Bordieu + Habitus
Explain Bourdieu’s notions of habitus and cultural capital and how you believe they might influence the art education of young people. For Bourdieu, habitus refers to socially acquire, embodied systems of durable dispositions, tendencies and inclinations, which he calls ‘the embodied history of being in social life’. These are manifested into outlooks, opinions and mannerisms. We are not normally consciously aware of habitus but we may become aware of it through conscious reflection or finding our selves in an alien environment. Habitus is defined by Bourdieu as “the generative principle of responses more or less well adapted to the demands of a certain field, is the product of individual history, but also, through the formative experiences of earliest infancy, of the whole collective history of family and class….” (Bourdieu, 1990, 91) Habitus is constructed through our acculturation into certain social groups such as social classes, a particular gender, our family, our peer group or even our nationality. There are different habituses associated with each of these groups and each individual’s habitus is a complex mix of these different habituses together with certain individual peculiarit
Habitus, Cultural capital and Education systems For Bourdieu, schools are not as much sites of distribution of cultural capital, but sites of valorisation and legitimation of the cultural capital of the middle and upper classes, which is reified and rewarded. In developing the concept of cultural capital, Bourdieu explicitly argues that the educational systems propagate the illusion that a cultured habitus results either from intrinsic ability of the student or the teachers effort. Moreover, Bourdieu states that educational systems reproduces social structure and enhances social dichotomies by holding to the motto that all cultural capital is equal, but upper class cultural capital is more equal.
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Approximate Word count = 1086
Approximate Pages = 4 (250 words per page double spaced)
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