Bourdieu’s concept of habitus clivé illuminates Indigenous Australians’ experiences in tertiary environments for both Aboriginal students and Aboriginal staff. Habitus formed through family, schooling and social class is also shaped by urban, regional or rural upbringing, creating a durable sense of self. Aboriginal people in Australia live in all of these places, often in marginalised circumstances. Bourdieu’s more specific concept of habitus clivé, or divided self, is less well known than habitus, but offers value in giving expression to Indigenous people’s (...) experiences within a dominant White society. The complexity of participation and educational change is explored here through the experiences of three authors’ intersecting positionalities within the Australian academy. Developing more nuanced scholarly language reduces the imposition of perspectives that see Indigenous people as objects within western frameworks. Scholarly understanding and respect for Australia’s first peoples’ concepts and cultural practices would engage more appropriately and fairly with Aboriginal knowledge and society. Habitus clivé chronicles one version of habitus that can be changed or be reconfirmed but not easily or by fiat. Understanding the concept can be learned, however. Educational opportunity, glorified in today’s higher education, means little for Aboriginal people without long-term strategies addressing existentially and culturally split habitus. (shrink)

Starting from the controversies surrounding Bourdieu's political involvement, this article investigates the form of ethico-political involvement consistent with Bourdieu's notion of reflexivity. The argument begins by drawing the ethico-political dimensions of Bourdieu's methodology, especially his notions of socio-analysis and reflexivity. These latter emerge as the counterparts of Bourdieu's politics of the field, grounding the `conversion of the gaze' required for political action and presenting possibilities for social agents to comprehend, accept and even re-create their selves. Applying a `dispositional reading' to (...) some of Bourdieu's texts, the article proposes a new interpretation of the tense relation between Bourdieu's biography and writings, consistent with the ethico-political reading of socio-analysis and reflexivity. Bourdieu's texts can be read as an example of a socio-analysis, a rhetorical strategy devised to enlist individuals into the painful exercise of rewriting their social biographies. (shrink)

I enter a debate about state-socialism elite’s reproduction and higher education to propose an implementation of Bourdieu’s hysteresis effect. I argue that the intelligentsia and the interwar university shaped biographical paths of academics stronger than the political factors, which are usually brought to the forefront by contemporary researchers. I analyse academic biographies shaped by the socialist university and reconstruct a model academic biography in the post-WWII period, in particular, in Poland. I compare it with biographies of professors from working-class and (...) peasant backgrounds, and arrive at the conclusion that the differences are minor. Those who formed a seemingly perfect new intelligentsia were socialized by the traditional academic habitus. A few who entered the new academic world from working class or peasant backgrounds had to embrace the interwar university ethos in order to justify their own merits in belonging. I propose a model of opposite hysteresis vectors to explain tensions between academia and political field. (shrink)

Bourdieu is an important thinker within the sociological tradition and has a philosophically sophisticated approach to theoretical knowledge and research practice. In this paper, we examine the implication of his work for nursing and the health sciences more broadly. We argue that his work is best described as a reflexive realist who provides a space for a nonpositivist approach to knowledge that does not fall into the trap of idealism or relativism. We emphasize that Bourdieu was not an abstract theorist, (...) but only utilized theories to understand and explain the social world in all its empirical complexity. Theory is emphasized over method without denying the importance of method. We then provide a brief overview of some of his key concepts: habitus, field and capital. His work is a scientifically astute practice that has an emancipatory purpose, with particular resonance to the problems of nursing as a social practice. Some have criticized Bourdieu for undermining agency and we briefly address this issue, but argue that his conceptual framework helps us to understand what endures in social practice and why change is often problematic. In short, this paper argues that Bourdieu's work is a fruitful resource for critiquing existing nursing approaches that are preoccupied with agency over structure. (shrink)