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Zusammenfassung Der Beitrag diskutiert das Konzept der Beteiligungsregulation als Fluchtpunkt einer relationalen Reflexion von Weiterbildungsbeteiligung. Im Zentrum des Konzepts stehen unterschiedliche Bedeutungsgefüge, in denen Weiterbildung jeweils auf eine bestimmte Weise verortet ist und die sich regulierend auf Bildungsentscheidungen auswirken. Im Rahmen des Beitrags werden nun Lebensentwürfe als solche Bedeutungsgefüge analysiert: Auf Basis einer sinngenetischen Typenbildung (dokumentarische Methode) konnten drei Lebensentwurfsformen herausgearbeitet werden, in die ein pragmatisches (‚Pfad‘), ein affektives, selbstentfaltungsorientiertes (‚Drift‘) bzw. ein eher ambivalentes (‚Fügung‘) Verhältnis zu Weiterbildung eingelassen ist. Zugleich kommt der gegenwärtig zentrale (politische) Begründungsrahmen für Weiterbildung, lebenslanges Lernen, als spezifischer Kontext in den Blick, der seinerseits an der Beteiligungsregulation mitwirkt, insofern er verschiedene und in unterschiedlicher Weise anschlussfähige (teils implizit bleibende) Lern-Appelle umfasst. Die Reflexion dieser Anschlussmöglichkeiten stärkt sowohl die gegenwartsdiagnostische als auch die ungleichheitsanalytische Dimension des Konzepts der Beteiligungsregulation.

Bourdieu’s theory of practice is a useful tool to understand people’s everyday behaviours, dispositions and habits. However, this theory struggles to explain how some people diverge from the social norms that structure their habitus. This article proposes an extension of Bourdieu’s theory of practice by incorporating Freire’s conscientisation, that is, a theory of how individuals develop a critically conscious awareness through engagement with the world around them. Here, we use young people’s engagement in activism as a case study to show how these two theories can work together. We analysed previous youth activism research articles to explore how the theory of practice and conscientisation can explain the representations made of young people’s activism. Combining the two theories allows an explanation of how and why the young people in the studies that we reviewed took pathways of alternative actions from within their habitus. We argue that by adding Freire’s conscientisation to Bourdieu’s theory of practice, young people’s activism can be understood as the development of a generational radical habitus.

This paper outlines the theory underpinning Waldorf L2 teaching and learning and shows that this approach requires performative methods. It provides a theoretical account that aligns with and underpins other articles in this issue of Scenario. It locates Waldorf language teaching within the overall frame of Waldorf pedagogy and its aims and in doing so the paper relates this approach both to Steiner’s educational ideas and to contemporary education science. The paper explains the thinking behind teaching two other languages from the age of six (grade 1) onwards and outlines the different approaches in the lower, middle and upper school. It supplements existing accounts within the Waldorf literature by opening this discourse to an interpretation of L2 pedagogy in the light of, for example, socio-cultural, usage-based approaches, the declarative/procedural model and complex dynamic systems theory and links the Waldorf approach to embodied cognition theory. The aim throughout is to explain why the Waldorf approach is or, in the author’s view, should be essentially performative.

Challenging the established practice and canons has never been an easy task, i. e. ”a walk in the park”. This paper attempts to provide reasons for believing that the complexity of the CLIL method requires a new type of teacher focused on scientific research, recording and monitoring of their practice. Teachers-researchers, in the spirit of the new era of knowledge, especially when it comes to university teaching or transformative teaching, promote the improvement of contextual language education based on a true understanding of all kinds of academic specificities. Appropriate theory of practice, in order to be useful and applicable, must be pragmatic and tailored to the specific needs of a particular classroom. The theory of practice, intended for CLIL lecturers working in certain unexplored circumstances, is additionally demanding because it expects teachers to improve their practice and often create their own teaching materials, which are missing and which do not seem to appear on the market soon. The teacher-researcher, in that sense, should first examine, describe, evaluate and improve his practice, going into the depth of understanding the linguistic contextual situation and the complex concept of teaching such as CLIL. If teachers, as the backbone of the teaching process, do not engage in the right measure and in the right way in creating their own teaching identity, there is a possibility that they will not succeed when it comes to creating the identity of their students either. This means elucidating all the elements of small and large culture, as well as elucidating and creating new forms of communication and discursive forms that the new language practice spontaneously imposes. Introducing myth into teaching practice is an attempt to create wider possibilities of the teaching process through myth, so that myth, as a rich pedagogical resource, will be used to develop critical spirit, improve learning in the field of major studies and form patterns of tolerant and quality communicative competence. The assumption that this is an ambitious task and that it implies additional time efforts was not left out. However, the dominant intention was that the new teaching materials contribute to the creation of the student’s expertise and personality, and that each segment of the work leads to a higher level of knowledge, communicative skills and cultural understanding. The research confirmed the interest, activation and positive attitudes of students who see myths as more modern and flexible forms of teaching. Students showed a willingness to cooperate, talk, debate in an area they know very little about and in a way, they have never learned a language. Taking into account all the results we have obtained, we unequivocally conclude that the initial research needs additional, subsequent consideration, in order to obtain an even higher level of quality in teaching and language application.

