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This paper utilizes Latinx Critical Theory, assets-based methodology, and a sociohistorical approach to investigate how college-going habitus is cultivated amongst Latinx immigrant families. I define a college-going habitus as an orientation toward the pursuit of higher education that can be constructed through a variety of histories and means. Leveraging data from 28 interviews with children of Latinx immigrants applying to college, I explore the role immigrant familial histories (immigrant legacies) play in college-going habitus construction and how they challenge traditiosnal notions of familial involvement. I argue that an attention to immigrant legacies demonstrates the lifelong cultivation of higher education aspirations amongst children of immigrants and shows that we must look beyond familial educational histories when understanding how students craft their college trajectories. [ABSTRACT FROM AUTHOR]

In 2022, Brazilian writer Eliana Alves Cruz published Solitária, a novel that dialogues closely with the contemporary reality of confronting symbolic hierarchies by social groups historically burdened by a colonial and slave-owning past. Through the two protagonists Eunice and her daughter Mabel, the novel makes explicit and questions the apprehension of the common world that naturalizes social distinctions and the power relations that maintain such structures in society even today. This article aims to analyze Solitária with the support of the concepts of symbolic power and habitus, by Pierre Bourdieu. The construction of the characters--the mother, a maid; the daughter, a medical student--is the focus of the proposed analysis and points to a slow and gradual movement of destabilization of the forces that for centuries have determined a place of lesser or greater prestige for Brazilians according to their race. [ABSTRACT FROM AUTHOR]

This study investigates the phenomenon of "music fever" in the Chinese immigrant community in the UK, a relatively neglected research field in the English language literature. It explores the attitudes of Chinese immigrant parents towards their children's music learning through three key concepts in Bourdieu's cultural theory: capital, habitus, and field. Although the interviewees generally displayed a positive attitude towards their children's music learning, it was conditional on it not interfering with their children's academic studies. This study extends existing research on East Asian immigrants' and parents' perceptions of children's music education, and contributes to the application of Bourdieu's theoretical tool in research on East Asian cultural groups in both Western and non-Western contexts. [ABSTRACT FROM AUTHOR]

Informed by Bourdieu's conceptualisation of habitus and its relation with social class, this study explores the construction and negotiation of middle-class identity among a group of urban overseas returnees in China. Using ethnographic interviews and online observational data, the study found that participants built a compliant identity conforming to their parents' expectations and metrics of being 'middle-class'. However, they resisted their families' positioning and the ideal class role images imposed upon them. In their workplace, participants negotiated this middle-class identity mainly by exhibiting professional qualities drawing upon their linguistic capital and new habitus gained through their overseas educational experiences. The privileged identity that the participants exhibited, however, was not without dilemmas and struggles due to their different set of habitus and linguistic practices. Finally, participants were found to project a new middle-class image with translanguaging practice and distinctive lifestyles by co-constructing a 'returnees circle'. [ABSTRACT FROM AUTHOR]

This article explores and discusses some aspects of autoethnographies from a published collection written by working‐class academics. The original objective was for each academic to write an account of their life and their experiences of becoming who they are in an industry steeped in elitism. I was interested in how they experienced becoming a working‐class academic, what their journeys had been like, and how they navigated their way into their professional roles. I was also curious about their identities and if they continued to identify as working class, or if their social positioning and/or identities have undergone change. The autoethnographies are powerful and deeply personal accounts of the working‐class academics' lives; they make a significant contribution to the field of research on higher education by providing unique insight into personal experiences. Within this article I have explored some of the accounts and considered how the academics overcame, for example, feelings of failure from previous educational experiences, feelings of (un)belonging and tackling imposterism. [ABSTRACT FROM AUTHOR]

