Ultimate concerns in late modernity: Archer,Bourdieu and reflexivity

Through a critique of Margaret Archer's theory of reflexivity, this paper explores the theoretical contribution of a Bourdieusian sociology of the subject for understanding social change. Archer's theory of reflexivity holds that conscious ‘internal conversations’ are the motor of society, central both to human subjectivity and to the ‘reflexive imperative’ of late modernity. This is established through critiques of Bourdieu, who is held to erase creativity and meaningful personal investments from subjectivity, and late modernity is depicted as a time when a ‘situational logic of opportunity’ renders embodied dispositions and the reproduction of symbolic advantages obsolete. Maintaining Archer's focus on ‘ultimate concerns’ in a context of social change, this paper argues that her theory of reflexivity is established through a narrow misreading and rejection of Bourdieu's work, which ultimately creates problems for her own approach. Archer's rejection of any pre‐reflexive dimensions to subjectivity and social action leaves her unable to sociologically explain the genesis of ‘ultimate concerns’, and creates an empirically dubious narrative of the consequences of social change. Through a focus on Archer's concept of ‘fractured reflexivity’, the paper explores the theoretical necessity of habitus and illusio for understanding the social changes that Archer is grappling with. In late modernity, reflexivity is valorized just as the conditions for its successful operation are increasingly foreclosed, creating ‘fractured reflexivity’ emblematic of the complex contemporary interaction between habitus, illusio, and accelerating social change.     

The iemoto system and the avant-gardes in the Japanese artistic field: Bourdieu's field theory in comparative perspective

The conceptual framework of ‘field’ proposed by Pierre Bourdieu and his model of the literary and artistic fields in nineteenth‐century France are widely applied to studies of the development of the literary and artistic fields in other regions and the fields of other cultural practices. These researches, while showing similarities to Bourdieu’s model, reveal the distinct forms of nomos which those different fields developed through localised contingencies. In other words, their findings highlight the cultural specificity of the cases on which Bourdieu’s field theory is based. The main purpose of this paper is to argue that the field theory can be beneficially applied to cross‐cultural cases provided that its culturally specific elements are clearly identified. For this purpose, I focus on one particular aspect associated with the nomos of Bourdieu’s model – the orientation toward autonomy – to argue for its cultural specificity, which becomes clearer when it is compared to a distinct case of the artistic field in early‐twentieth‐century Japan. My case study shows that the Japanese artistic field did not develop the same form of autonomy as Bourdieu’s model, but it also discloses the processes in which a certain form of nomos was shaped through the struggles between the artistic field and other fields.     

Bourdieu's distinction between philosophical and sociological approaches to Science Studies*

Sociological inquiry into the natural sciences has shown that they are contingent, social constructions. However, Science Studies research has been obstructed by epistemological conflicts about the nature of science and theoretical perspectives upon studying it. Bourdieu's sociology of science is under‐utilized in this field, as he addresses these obstructions and offers a way forward. Bourdieu argues that researchers have failed to distinguish between sociological and philosophical approaches in social science, thus committing the ‘scholastic fallacy’. In conjunction with this fallacy, the logic of the Science Studies field produces a tendency towards disciplinary confusion, philosophical radicalization, and crisis. These patterns were expressed in the ‘science wars’. The field has followed a philosophical path rather than a sociological one, and its progress has been obstructed. While some of Bourdieu's philosophical arguments remain problematic, his reflexive sociology allows us to differentiate philosophical from sociological approaches, providing an alternative direction for Science Studies.     

Can ‘art Professions’ Be Bourdieuean Fields Of Cultural Production? The Case Of The Architecture Competition

The difference between ‘artistic and literary fields’ and universes such as architecture usually recognized as ‘art professions’ but which enjoy a far lesser ‘degree of autonomy’ than such fields seemingly constitutes an obstacle to the broader application of the notion of a ‘field of cultural production’ sought by Bourdieu in his Rules of Art. The author of this paper overcomes this obstacle by employing his notion of the ‘field effect’, with the architecture competition serving as the test case. Following Bourdieu, the author replaces the notion of profession with that of the field, for the former is a representation fostered by professional groups themselves. Architecture is a field, but, because architects require clients to construct and realize their works, one unlike the artistic and literary fields, which are markets of symbolic goods where ‘distinterest’ reigns and an autonomy unthinkable elsewhere is enjoyed. However, much like artists and unlike any other ‘professionals’, architects enter competitions, suggesting that this practice is an analytically relevant indicator of the field effect. After defining several of the elements of Bourdieu's relational conceptual matrix (field, illusio, collusion, doxa and space of possibles) and demonstrating that the Baptistery competition in Florence (1401) conforms to Bourdieu's historical beginning point for the process of 'autonomization' of artistic production, I examine a number of competitions from 1401 to 1989 (Berlin Jewish Museum) along with the general properties of competitions (structure and organization, publication and exhibition of results, competitors' economically irrational behaviour, practices of designers and jurors and the associated universe of beliefs), analysing them as those of an artistic field. It is concluded that when architects enter competitions, architecture, at least provisionally resembles an artistic field, for there is a field effect shown by a high degree autonomy, disinterest and the creation of an upside-down world.     

