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The concept of habitus lies at the heart of Bourdieu's theoretical framework. It is a complex concept that takes many shapes and forms in Bourdieu's own writing, even more so in the wider sociological work of other academics. In the first part of this paper I develop an understanding of habitus, based on Bourdieu's many writings on the concept, that recognizes both its permeability and its ability to capture continuity and change. I also map its relationship to Bourdieu's other concepts, in particular field and cultural capital. In the second part of the paper I examine attempts to operationalize habitus in empirical research in education. I critique the contemporary fashion of overlaying research analyses with Bourdieu's concepts, including habitus, rather than making the concepts work in the context of the data and the research settings. In the final part of the paper I draw on a range of research examples that utilize habitus as a research tool to illustrate how habitus can be made to work in educational research. [ABSTRACT FROM AUTHOR]

This paper seeks to outline and evaluate Pierre Bourdieu's work as it has appeared most recently in feminist studies and the field of gender and education. In particular, it suggests ways in which Bourdieu's theoretical insights could be seen to more effectively contribute to cutting edge debates in both social theory and feminist thought regarding concepts such as agency, identity and domination. It also argues that a more creative and empirical engagement with the recent work of Bourdieu, alongside an interdisciplinary reading of more recent cultural and social theories of power, would be a fruitful way forward in advancing a feminist sociology of education. In the present historical moment and against the tide of postmodern and post-structuralist feminist accounts, Bourdieu is often read as a determinist who has little to offer contemporary feminist debates or who argues that masculine domination is too tightly woven to social practices of a given field. In short, this paper argues that such a view is not only a misreading of Bourdieu's work on fundamental theoretical grounds, but fails to acknowledge the ways in which his more recent work on masculinity addresses both the cultural and social conditions underlying contemporary forms of symbolic domination. In short, the paper argues that Bourdieu's theory offers an analytical breadth and range beyond the scope of anything that a normative, liberal account of masculine domination could provide. Yet, in drawing from such diversity, Bourdieu's oeuvre is able to resist incomprehensibility. It stands as a highly focused, realistic and generative attempt ( McNay, 1999 ; McLeod, 2004 ) to chart the problems of subordination, differentiation and hierarchy, and to expose the possibilities, as well as the limits, of gendered self-hood. [ABSTRACT FROM AUTHOR]

This paper sets out to demonstrate that Bourdieu's critics who claim that his theory is structurally 'frozen', with no room for human agency misperceive the basis of the theory The relationships between his theory and education are summarised and the concept of habitus explicated Then drawing on Outline of a Theory of Practice, the determinants of practice are shown to incorporate change and human agency This is then related to an examination of education as cultural practice, and some comments made in that light on a recent paper by Willis, and `Origins and Destinations'. [ABSTRACT FROM AUTHOR]

This paper investigates certain aspects of the debate about the causes of unequal educational performance By analyzing two illustrative explanations of performance. It shows that the debate appears to be shaped by a fundamental theme in modern Western culture, the nature-culture opposition. This suggests that the knowledge that we have concerning educational performance is influenced not only by the social and political interests and positions of educators and researchers, but also by more basic cultural concerns, and if we want to understand both educational performance and the debate surrounding it, we need to be aware of this broad influence. [ABSTRACT FROM AUTHOR]