In this paper the author analyses the forms of space in Pierre Bourdieu's field theory, looking in particular at the way they relate to one another and at the spatial aspects of the literary field in his book The Rules of Art: Genesis and Structure of the Literary Field. The first of these forms is what Bourdieu calls the "social space" and "social field", each of these referring to a structure of positions that exists objectively yet does not exist (primarily) in physical space or real (physical) interactions between social agents. In order to make this structure intelligible, Bourdieu creates various spatial schemata that range from simple diagrams to sophisticated visualisations based on multiple correspondence analysis. The relationship between this structure and physical/geographical space is a complicated matter, since relations in the social space or social fields will not necessarily coincide with actual spatial distances or proximities. Nevertheless, Bourdieu demonstrates – especially in the last period of his career – that it is necessary to study the relations among agents and the objectified forms of capital as they play out within physical/geographical space. The last part of the paper deals with the complicated relations of the three spatial aspects of Bourdieu's field theory as they are applied to the literary field. In this respect, the most interesting part of The Rules of Art is the "Prologue". In the rest of the book, spaces that are characteristically physical, such as salons and cafés, give way to non-spatial aspects of the literary field, above all literary texts, which Bourdieu conceives of as a privileged form of "position-taking" on the part of social agents.

• Pedagogical practices are based on establishing commitment. • Contractual pedagogy corresponds to a contract-based social order. • Contractual pedagogy aims at democratizing pedagogical relationships. • Contractual pedagogy involves a pedagogic process of collective subjectivation. • Contractual pedagogy does not represent the kind of pedagogical ‘counter-model’ familiar to progressive pedagogies that aspire towards democratic codetermination. Purpose: This article investigates the establishment of commitment in pedagogical practices through what are known as ‘behavioural contracts’. Such contracts are seen as a participatory element of democratic pedagogy and are linked to the aim of strengthening students’ self-determination. The objective is to demonstrate that as a pedagogical phenomenon, contractual pedagogy is oriented towards a practice of self-control achieved through external control, assuming a basis of sovereignty and reason. Methodology: The article provides an investigation of material from an ethnographic research project in Germany on social learning in school-based pedagogical contexts. The study is informed by practice theory, theory of school and theory of social pedagogics. Findings: This article argues that contractual pedagogy as a subjectivising constellation is primarily directed towards re-establishing the pre-existing institutional order. It demonstrates that contractual pedagogy can neither be understood as a particularly participatory method of democratic pedagogy, nor as a governmental power strategy, but as a subjectivising exercise that introduces students to a central tenet in modern societies. Through this, connections are formed between specific forms of (collective) subjectivation. Research implications: Further theoretical and empirical analyses are required, which make other pedagogical impulses, such as an ethics of care or the critique of the subject, fruitful for Democratic Pedagogy.

Abstract Background As a leading practice of Homo sapiens’ environmental experience for hundreds of millennia, hunting continues to evoke key research inquiries in the fields of archaeology, human ecology, and conservation biology. Broadly speaking, hunting has been mainly a subject of qualitative-symbolic and quantitative-materialistic schemata of analyze, among anthropologists and biologists, respectively. However, the phenomenological dimension of the hunting experience, in the course of individuals` everyday life, received little academic attention until this century. This study analyzes the daily praxis of hunting among quilombolas (descendants from runaway African slaves) in Southeast Brazil, making use of an ethnographic approach of phenomenological orientation, which dialogue with central ethnobiological issues. The authors also report the local ecological knowledge about mammals hunted in the area, and its relationship to the scientific literature on this subject. Methods Between 2016 and 2019, the authors made use of participant observation and informal interviews among eight key local participants, in three quilombola communities in the Ribeira Valley (São Paulo, Brazil). Fragments of authors’ field notes and parts of interviewers’ speeches make up the core results obtained. Results Articulating local knowledge to scientific literature, this study yielded a hybrid and comprehensive narrative about natural history of the mammals in the area. The authors also accessed elementary aspects of research participants’ experience in hunting, such as strategies, tactics, motivations, and feelings. They reveal a set of human behavior dispositions that seems to emerge only in the context of the action, modulating the praxis of hunting on the course of individuals’ everyday life. Conclusion Ethnography, ethnobiology, and natural sciences backgrounds were systematically articulated in this research. This made possible to get a contextualized and multifaceted understanding of hunting praxis in the Ribeira Valley, an important socioenvironmental context of Atlantic Forest in Brazil. The role of an ethnographic approach applied to ethnoecological and biological conservation issues is especially considered here.