Making sense of the social world is an intricate process heavily influenced by cultural elements. Gambling is a prevalent leisure-time activity characterized by risk-taking conduct. While some individuals who engage in it do so without experiencing any harm, others will develop gambling problems. Judaism tends to perceive gambling negatively since it contradicts fundamental Jewish principles. The current study focuses on the Jewish Ultra-Orthodox community in Israel which is characterized as a cultural enclave with minimal interaction with the secular world. Hence, it provides a unique and novel socio-cultural context to inquire how individuals with gambling disorder (GD) from this community make sense of gambling. Following constructivist grounded theory guidelines, 22 Ultra-Orthodox men with GD were interviewed using a purposeful sampling design. Sixteen Rabbis were also interviewed, illuminating the socio-cultural context of Halachic regulations and norms regarding gambling in this community. An abductive analysis of the data, interwoven with Bourdieu's concept of habitus, yielded an overarching theme that we dub as "sense for gambling," encompassing matrices of Ultra-Orthodox external (e.g., a conservative cultural structure with numerous prohibitions and life marked by poverty) and internal (e.g., feelings of loneliness, dissatisfaction, and deviance) dispositions imprinted onto the body, creating diverse embodied reactions (emotional and sensory) to gambling, and leading to developing GD. We recommend placing the body, as the locus of internalized dispositions, at the core of examination when researching pathways to GD. We propose that this intricate interplay between external and internal dispositions shapes the decision-making regarding gambling, thus mitigating individual responsibility for GD. [ABSTRACT FROM AUTHOR]

Health technologies to monitor glucose values are an important part of daily diabetes self-care. Based on 12 months of fieldwork in Denmark with 14 people with type 2 diabetes, I explore people's experience of living with Continuous Glucose Monitoring. This new technology automatically measures glucose levels throughout the day but is not yet common in type 2 diabetes treatment in Denmark. In this article, I capture the social shaping of Continuous Glucose Monitoring, employing the concept of time. I show how adoption of the technology is embedded in a form of biographical time. This refers to people's use of the technology linked to their stories about themselves. Drawing on a notion of habitus, people's embodied past experiences and future prospects come to shape its use, I propose. My main claim is that while people with diabetes implement the technology into their lives in unique ways, adapting it to their circumstances and social conditions, practice of Continuous Glucose Monitoring reproduce social structures. This is evinced, I argue, in people's tinkering with the technology and the frames of reference used to inform it. I introduce the term "tinkering in time", highlighting the introduction of new health technology within the frame of lived human time. [ABSTRACT FROM AUTHOR]

Since the 1940s research has suggested that higher education has a liberalizing influence on sociopolitical orientation, although none has demonstrated how this might occur. In the U.S. there is an increasing trend among conservative politicians and media to depreciate the value of a college education, by alleging that college turns people into liberals. To examine the charge that 'college turns people into liberals', I conducted biographical narrative interviews with 24 American college-educated young adults who changed their sociopolitical orientation from conservative to liberal. Utilizing Bourdieu's concepts of habitus and habitus clivé, and grounded theory methods of analysis, I developed a processual model of such transformation. Findings from this study refute narratives of professorial or institutional indoctrination. Instead, the model indicates a more complex process of habitus transformation, that in most cases begins before college students arrive on campus. This study is important because a successful democracy requires an educated populace. [ABSTRACT FROM AUTHOR]

For centuries understood as a micro-level caring profession, recently social work is dramatically changing its goals due to structural changes in societies, climate change, migration and political instability. The article employs cross-cultural comparisons that aim to reveal the invariant structure of the social work field, which is realized through the unique manifestations of social work practices in different cultural contexts in Lithuania, Japan, and the United States. The research identifies four social work practices in the professional fields and presents them based on the concepts of field, habitus, and capital, highlighting the similarities and differences between countries in the application of rules of the social field. [ABSTRACT FROM AUTHOR]

The article focuses on interpreting the concept of recognition as a claim of social justice from the perspective of two contemporary representatives of critical theory, Axel Honneth and Nancy Fraser. It elucidates the fundamental disputes of their dialogue. While Fraser sees remedies for injustices in the realm of recognition within an objectivist status model, Honneth emphasizes the subjective experience of disrespect by individuals. The main argument of the study is that in addressing some of the conceptual and philosophical disputes sparked by the dialogue between Fraser and Honneth in the field of theories of social justice, it is possible to use Pierre Bourdieu’s concept of habitus, which can serve as a reconciling and new analytical tool for reflecting on the notion of (mis)recognition in contemporary systems of value pluralism. [ABSTRACT FROM AUTHOR]

