arbitrary power. right accent. no such thing as permanent domination. succession. . “cultured”. good tastes. Arbitrary because it is never pure reason. cultural hierarchies.      Cultural arbitrary sets cultural standards. Legitimizing cultural arbitrary and the realization of worthlessness of what the excluded have.FIELD  That is why the exercise of power is always accompanied by the imposition of a cultural arbitrary. subversion.

is one of the surest distinctive signs of the speakers social position” (p. not conscious thought). beyond saying the right words but the manner of articulation. heavy-handed.a relation which reverential.  Consequences: “… the relation to academic language--. tense of detached. patterns of thought  Reproduction focuses a lot on relation to language Relation to language as cultural competence beyond vocabulary. transposable dispositions. ostentatious or measured.  Examples of dispositions: bodily deportment (i. pagdadala ng sarili) (bodily thus durable. structured structures predisposed to function as structuring structures. 117)  . or casual. that is. actions.HABITUS  Dispositions (tendencies. as principles which generate and organize practices and representations that can objectively be adapted to their outcomes without presupposing a conscious aiming at ends or an express mastery of the operations necessary to attain them” (Logic of Practice. inclinations) as a form of capital  “Systems of durable. stilted or easy. Accents and matigas na dila.e. 1990).

HABITUS AND FIELD  Habitus formed within particular fields/ social space  Dispositions/ Habitus is acquired (to speak of habitus is to say that the individual is collective. (Subjective evaluation of objective probabilities). and having a good sense of what to do given your social location and having a good sense of your trajectory. primary pedagogical work. schooling  Habitus as having a good sense of your place in the field and in the larger social space.  Men make their own history but not of their own choosing.  Habitus predisposes but predisposition is not destiny. socialized subjectivity). .  Habitus likely to reproduce the field and the outcomes are legitimized.

 Dominant class fractions. and instruments of domination (ideologies and division of labor). whose power rests on economic capital. (Domination concealed beneath the veil of an enchanted relation). structured structures (objective structures).SYMBOLIC POWER Recognition of Legitimacy and Misrecognition of Symbolic power  Symbolic power refers to the transformed.  Notion and sources of symbolic power come from three symbolic systems: as structuring structures (subjective structures). . misrecognized. transfigured and legitimated form of other forms of power. aim to impose the legitimacy of their domination through symbolic production or through conservative ideologies.

classification and giving representation of world. instituted and yet capable of institution=to endow). (Language as structured and structuring. classifying and representing help establish the structure of the society. from a person entrusted with delegate authority.SYMBOLIC POWER  Language is crucial in the formation of institutions. . for it makes possible the operation of naming.  The social condition of effectiveness of legitimate language and discourse lies in the fact that its authority comes from the outside. The very act of naming.

appropriate discourse. or belief in the game)  Rituals of social magic are part and parcel of misrecognition/ concealment of symbolic power and violence. legitimate or institute. public manifestation of authority.SYMBOLIC POWER  The specificity of the discourse of authority consist in the fact that it is not enough for it to be understood (in certain cases it may even fail to be understood without losing its power). It also follows some conventional elements.  For rituals to be effective it should be known as legitimate and presupposes recognition of authority. and that it exercise its specific effect only when it is recognized as such. Ritual symbolism is not effective . The social function of rituals is to consecrate. code of gestures etc. ceremonial etiquette. (illusion. legitimacy of the speaker (delegated by an institution and does not act on his own).

(‘Become what you are’ is the principle behind the act of institution). an identify or impose boundaries. “tuli”)  Delegation a recognized institution guarantees and endows you a particular authority and power. To institute is to give social definition. oath taking. graduation.How symbolic power is legitimized and misrecognized?  Rites of consecration or institution are to sanction and sanctify a particular state of things. or an established order. It is an act of communication as much as it is to signify to someone what his identity is. . (Rites of institutions ex.

How symbolic power is legitimized and misrecognized?  Strategies of condescension are those symbolic transgressions of limits which provide at one and the same time. Erap eating with the peasants with his bare hands. French Mayor talks to the people in their dialect) consist in imposing form as well as observing formalities.  Strategies of Euphemization and Censorship are . the benefits that result from conformity to a social definition and the benefits that result from transgression. The metaphor of censorship is the structure of the field which governs expression by governing both the access to the expression (deprivation) and the form of expression (self-censorship).( ex.