L'important,C'est Les Lunettes

Applying mathematics to solve any problem inevitably grants an aura of objectivity and truth to the results generated through such methodology. However, mathematics remains a means of elucidation that functions within strict constraints of tractability and stylization. Despite the aesthetics of models and the precision of computation, mathematical representations are but a shadow of the reality they seek to characterize. Nonetheless, because mathematics' pure form hides its own limitations, it becomes a privileged site of scholastic reason and, at the same time, of symbolic violence, two notions that Bourdieu theorized in his work. Despite this handicap, Bourdieu recognized the importance of formalizing tools such as those derived from mathematics. He thus devised many strategies to take advantage of their power of elucidation while avoiding the distortions and dogmatic stance they unavoidably bring about. This paper examines these strategies in detail to further inspire the identification of a number of reflexive approaches that can deflect the potential symbolic violence of mathematical reasoning. In this analysis, particular attention is given to the specific needs of practitioners engaged in mathematical formulation such as economists, statisticians, operations researchers and other quantitative scientists. This process of reflexive discovery is then used to enrich the notion of ‘specific intellectual’ that Foucault introduced and that Bourdieu further specified and ‘lived’. The paper concludes by foregrounding the perhaps unexpected moral dimensions of applied mathematics, a discipline that otherwise often appear distant and esoteric.     

Modernization and relational reflexivity

This paper deals with the issue of reflexivity in the different spheres of society, affected by the processes of globalization. The author argues that each sub-system of society is more or less differentiating itself according to a (prevailing) code or register of reflexivity. Global contextualism changes the way people manage the distinction between the particular and the universal (i.e. their perceived ‘different identities’) according to a plurality of reflexive processes. A differentiating universalism emerges within the different spheres of society (the market, the political system, the associational or third-sector system, and the system of families and informal primary networks). In principle, within these spheres many different codes of reflexivity can be detected. The four types of reflexivity detected by M.S. Archer can be correlated with the different spheres/sub-systems of society in order to see how the latter change their operations and overall configuration. In conclusion, it is shown that the thesis of ‘reflexive modernity’ is a reductive and an undifferentiated way of looking at what is happening in our globalizing society. The differentiation of reflexivity does not represent a further stage of modernity but, rather, it generates an ‘after-modern’ society through what the author calls ‘relational reflexivity’.     

Youth and political economy: towards a Bourdieusian approach

Cotê has called for a focus on a political economy analysis, where young people should be thought of as ‘youth-as-class’. Cotê positions youth as having false consciousness, arguing that youth studies is too focussed on subjectivities and a potential apologist for neo-liberalism. While we acknowledge the central importance of economic considerations, this paper critically engages Cotê’s claims while developing an approach to political economy that recognises the importance of inequalities between young people. We engage with a number of Cotê’s claims arguing that his position underestimates the diversity of work in this area and the importance subjectivities to any analysis of political economy. We also identify a number of conceptual problems with ‘youth-as-class’ and the ‘false consciousness’ heuristic. We develop an alternative approach outlining a more integrative understanding of the relationship between the political and the economy highlighting the importance of subjectivity. We draw on ideas of political ecology; reflexivity and consciousness; and concepts from Bourdieu. Our approach recognises that young people's lives can be shaped by economic forces and by classed symbolic and moral forces. Young people are not passive dupes, but are in a constant reflexive struggle to respond to circumstances not always of their own making.     

Separately Together: Working Reflexively as a Team

Discussions of reflexivity tend to ignore issues of practice, and those addressing practice are likely to presume a sole researcher. In this paper, we respond to the need for attention to reflexive practice in qualitative research teams. Drawing on our experience of working ‘separately together’, we identify reflexivity as an embedded feature of team-based research. We discuss how reflexivity can be used as a collective interpretive resource in the construction of the research subject/object, and we highlight reflexive possibilities unique to team-based research. We include in the article a presentation of the orientations and research practices that supported our reflexive teamwork.     