Copyright of Hessische Blätter für Volksbildung is the property of wbv Media GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mothers are perceived as responsible for both their children’s complementary education and their emotional well-being, a social construction that challenges the perception of maternal responsibility among working-class Palestinian mothers in Israel in their effort to function appropriately in the face of three power structures: the school system, welfare policies, and the family. This study reveals how working-class Palestinian mothers in Israel negotiate these three axes by exploring their actions as a form of agency from a specific cultural and class perspective, based on the concept of habitus as a theoretical framework that makes possible an examination of mothers’ personal experience as an integral part of the dimension of social class. Semi-structured interviews were conducted with 20 working-class Palestinian mothers. The findings indicate that mothers’ agency enables change within the spaces of institutionalized structures such as school and welfare services but is limited to directing change in the cultural patriarchal structure. [ABSTRACT FROM AUTHOR]

Healthcare providers working with forcefully displaced populations often have limited knowledge and skills regarding the care of this population. The reasons are twofold. First, most of the research on refugee health does not consider refugees' adaptive skills, diversity of experiences, and daily life context. Second, healthcare providers' knowledge of how the sociopolitical environment shapes health research and practice in the context of refugee care is often limited. This work aims to specify gaps in refugee healthcare and research by applying a relational approach to three theoretical frameworks. The relational approach supports a pragmatic, in-depth understanding of healthcare practices by shifting the focus of the inquiry from description of social structures toward exploration of processes and relations that propagate and sustain such structures. The focus is on the threefold interaction between refugees, healthcare providers, and healthcare institutions. The three theoretical frameworks are as follows: First, using concepts from the Theory of Practice by Bourdieu, we examine how gaps in care can result from a mismatch between the dispositions and skills that refugees develop through life experience and the cultural–professional practices of healthcare providers in host countries. Second, the Cultural Determinants of Help Seeking by Saint Arnault is applied to posit that gaps in care can result from differences in the meanings that healthcare providers and refugees assign to their interactions. Finally, we use the concept of Othering as described in nursing by Canales to explain how power dynamics inherent in the interaction between refugees and healthcare systems can affect refugee healthcare and research. This relational approach helps to elucidate some of the culture-bound mechanisms of health maintenance and help-seeking and brings attention to the sociopolitical context that shapes the way we care to refugees. [ABSTRACT FROM AUTHOR]

The Tasmanian forestry industry has undergone major transition due to industry readjustments and critique from environmental movements. This article focuses on how Tasmanian forestry workers think and feel about an industry in transition. Through the sociological lens of habitus, it investigates how these workers seek to behave in ways that they see as reflecting moral, ethical, and sustainable behaviour. Thematic analysis of semi-structured interviews is used to explore how forestry workers continue or alter their everyday practices and how their dispositions, formed in the crucible of the forest, shape these social processes. The article demonstrates that as structural changes transform the lives of workers, the people who live and work in the forest are nonetheless trying to understand, articulate, and respond to the changes in ways that they see as reflecting ethical and sustainable behaviour. [ABSTRACT FROM AUTHOR]

Sociological literature has begun to examine how mothers occupying non-normative positions negotiate the transmission of cultural capital and habitus, and how the norms of good mothering shape this process. However, less is known about second-generation mothers' experiences, despite evidence of changing gender relations within ethnic minority communities. Drawing on interviews with British-born South-Asian mothers who held upwardly mobile aspirations, we highlight several forms of departure from intensive, middle-class mothering. Informants face additional responsibilities for transmitting cultural and religious capital, pursuing the ideal of the child as 'skilled cultural navigator', enabling their children to negotiate hybridised identities. They reinterpret the norms of intensive mothering, pushing against key tropes including expert-dependence, self-sacrifice and overprotection. These findings extend knowledge of the mother's role in creating a reflexive habitus, by showing how second-generation mothers socialise their children with reflexively chosen cultural and religious practices, based on egalitarian gender norms. [ABSTRACT FROM AUTHOR]

