A View on Bourdieu's Legacy: Sens pratique v. Hysteresis

Indigenous and Immigrant Students in Transition to Higher Education and Perceptions of Parental Influence: A Bourdieusian Perspective

“…(Bourdieu, 1977, p. 78, my emphasis) Another characteristic of the 'hysteresis effect' is the reflexivity it entails (Mesny, 2002). This theoretical tool helps us interpret why the immigrant students of this study explicitly refer to their parents' influence on their educational choices by contrast to their indigenous counterparts.…”

Bourdieu and programming classes for the disadvantaged: a review of current practice as reported online—implications for non-formal coding classes in Bali

“…14–19), how is it possible for an individual to be other than a determined product of their habitus? And while it appears Bourdieu’s initial conceptualisation of ‘reflexivity’ provides a space for agency, Bourdieu initially viewed reflexivity as a capacity mostly belonging to himself and other 'appropriately trained' sociologists (Yang Yang 2014; Mesny 2002). Akin to the Marxist ‘expert’s’ capacity to see false consciousness where workers could not, this seems a self-indulgent reflexivity, exemplifying one of Baudrillard’s key arguments against the value of critical theorists: “This is the trap of critical thinking that can only be exercised if it presupposes the naivete and stupidity of the masses” (1995, p.81).…”

“…While Bourdieu was critical of education’s capacity to simply reproduce existing advantage and disadvantage (1996), he equally saw opportunities to intervene if education would be universalised. His later work extending reflexivity to the ‘people’, viewed universal public education as significant to this (Mesny 2002, p. 65).…”

Pierre Bourdieu's Masculine Domination: A Critique*

“…IN A MARKED BREAK with an earlier pessimism about the political potential of academic sociology (Mesney, 2002), Pierre Bourdieu extended his systematic program of social research to an increasingly public involvement with political questions in the decade before his death on 23 January, 2002. He organized and edited a multi-authored volume on the suffering provoked by capitalist globalization.…”

“…As Mesney (2002) shows, Bourdieu recently pointed to the growing dissonance between habitus and social structures, which he called "hysteresis," propelled in part by increased access to education, as one ground on which academic sociology might aspire to political relevance. And Bourdieu also objected repeatedly that charges of functionalism neglect the fact that his approach focusses on social practice.…”