Where are the children? Exploring the boundaries between text and context in the study of place and space in four different countries

In this article, we demonstrate how the cultural conceptions of a team of five researchers from different cultural and national backgrounds can be used as a source of knowledge during a collective, self‐reflexive analytical process. While collectively analysing texts describing daily life produced by first‐grade children and their parents in China, Norway, South Africa and the United States, the research team engaged in a collectively negotiated analytical process, which we refer to as an ‘analytic negotiating method’. The strength of this process rests on the ability to examine critically the boundaries between the researcher's contextual conceptions and conceptions derived from the texts. Engaging in this kind of negotiated analytical process contributes to scholarship by working towards a level of self‐reflexivity that makes the link between empirical data and researcher interpretation more transparent and produces a sensitivity to context that allows insights into the conceptions of childhood that operate cross‐culturally.     

EVALUATING SOCIAL LEARNING POTENTIALS GENERATED BY EU STRUCTURAL FUNDING PROGRAMMES

The EU structural funding programmes affect the circumstances in which people and organizations are to take part in regional development. The evaluation of this institutional impact poses a challenge to policy analysis. This paper suggests that the evolution of participation conditions can be evaluated by focusing on the social learning potential generated by the practices of programme implementation. Following Bourdieu, the context of social learning is described as a field; the crucial quality of a field is its level of autonomy. The analysis of the regional implementation of two Objective 5b programmes shows that the logic of structural funding restricts participation in many crucial ways. At the same time the constitution of social learning potential depends on the quality of the fields for which the programmes provide symbolic capital. However, policy implementation is non-linear by nature. The initiatives of civil actors and ‘reflexive practitioners’ can, for example, make a difference.     

Class matters: interviewing across social class boundaries

In this paper, we explore the methodological implications of conducting qualitative interviews when researchers and participants come from different social classes. Singling out class on its own terms, rather than considering it as an auxiliary structural factor, we examine the unique challenges that arise during cross-class interviews. Such challenges, we contend, require researcher reflexivity about how researcher–participant interactions unfold and the ways in which knowledge is generated during the interview process. In our discussion, we draw on Bourdieu’s cultural view of social class to argue that cross-class dynamics between the researcher and the participant – along with the normalization of middle-class values often inherent in interview questions – create potential obstacles to establishing rapport and facilitating fertile conversation. We use examples from our own field research in a U.S. fast-food chain to illustrate these barriers. We also provide practical recommendations to researchers regarding how they can minimize class-based biases, reduce class saliency, and gain awareness of their own class positions during cross-class interviews.     

Researcher reflexivity: exploring the impacts of CAQDAS use

Computer-assisted qualitative data analysis software (CAQDAS) programs are established tools for qualitative research. Making informed decisions when using them requires researchers to understand how they affect research practices and outcomes. In this article we consider the impact of CAQDAS on researcher reflexivity. Reviewing three decades of literature, we identify specific ‘reflexive moments’ experienced by CAQDAS users, the contexts in which they occur, the issues they raise, and the reflexive awareness they generate. The ways in which CAQDAS can enhance or undermine researcher reflexivity are also reported. By doing so, we aim to help researchers and especially research students (and their supervisors) understand the relationship between CAQDAS and reflexivity and the reflexive moments they may encounter when using such software.     

Reading European football,critiquing China: Chinese urban middle class fans as reflexive audience

ABSTRACT

This essay explores European football’s cross-cultural appeals in China by focusing on Chinese fans’ active readings of this globalized cultural text. Using analytical tools from both sport sociology and transnational reception studies, I understand Chinese urban middle-class supporters as a reflexive audience whose meaning-making of European football is contextualized in their local urban experience. The in-depth interviewing reveals that these fans’ interpretations of their favourite European football teams as symbols of ‘collective cooperation’ and ‘beautiful football’ produce critical reflections on the discourses of ‘competitive individualism’ and ‘utilitarian commercialism’ which are part of the rising ideology during China’s neoliberal reform. Through the comparison among European football, Chinese football, and popular ‘national’ sports in China, the participants further contest the prevalence of these discourses in China’s broader economic and social arrangements over which they are engaged in constant material struggles. I further discuss how the transnational consumption of European football offers the Chinese urban middle-class a symbolic space to project their reflexivity on the reforming process.     

Gender,Field, and Habitus: How Gendered Dispositions Reproduce Fields of Cultural Production

Bourdieu argues that fields of action produce a specific habitus in participants, and views this specific habitus as a mechanism through which the field is reproduced. Although Bourdieu acknowledges the habitus as gendered, he does not theorize gender as part of the mutually constitutive relationship between field and habitus. Using evidence from two cultural fields, the Toronto heavy metal and folk music scenes, I show that gender is central to the process through which field and habitus sustain each other. The metal field produces a “metalhead habitus” that privileges gender performances centered on individual dominance and status competition. In contrast, the “folkie habitus” encourages gender performances centered on caring, emotional relations with others, and community‐building. These differently gendered habitus support different working conventions: music production occurs largely through volunteer‐based nonprofit organizations in the folk field, and individual entrepreneurship in the metal field. The gendered habitus also supports different stylistic conventions: guitar virtuosity in the metal field, and participatory music‐making in folk. Applying a gendered lens to the field–habitus relationship clarifies the mechanisms through which cultural fields shape individual action, and the mechanisms through which cultural fields are reproduced and maintained.     

