A multimodal reading of archived London-French blogs
This chapter brings the ethnosemiotic paradigm (Fiske, 1990 ) into its own, taking internet data as the analytical starting point. I return to the notion of habitus, deconstructed in previous chapters, but seek its representations in the London-French blogosphere. By examining five blogs preserved in different web archives between 2009 and 2014, I assess how they have evolved in social semiotic terms and what such developments tell us about the London-French migration experience over time. My analysis seeks to understand how identity is
the double process of an individual demonstrating a set of competencies
and being recognized by others as a figure of authority through a
vicious and dismantling discourse. The first section of this chapter
focuses mainly on the types of skills, competencies, habitus, and
performances that constitute authority. The second part concentrates on
how squatters distinguish authority figures by eviscerating the
individuals in question through gossip, and examines the significance of
the attention that is
The term ‘Gothic’ is used in critical writing to describe an ever-increasing variety of texts that are not popularly recognisable as such. This article suggests Gothic texts ought to be read in terms of their genre, and that genre can be understood as the practical logic of habitus, formulated by Bourdieu.
This book is an ethnographic study of the internal dynamics of a subcultural community that defines itself as a social movement. While the majority of scholarly studies on this movement focus on its official face, on its front stage, this book concerns itself with the ideological and practical paradoxes at work within the micro-social dynamics of the backstage, an area that has so far been neglected in social movement studies. The central question is how hierarchy and authority function in a social movement subculture that disavows such concepts. The squatters’ movement, which defines itself primarily as anti-hierarchical and anti-authoritarian, is profoundly structured by the unresolved and perpetual contradiction between both public disavowal and simultaneous maintenance of hierarchy and authority within the movement. This study analyzes how this contradiction is then reproduced in different micro-social interactions, examining the methods by which people negotiate minute details of their daily lives as squatter activists in the face of a funhouse mirror of ideological expectations reflecting values from within the squatter community, that, in turn, often refract mainstream, middle class norms.
The article analyzes the relationship between social laws and the self in Gothic fiction, and argues that contemporary English Gothic fiction enacts the way subjects adhere to social practices and structures. In this scenario, characters are monsters of social conformity and docility. On this basis, Susan Hill‘s The Mist in the Mirror and The Woman in Black can be interpreted as critiques of the masculine quest for identity by means of adherence to the family as institution and habitus. The novels represent this process of ideological adherence by creating a dehistoricized plot and setting haunted by a ghost exerting what Bourdieu calls symbolic violence on the protagonists, and from which women have been absented.
Based on several years of ethnographic fieldwork, French London provides rare insights into the everyday lived experience of a diverse group of French citizens who have chosen to make London home. From sixth-form students to an octogenarian divorcee, hospitality to hospital staff, and second-generation onward migrants to returnees, the individual trajectories described are disparate but connected by a ‘common-unity’ of practice. Despite most not self-identifying with a ‘community’ identity, this heterogenous migrant group are shown to share many homemaking characteristics and to enact their belonging in common ways. Whether through the contents of their kitchens, their reasons for migrating to London or their evolving attitudes to education and healthcare, participants are seen to embody a distinct form of London-Frenchness. Drawing on Pierre Bourdieu’s theories of ‘symbolic violence’ and ‘habitus’, inventively deconstructed into its component parts of habitat, habituation and habits, the book reveals how structural forces in France and early encounters with ‘otherness’ underpin mobility, and how long-term settlement is performed as a pre-reflexive process. It deploys an original blended ethnographic lens to understand the intersection between the on-land and online in contemporary mobility, providing a rich description of migrants’ material and digital habitats. With ‘Brexit’ on the horizon and participants subsequently revisited in a post-referendum Epilogue, the monograph demonstrates the appeal of London prior to 2016 and the disruption to the migrants’ identity and belonging since. It offers an unprecedented window onto the intimate lifeworlds of an under-researched diaspora at a crucial point in Britain’s history.
Bourdieu as a sociologist views society as a whole and is interested in the outer limits of culture, the framework for what he calls ‘lifestyle’. Three factors are key in Bourdieu’s view of the cultural effects upon personality: (1) habitus, explained by way of The Invisible Woman and Magic in the Moonlight ; (2) field or human context, seen in Lincoln and Homeland ; (3) lifestyle, examined in Mr Turner and Peaky Blinders
Literary critics are drawn to the theories of Pierre Bourdieu, Professor at the École des Hautes
How can one know if a woman is honourable? In medieval culture, female honour
rested most heavily on one thing: sexual continence, or chastity. But how could
one be absolutely sure if a given woman was chaste? Practising Shame
demonstrates how, in the literature of later medieval England, female honour is
a matter of emotional practice and performance – it requires learning how to
‘feel’ in a specific way. In order to safeguard their chastity, women were
encouraged to cultivate hypervigilance against the possibility of sexual shame
through a combination of inward reflection and outward comportment. Often termed
‘shamefastness’, this practice was believed to reinforce women’s chastity of
mind and body, and to communicate that chastity to others through a combination
of conventional gestures. At the same time, however, medieval anxiety concerning
the potentially misleading nature of appearances rendered these gestures suspect
– after all, if good conduct could be learned, then it could also be
counterfeited. Practising Shame uncovers the paradoxes and complications that
emerged out of the emotional practices linked to female honour, as well as some
of the unexpected ways in which those practices might be reappropriated by male
authors. Written at the intersection of literary studies, gender studies, and
the history of emotions, this book transforms our understanding of the ethical
construction of femininity in the past and provides a new framework for thinking
about honourable womanhood now and in the years to come.
Having considered the objectified habitats of my London-French participants, I now address the habituation component of the habitus triad. It is worth noting that all three elements have been explicitly alluded to in reference to Bourdieusian habitus, if never – to my knowledge – combined under a triadic analytical framework. Maton ( 2012 ) deconstructs habitus into a model with two etymologically related dimensions: habitat and habit, whereas Jenkins contends that the ‘power of the habitus derives from the thoughtlessness of habit and
hiloni habitus. Being reasonable is not just a political statement. It is also a metaphysical one.
What do hilonim believe?
Like Yossarian in Catch-22 , many hilonim of all generations present themselves as ‘radical doubters’, the most doubtful among doubters, the most critical of critics, the most sceptical of sceptics. 5 Their doubt is a wide-ranging, everyday identity performance, not confined to single topics like ‘God’ or ‘politics’ or ‘existence’. Descartes wrote: I think therefore I am. In hiloni terms, this could be rephrased as: I radically doubt