Pierre Bourdieu (1930-2002)
A sociologist, anthropologist, philosopher, theorist of power.
Introduced a number of concepts, among them: cultural, social, symbolic forms of capital, cultural reproduction, habitus, symbolic violence.
Was born to a family of a postal worker. Bilingual from early childhood: the language at home was Béarnese, a Gascon dialect. Studied philosophy at the École Normale Supérieure, together with another Louis Althusser, another reknown philosopher. In a year after his graduation, he was conscripted into the French Army in 1955. He was deployed to Algeria during its war of independence. His first book is called "The Socieology of Algeria"; as an anthropologist, he worked with the Kabyle peoples.
He worked in the University of Paris, at the University if Lille, was Director of Studies the École Pratique des Hautes Études, the Chair of Sociology at the Collège de France.
He was vocal in his political views, and spoke about the necessity to speak out against neoliberal discourse. It shaped him as a scholar. He said, "sociology is a martial art."
His works include "Reproduction in Education, Society and Culture" (with Jean-Claude Passeron), "Forms of Capital," "Distinction: A Social Critique of the Judgment of Taste," "Language and Symbolic Power," "An Invitation to Reflexive Sociology" (with Loïc Wacquant, "On Television" and many other.
Loïc Wacquant (born 1960)
A student and co-author of Pierre Bourdieu.
A sociologist, specializing on urban sociology, poverty, racial inequality, an anthropologist.
Born in France, PhD in sociology from the University of Chicago, currently a Professor of Sociology at the University of California, Berkeley.
Ideas: ghetto as extrajudicial prison and prison as judicial ghetto, creating together "carceral continuum." Within this continuum African-Americans now live, which makes it "the first prison society in history."
Works: "The Body, the Ghetto, and the Penal State," "Deadly symbiosis: when ghetto and prison meet and mesh," "Punishing the Poor: The Neoliberal Government of Social Insecurity," "Body and Soul: Notebooks of an Apprentice Boxer," and other.
Is it possible to see physical violence as a symbolic violence given that Bourdieu seems to explicitly situate the realm of symbolic violence beyond physical as such? If yes, how is it possible, if no, why?
Is all symbolic violence necessarily gendered violence?
is currently an associate professor in the Department of Media and Cultural Studies at the University of California, Riverside. She received her Ph.D. in History of Consciousness at UC Santa Cruz in 2002 and her J.D. at UC Irvine School of Law in 2013.
Her publications include: Native Americans and the Christian Right: The Gendered Politics of Unlikely Alliances (2008), Conquest: Sexual Violence and American Indian Genocide (2005) and Sacred Sites, Sacred Rites (1998)
She is also the editor of The Revolution Will Not Be Funded, Beyond the Nonprofit Industrial Complex, and co-editor of The Color of Violence, The Incite!
In July 2015, Smith attracted attention for claiming contradictory Cherokee identity without enrollment neither lineal descent. However, she answers in a declarative statement in her blog:
“I have always been, and will always be Cherokee. I have consistently identified myself based on what I knew to be true. My enrollment status does not impact my Cherokee identity or my continued commitment to organizing for justice for Native communities.”
1. Andrea Smith exposes successful experiences such as Sista II Sista that fights against not only sexual violence at home, but also violence from the state through police. Bourdieu argues that a relation of domination only works with the complicity of dispositions that are the products of the structures. The action of Sista II Sista recruiting young women to attend freedom schools with an integrated mind-body-spirit framework, in your opinion, is what Bourdieu is referring to the dependency on the perpetuation or transformation of the structures as the only way to break out the system?
If home is an unsafe place for women, to what extent Andrea Smith and Pierre Bourdieu have a different approach to deal with that?