Networks of organizational learning and adaptation in retail TNCs

Abstract In this article we contribute to a growing body of literature concerned with the socio‐cultural dynamics of learning and adaptation inside firms. Specifically, we apply a ‘competence‐based’ view of the firm to a newly emerging breed of retail‐industry transnational corporations (TNCs). We situate these firms within the context of ‘relational networks’ and then consider – from a geographical perspective – the complex interplay between ‘extra‐firm’ networks and ‘intra‐firm’ networks, and between store‐based learning and organizational adaptation. We argue that the competitiveness of the retail TNC increasingly rests upon its ability to adapt the portfolio of retail formats to different and rapidly changing business environments by mobilizing and blending knowledge from multiple locations. This, it is suggested, is leading to the emergence of a ‘reflexive’ or ‘hybridized’ model of retail globalization.     

Twenty‐first century dis‐ease? Habitual reflexivity or the reflexive habitus

While certain theorists have suggested that identity is increasingly reflexive, such accounts are arguably problematised by Bourdieu's concept of habitus, which – in pointing to the ‘embeddedness’ of our dispositions and tastes – suggests that identity may be less susceptible to reflexive intervention than theorists such as Giddens have implied. This paper does not dispute this so much as suggest that, for increasing numbers of contemporary individuals, reflexivity itself may have become habitual, and that for those possessing a flexible or reflexive habitus, processes of self‐refashioning may be ‘second nature’ rather than difficult to achieve. The paper concludes by examining some of the wider implications of this argument, in relation not only to identity projects, but also to fashion and consumption, patterns of exclusion, and forms of alienation or estrangement, the latter part of this section suggesting that those displaying a reflexive habitus, whilst at a potential advantage in certain respects, may also face considerable difficulties simply ‘being themselves’. ‘I noticed how people played at being executives while actually holding executive positions. Did I do this myself? You maintain a shifting distance between yourself and your job. There's a self‐conscious space, a sense of formal play that is a sort of arrested panic, and maybe you show it in a forced gesture or a ritual clearing of the throat. Something out of childhood whistles through this space, a sense of games and half‐made selves, but it's not that you’re pretending to be someone else. You’re pretending to be exactly who you are. That's the curious thing.’ ( DeLillo, 1997 : 103)     

In good company: risk, security and choice in young people's drug decisions

This article draws on original empirical research with young people to question the degree to which ‘individualisation of risk’, as developed in the work of Beck and Giddens, adequately explains the risks young people bear and take. It draws on alternative understandings and critiques of ‘risk’ not to refute the notion of the reflexive individual upon which ‘individualisation of risk’ is based but to re‐read that reflexivity in a more hermeneutic way. It explores specific risk‐laden moments – young people's drug use decisions – in their natural social and cultural context of the friendship group. Studying these decisions in context, it suggests, reveals the meaning of ‘risk’ to be not given, but constructed through group discussion, disagreement and consensus and decisions taken to be rooted in emotional relations of trust, mutual accountability and common security. The article concludes that ‘the individualisation of risk’ fails to take adequate account of the significance of intersubjectivity in risk‐decisions. It argues also that addressing the theoretical overemphasis on the individual bearer of risk requires not only further empirical testing of the theory but appropriate methodological reflection.     

Reflexive modernization and reconstructing the Third Way: a response to Mouzelis1

Nicos Mouzelis has made a welcome intervention into the debate over Third Way theory and politics. The strengths of Mouzelis’ account are identified as being his incorporation of asymmetrical power relations and institutional imbalances into the theory of reflexive modernization, and his defence of the Left/Right dichotomy. Three interrelated criticisms are then made. The first is of a sociological reductionism which neglects the importance of ideology and politics in bringing about the processes of reflexive modernization underpinning the Third Way. Conversely, the second criticism is that Mouzelis drifts into voluntarism in the form of a conspiracy theory in his account of ‘cultural engineering from the top’ amidst the conditions of reflexive modernity. Further, it is suggested that it is not with regard to achieving ‘cultural rights’ against such top‐down engineering that the Left/Right distinction endures, but rather in relation to how the role of the market is analyzed. Thirdly, at the level of institutional differentiation and power relations, Mouzelis underestimates the extent to which market logic is able to ‘colonize’ other spheres of social life, and his regulatory proposals are insufficient to address this.