Schools are interesting as complex organizations in and of themselves but even more so for how they refract the societal dynamics by which inequality is reproduced, an enduringly vexing question (Fligstein & McAdam, 2012:3). Educational attainment is core to socioeconomic status and connected to outcomes in housing, health, and employment. Unequal schools in fields characterized by stratification are often the subject of reform attempts (Tyack, 1974). We examine how a wealthier and a poorer school responded to a state-level regulatory mandate for change, in the U.S. context of schools as putative engines of opportunity. Bourdieu's "master concepts" of field, habitus, and cultural capital (Swartz, 2008) are often applied, and we used them to answer frequent but still relatively unanswered calls in the literature: first, to use the master concepts together rather than singularly, and second, to attend specifically to the organization level and what it refracts (Dobbin, 2008; Emirbayer & Johnson, 2008; Hallett & Gougherty, 2018; Lounsbury & Ventresca, 2003; Mohr, 2013). For this integrative and organizational level approach, we derived the concept of "class signature," which enabled us to focus on practices in organizations. This lens revealed "resistant compliance" in the wealthier school and "compliant resistance" in the poorer school, both of which reshaped the stratified field, even if stratification was not rectified. These responses appeared to reproduce inequality, not simplistically, we argue, but along a winding path fraught with practical experiments, protection against penalties, redefinition of the reform's terms, and some small gains to remedy intra-organizational inequalities. [ABSTRACT FROM AUTHOR]

Copyright of Journal on Masculinities & Social Change / Masculinidades y Cambio Social is the property of Journal on Masculinities & Social Change / Masculinidades y Cambio Social and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article deploys Bourdieu's conceptualization of habitus to examine how fighters at a Muay Thai/Kickboxing gym in East London challenge their taken-for-granted thinking about race (their racial doxa). I argue that through training to fight, people experience "hysteresis" as they find themselves within situations where their habitus – and relatedly their doxa – no longer adequately guides them. This results in a questioning of racial doxa that previously went unquestioned, which Bourdieu refers to as 'heterodoxy'; an alternative to doxa. This article subsequently offers empirically informed theoretical insights by establishing a relationship between habitus, race and racism. It argues that the reproduction of racist thought and action is not inevitable, as people find ways to break habitual practices in their everyday life. [ABSTRACT FROM AUTHOR]

This paper, based on an ethnography of the new gaming culture of Animal Crossing New Horizons in China, contributes to the scholarly investigation of digital class formation. New Horizons is a Japanese console game that became popular among Chinese urban professionals during the pandemic. Following Bourdieu's framework, we analyze the dispositions and practices of New Horizons players, using the concept of "digital distinction" to define how gamers acquire and display cultural tastes and symbolic practices through competitive and relational engagements mediated by digital devices. The paper argues that contemporary classes are ephemeral dispositions mediated by digital fields materialized through media practices. This argument challenges the "capital-centric" approach to digital divides to better reflect the dialectical value production and transferences in the process of digital class formation. Digital capitalism produces an increasing diversity of digital fields that activate people's particular dispositions through media algorithms, content design, institutional constraints, and relational spaces. [ABSTRACT FROM AUTHOR]

This study is designed to examine the effect that Netflix English subtitles might have on the way English-speaking viewers receive Saudi dark humour. To achieve this, the researchers analyse Netflix's English subtitling of two episodes of the Saudi adult animation Masameer County, which is known for its humorous discussion of sensitive issues in Saudi society. This study hypothesises that, partly due to sociocultural considerations, the humorous elements found in the Saudi animation is more appreciated and understood by Saudis than English speakers. It is also hypothesised that the inaccurate translation of specific humorous elements by the non-Saudi subtitler further aggravates the difficulty English-speaking audiences understanding the animation's dark humour. To assess these hypotheses, the active role of the subtitler is considered. This is achieved by employing the sociological lens of habitus developed by sociologist Pierre Bourdieu. To understand the subtitler's habitus, the subtitler was interviewed to reveal the personal/social factors that affected her translation's decisions regarding specific humorous scenes. The outcome of these decisions is assessed by examining their reception by English-speaking viewers. A questionnaire was conducted with English-speaking viewers asked to watch the two episodes of Masameer County under examination. The questionnaire shows that the English-speaking viewers did not receive the Saudi humour with all its sociocultural associations. The findings reveal that the subtitler's habitus exerted powerful effects on her translational choices, which led to a loss of the Saudi humorous sense in the English-speaking viewers. [ABSTRACT FROM AUTHOR]

