后现代主义视角下对社会工作谋求专业合法性的思考

在政策的推广下,社工的合法性建设在中国如火如荼地开展。本文将合法性建设置于场域—惯习理论下进行检视,并从后现代女性主义理论视角出发,认为合法性惯习可追溯到男权制文化的建构,实际上是社会场域中的"男性资本"的要求。社会工作的发展在受到场域的男性规则阻碍的同时,又在利用其改变自己在场域中的利益位置。笔者在文章中论述了攀附男性资本的发展只是自缚手脚,并提出建立"社会工作气质"。     

The practice of ‘Othering’ in reaffirming white working-class boys’ conceptions of normative identities

This paper considers how the practice of ‘Othering’ is used by white working-class boys in Boremund, South London to mark identity boundaries and reaffirm their habitus. Through unearthing themes of difference within the young men’s accounts, the work identifies various ways of ‘doing masculinity’ in two social groups, ‘Boremund Boys’ and ‘emos’, who contrasted greatly in style but who were of the same race, class, and ethnicity. Focusing on the identity negotiations of a small cohort, aged 14–16, the data indicate how a normative white male identity specific to this locale is policed and how ‘Othering’ is employed as a strategy. Using Bourdieu’s tools alongside the hermeneutic of heteronormativity, the research explores how emos, through inverting a traditional working-class masculinity, brought the habitus of Boremund Boys into disjuncture. Within the field of masculinity, the habitus of Boremund Boys, through a process of reorientation, reconciles competing and contrasting conceptions of what it is to be a white working-class male in South London.     

MODERN TIMES: RELIGION,CONSECRATION AND THE STATE IN BOURDIEU

Bourdieu held that the state in modernity has become the primary agent of consecration, ‘the legitimation and naturalization of social difference’, a function formerly performed largely by religion. After clarifying the role of ‘religion’ in Bourdieu's work, this paper brings two empirical issues into dialogue with his ideas: social fragmentation in late-modernity, and the relation between temporalization and social structures in medieval and early-modern charity. His view that religion is anachronistic, that it was left behind by modernization misses its continuing, even increasing, importance. He overemphasized the centrality and authority of the state in modernity and distinguished too sharply between pre-modern gifting and modern market relations. Once these limitations are mitigated, Bourdieu's analysis can be redirected to account for the importance of religion as an agent of consecration globally today.     

Return Visits as a Marker of Differentiation in the Social Field

Abstract

This article sets out to examine how differences within a migrant community are expressed through return visits, and particularly through visitors’ narratives about their country of origin. Drawing on semi-structured interviews with Burundians living in Norway and the UK, I argue that the Burundian social field is characterized by two opposing positions regarding the possibility of return, and that the political field in the country of settlement plays an influential role in how those two positions are defined. Two narratives called ‘instability and alienation’ and ‘progress and opportunities’ from return visits are used to express support for one or the other of these two positions. I also argue that Bourdieu’s conceptualization of social practice is highly relevant for migration research because it allows for analysing differences within a migration community, and that the advantages of combining habitus, capital and field should be further explored, both theoretically and comparatively.     

Making social work more Bourdieusian: why the social professions should critically engage with the work of Pierre Bourdieu

In recent years, some attempts have been made to ascertain if the work of the late Pierre Bourdieu has relevance for the work of social workers and others located in the social professions. It is important to support this exploration, but to expand it by also seeking to incorporate the overtly ‘political’ Bourdieu and to highlight some of the issues which preoccupied him. It is argued that his work, when viewed in a more rounded way, may contain a number of key ‘messages’ for social work in the early twenty-first century.     

BOURDIEU'S CONCEPT OF REFLEXIVITY AS METALITERACY

For Bourdieu, the extent to which agents can attain knowledge of, and negotiate, various cultural fields is dependent upon, and explicable in terms of, two epistemological types. The first is a practical sense (the ‘logic of practice’), while the second involves a sort of conscious comprehension that he names ‘reflexivity’. Bourdieu defines reflexivity as an interrogation of the three types of limitations (of social position, of field and of the scholastic point of view) that are constitutive of knowledge itself. But the reflexive relation to the habitus, the demands and influences exerted by cultural fields, and one's own practices within those fields, cannot be understood simply as something that is obtained by the subject; rather, any reflexive relation to the doxa and illusio of the field must be a constitutive part of that field. This paper identifies a number of principles taken from Bourdieu's work that clarify how, where and why the reflexive ‘surpassing’ of literacy might occur. But we also suggest, contra Bourdieu, that only fields that are informed or characterized by the scholastic point of view are likely to be characterized by the set of conditions constitutive of reflexive knowledge; and that the scholastic point of view is therefore, simultaneously, both a potential impediment to, and a condition (almost necessary) of the production of reflexive knowledge.     

“She invited other people to that space”: audience habitus,place, and social justice in Beyoncé’s Lemonade

We argue that place offers an effective framework for connecting popular culture with social justice narratives by exploring audience interpretations of Lemonade in 2016’s tumultuous racial climate. Working from interviews with 35 of Lemonade’s listeners/viewers regarding their understanding of the album, we argue that audience members used Lemonade to plot spaces of racial pride, community, and equality. Supporting previous audience studies’ findings, Beyoncé’s audiences engaged actively with the text and explored the complex symbolism through interpretive communities, but the audiences we spoke with also transcended these spaces. Using Lemonade as a tool to understand and reimagine historical social movements, audiences deployed the album to cultivate an anti-racist habitus in attempts to make their worlds more just.     

“场域-惯习”视角下中国专业社会工作发展的阻力分析

专业社会工作作为舶来品,自1980年代在我国恢复重建以来。是在同原体制下、行政性半专业化的社会工作的共生及竞争中成长起来的。它在发展中遭遇了来自各方面的阻力。本文基于布迪厄的“场域-惯习”理论视角。试图分析阻碍我国专业社会工作发展的因素,以期为促进专业社会工作在中国的发展提供探索性的理论参考和新的研究视角。     

“惯习”与社会工作实践的再思考

通过阐释布迪厄的实践意义与“惯习”理论的价值，对社会工作的实践进行具体分析，充分解读。提倡社会工作者的意识与思想形态及工作方法要秉承布迪厄的实践逻辑与“惯习”的优秀品质，随着时期的更替、目标的不同、要求的求新而不断地改变。并从中挖掘社会工作者的潜质，即采用“优势视角”来给予社会工作者以认可，从而调动社会工作者的积极性，提高社会工作者的工作质量，提升社会工作者的思想信念。     

布迪厄的“场域-惯习”论

"场域"和"惯习"是布迪厄社会学理论中的两个核心概念,"场域-惯习"论是布迪厄实践社会学的重要组成部分。布迪厄不仅阐述了场域和惯习的基本含义,而且分析了场域与惯习之间的多重关系;布迪尔的"场域-惯习"论在社会学研究中具有重要的方法论意义。