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The Idea Of Social Field By Bourdieu

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When Bourdieu has studied social contexts, he has called it as the social space. Under specific time and space conditions, social space can develop in a social field (Callewaert 1997, 81). An important basic assumption in the field concept is that social life is based on symbolic and cultural belief systems with specific beliefs (doxor), with its own valuation systems and dominance, such as the field of science, fields of medicine or the field of culture. Within each field there is a predominant order, doxa – a belief in the “natural” scheme.

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The longer history, a social field, and the higher the degree of structuring and control, the stronger the struggle between conservative forces and challenging forces that question the doxan. Bourdieu studied early social practitioners in a specific context – namely Algerian agrarian communities. He uses a wide estimate of social everyday practices, how they arise and what they mean. Through his anthropological work, he developed the theory of how everyday practitioners can be understood in relation to social and symbolic arrangements in society – doxor.

These are seen as objective social structures that both guide and limit social actions, such as what is considered appropriate or not, what is natural or unnatural. Based on these structures, a uniform system of dispositions is created for perception, thinking and action by the individual and sitting in the body. It is a kind of incorporated history, but at the same time provides guidance in the present and the continued actions through a practical sense. This system of dispositions is called habitus.

It is thus based on the social and symbolic order that documents make sense. The job can offer a deeper understanding of the fields that occupy professional practitioners, by the professional practitioners themselves as well as their reproduction and change. The approach is bi-directional, on the one hand, by analyzing the completed work opus operatum – the social and symbolic structures and opus operandi, – how the social structures are produced and reproduced. This means that you cannot understand an action without understanding its relation to the doxan and how it creates a certain logic of the actions through is instead seen in terms of dominant or dominated classes / groups whose basis is the capital composition inherited or acquired internalization and embodiment of social norms and structures in the habitus.

According to Bourdieu, education systems are the bearers of society’s most important socialization mechanisms and also have a closing function. But in addition to the sorting and admission ticket to a social position, education also has an ideological function, i.e. It gives the student the motive of why you do as you do and why you are important and to what position you take and its importance. It provides an important insight into the field’s logic and doxa. Education thus acts as a kind of social reproduction tool.

Bourdieu used a combination of his concepts in his studies. When studying a particular community, he was interested in their habitus, but also the social circumstances in a social field that included a system of relationships between different positions. Broady points out that there is a basic pattern in Bourdieu’s way of analyzing using the concepts in which the framework for human actions provides certain strategies or a certain amount of action, is their habitus. What finally determines how they will act is what happens in the meeting between their habitus and the current social situation. Lundin (2004) describes Bourdieu’s concept field and describes it as the game plan or arena where there is a power struggle between capital, cultural and economic, i.e. assets that are recognized as valuable in the social world. Habitus controls which strategies, or actions, used in the field. Handling is a result of both habitus and the position in the field. The position of the field constitutes the outer, objective structure and habitus of the inner subjective Lundin writes that the position you enter is crucial for habitus design. It is in the early childhood and the experiences gathered where the dispositions are formed. They are then fortified by proceeding in similar patterns as their parents. An example of this may be that a middle-class child with graduates to parents goes on to university and chooses a profession in line with that. What Bourdieu calls for hysteresis occurs when habitus and position in the field do not harmonize with each other.

The significance of Bourdieu for social work has been treated by Garrett (2007). He welcomes the newly awakened interest he sees from social work but wishes to highlight some problematic aspects. Garrett (2007) argues that social workers can be enriched by Bourdieu’s view of habitus and capital in social workers and client relationships. These concepts can, for example, highlight and clarify what “good enough parenting” may mean based on the social circumstances in which the clients are placed. Bourdieu’s valuation of using multiple perspectives in understanding a social context, Garrett sees a welcome contribution at a time when checklists and time disciplines, in a neoliberal spirit, risk simplifying and impairing listening and dialogue in social work where different voices and perspectives need to be heard.

Bourdieu explains symbolically capital because there are different resources that can be used by a group to get a head start in relation to another group. For example, family backgrounds and education have a strong connection with cultural activities such as theater and concert visits that are not evenly distributed among the population. Fine culture is not for the whole population but belongs to the dominant classes and is an important part of preserving their position in society Bourdieu, (1990). Capitalization’s transformation and reproduction explain how power and position can be reproduced and transformed, how different social groups gained power.

Social workers should be able to analyze and be able to highlight the importance of symbolic capital and how society’s norms make it difficult for these people in these segregated and excluded communities and be able to help them get the capital needed to get resources that strengthen their opportunities for a better position in society Bourdieu.

11 February 2020

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