Our previous companion article situated practices in a socio‐ecological framework to propose action landscapes as person‐specific fields of possible practices that are place‐ and time‐contingent. Here we expand this approach to social actors as they navigate complex, fluid social worlds to pursue meaningful lives. Embodiment, social homeostasis, and social interactions shape actors' abilities to enact specific practices and meet adversity. The expectable range of daily demands and affordances delineates the bounds of individual social homeostasis, whence social actors evaluate experience and draw motivation for behavior in the action landscape. The dynamic interface between actor‐specific factors and cultural forces configures individual possibilities for action vis‐à‐vis their social homeostatic range. We use this model to track interactions of culture and social actor that generate diverse lives and differential well‐being or resilience and apply it to two examples, revealing factors and dynamics overlooked in current research. [ABSTRACT FROM AUTHOR]

This study explores police extortion and the negotiation strategies of dealers in street drug markets. Analysis of 31 in-depth interviews with male retail drug dealers in Uyo, Nigeria, framed by the theoretical concept of habitus, revealed how bribery and collusion with corrupt police officers offered protection from raids and arrests. Connivance with police was a double-edged sword; it also fostered exploitation of dealers by police officers. Police extortion, motivated by greed and opportunism, undermined profit from drug trade. Dealers negotiated police extortion by walking-away from exploitative collusions and forming new ones, and temporarily desisting from selling drugs to reduce the risk of arrest by vindictive police officers. I argue that street market policing, driven by greed and self-interest, encouraged bribery, extortion, and criminal alliances that effectively redirected policing from the goals of crime control and public order to personal enrichment of police officers. On the other hand, the negotiation of extortion through street habitus suggests that drug dealers are not passive victims of police predation. Improved oversight over patrolling officers and providing viable alternative livelihoods for dealers are suggested as measures for addressing police corruption and retail drug trade. [ABSTRACT FROM AUTHOR]

This article explores the operationalization of transnational habitus by scholars to understand how individuals experience mobilities across borders. Our scoping study of 21 scholarly publications focuses on the various ways in which transnational habitus is defined as well as the different approaches to theorizing a transnational habitus. In critically mapping the relatively short history of transnational habitus, we are interested in what about habitus appears particularly generative to scholars interested in migratory experiences. The study first charts the sociological scholarship to date on transnational habitus and how it is used to understand the ways in which transnational migrants negotiate and navigate their social and cross-border mobilities. Then, to critically appraise these theorizations, the analysis focuses on two key trends in the literature: treatment of clivé/adaptation and the role of time(lag)/temporality before addressing two key silences in the use of transnational habitus – specifically gender and consideration of differences in class background. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social & Cultural Studies / Toplum ve Kültür Araştırmaları Dergisi is the property of Journal of Social & Cultural Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Kölner Zeitschrift für Soziologie und Sozialpsychologie ( KZfSS) is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There is growing evidence of the connection between variations in kinship intensity and cross-cultural differences in psychological traits. Contributing to this literature on kinship intensity, we put forward a mental model to explain the enduring connection between ancestral niche and psychological traits. Our model posits that two primary orientations or dispositions—strong-ties and weak-ties rationalities—have co-evolved with our ancestral niches to perpetuate—by internalizing and reproducing—the social structure (such as preferences for certain attitudes, values, and beliefs) of the ancestral niche. The findings from 1,291 participants across four societies—China, India, Taiwan, and the United States—support our hypothesis that strong-ties (weak-ties) rationalities, when activated, will endorse strong-tie (weak-ties) values and beliefs. This proposed model contributes to the toolbox of cultural and cross-cultural psychology in a twofold sense: First, in addition to the index of kinship intensity, it offers a measure of kin-based rationality as another predictor of psychological traits; second, it renders intelligible the niche and rationality disconnect prevalent in the globalizing era.