In this comment to the Symposium on the Contamination of Practices, the author reflects on the birth of practice theory, as emerged from the work done with his colleague Elizabeth Shove. In doing so, the comment outlines that the interest to develop this approach especially emerged from the author’s frustration with the perspective to consumption common in economics. Starting from this subjective view, the article takes into consideration the contribution from the papers included in the symposium, highlighting that their variety reveals the flexibility and usefulness of the practice approach.

Youth is often constructed as a stage of identity exploration. However, not all young people are able to explore their identity freely. Some young people have to experience transition inside the prison (LPKA). This article explores strategy and hope of the future among youth in prison. This research uses qualitative methods combining observation, in-depth interviews and secondary data to gather relevant data. Despite living inside the prison, they still have hopes about their future. They strategically make plans to convert their on hand stock of capital in order to reach the ideal goal. They also have to convert their capitals effectively in order to negotiate with risk as a form of stigmatization. Reflexive capacity is important to create strategic plans and anticipates unpredictable risk in the future.

The article argues for audience studies that draw on the analysis of artefactual, spatial, temporal and sensorial aspects of media consumption and build on so- -called medium theory and the theory of practice in sociology. In part two of the article, we interpret the results of a qualitative empirical study regarding the daily use of media technology among young people aged 19–29 years. The study finds that the circumstances in which digital media have colonised all spheres of public life and in which online social life has become completely naturalised have led to constant online connectivity as well as highly fragmented and dispersed communication practices of users as they move among different media. The analysis of media consumption diaries points to radical mediatisation, which is playing an important role in the changing generational structure of feeling.

Using qualitative methodologies, this paper offers a contribution to the very recent literature on rebusque by characterizing the practice of the social grouping that I will refer to as «street rebuscadores» in Bogotá. Based on eighteen months of ethnographic research in the localities of Ciudad Bolívar and Suba (2012-2014), this paper draws on Bourdieu’s theory of practice, particularly on the concepts of habitus and capital, to argue that street rebuscadores share a similar volume and composition of overall capital (or habitus), as well as various practices associated with their habitus. Within that theoretical framework, this paper describes and analyses four common practices of street rebuscadores, in the hope of shedding some light on the logic underneath those practices. Ultimately, my political goal is also to give some visibility to the most vulnerable segment of the working poor.

The article highlights the intersection between design, STS and consumption outlining practices as the central unit of analysis. The paper illustrates this perspective with reference to a variety of examples, including home improvements and do-it-yourself (DIY) projects, digital photography and plastic stuff. In the paper some questions are raised: where does competence lie? Does it reside in the human or in the non-human, or in the relation between the two? What does the concept of a human-non-human hybrid mean for the sociology of consumption? And how does the human-material distribution of competences affect the details of everyday life and what people do?

This article aims at presenting the contributions of the Theory of Practice in relation to the historical-anthropological analysis in relation to social change, with emphasis on Protestantism and the Neo-Pentecostalism. Given the fact that religion is made up of people, who follow already established structures, it is assumed that religion simply serves to replicate a given social order. However, out of the Theory of Practice, it is possible to rethink this relationship, and, as already pointed out by Max Weber, religion can be understood as a mechanism of social and cultural transformation from hegemonic forces linked to everyday life and people’s will. The relevance of the Theory of Practice to the study of religion lies in proposing an analysis that considers the cultural and structural issues as well as the practice of individuals who can reframe values and symbols, a factor that in long-term produces structural and cultural change.

Starting from the fact that the present knowledge of the late praehistory of the Central Balkans is based almost exclusively upon interpretations of funerary remains, the aim of this paper is to investigate the theoretical premises of the archaeological research into burials in this region. Problems and limitations of the traditional culture-historical approach to funerary practices are discussed, and the second part of the paper aims to demonstrate that the shift in theoretical perspective may result in fundamentally different insights into the explanatory potential of funerary rites in archaeology.

This paper analyses the concept of ‘Volkskultur’ (folk culture) as an invention of the 20th century, using perspectives from social history and the history of knowledge. It is demonstrated how ‘Volkskultur’ was constituted in the space between the poles of science, cultural policy, public discourse and popular practice, and how the concept was used as a symbolic resource. First, the disciplinary discourse of German-speaking European Ethnology (which grew out of ‘Volkskunde’) is explored in it’s interdisciplinary relations and it’s historical development. Second, conceptual proposals for the empirical study of the eld of ‘Volkskultur’ in the present are presented. Concluding, this article argues for a praxeological approach on the actors, social usages and political implications of ‘Volkskultur’.

Ergonomic simulations may be classified according to the role that they assign to the future users, which may either be modelled in technical tools, subjects of controlled experiments, or participants in a participatory process. In the latter case, simulations may produce more than technical improvements. They may result in new developments of individual and collective activity.

Ergonomic simulations may be classified according to the role that they assign to the future users, which may either be modelled in technical tools, subjects of controlled experiments, or participants in a participatory process. In the latter case, simulations may produce more than technical improvements. They may result in new developments of individual and collective activity.