{"id":16982,"date":"2022-11-18T04:56:59","date_gmt":"2022-11-18T04:56:59","guid":{"rendered":"https:\/\/helpfulprofessor.com\/?p=16982"},"modified":"2024-06-17T17:59:38","modified_gmt":"2024-06-17T17:59:38","slug":"habitus-in-sociology-definition-examples-criticisms","status":"publish","type":"post","link":"https:\/\/helpfulprofessor.com\/habitus-in-sociology-definition-examples-criticisms\/","title":{"rendered":"Habitus in Sociology: Definition, Examples, Criticisms"},"content":{"rendered":"\n<figure class=\"wp-block-image alignwide size-large\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"724\" src=\"https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2022\/12\/habitus-definition-examples-1024x724.jpg\" alt=\"habitus definition examples\" class=\"wp-image-17819\" srcset=\"https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2022\/12\/habitus-definition-examples-1024x724.jpg 1024w, https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2022\/12\/habitus-definition-examples-300x212.jpg 300w, https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2022\/12\/habitus-definition-examples-768x543.jpg 768w, https:\/\/helpfulprofessor.com\/wp-content\/uploads\/2022\/12\/habitus-definition-examples.jpg 1280w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/figure>\n\n\n\n<p class=\"featurebox\"><strong>Habitus is a sociological term that refers to people\u2019s embodied traits and behaviors (ie. Your skills, habits, and dispositions). These habits, skills, and dispositions are learned through socialization and are so ingrained in our identities that they feel completely natural.<\/strong><\/p>\n\n\n\n<p>Examples of a person\u2019s habitus include the way you dress, your accent, your body language, things you feel naturally good at, and your values.<\/p>\n\n\n\n<p>The theory of habitus is used in sociology to explain how individuals <a href=\"https:\/\/helpfulprofessor.com\/social-identity-examples\/\">develop their social identities<\/a> and cultures are reproduced through the generations.<\/p>\n\n\n\n\n\n<h2 class=\"wp-block-heading\">Habitus Definition in Sociology<\/h2>\n\n\n\n<p class=\"featurebox\"><strong>Habitus refers to a person\u2019s embodied traits and behaviors (ie. Your skills, habits, and dispositions).<\/strong><\/p>\n\n\n\n<p>These formations are acquired through <a href=\"https:\/\/helpfulprofessor.com\/socialization-examples\/\">socialization<\/a> and shape an individual&#8217;s perceptions, attitudes, and behaviors.<\/p>\n\n\n\n<p>Over time, our habitus becomes so ingrained that it feels natural rather than culturally mediated.<\/p>\n\n\n\n<p>For example, people often forget they even have an accent because their accent seems so natural to them \u2013 it\u2019s all they know. Only by leaving their homeland might they learn to \u2018hear\u2019 their accent again.<\/p>\n\n\n\n<p>Similarly, a person who grows up in a devoutly religious family may come to believe their religion\u2019s values and sacred texts as <em>natural truth<\/em> because their minds have been trained within the religion\u2019s <a href=\"https:\/\/helpfulprofessor.com\/paradigms-examples\/\">paradigm<\/a>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The Habitus and the Field<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>Habitus is acquired in <a href=\"https:\/\/helpfulprofessor.com\/examples-of-contexts\/\">social and cultural contexts<\/a>. Therefore, groups of people develop a shared habitus.<\/strong><\/p>\n\n\n\n<p>You are not the only person with your accent, or ways of behaving, or a particular set of <a href=\"https:\/\/helpfulprofessor.com\/cultural-values-examples\/\">cultural values<\/a>.<\/p>\n\n\n\n<p>To describe how any individual\u2019s habitus exists within a context and is shared with others, Bourdieu came up with the concept of the \u2018field\u2019.<\/p>\n\n\n\n<p>Bourdieu would use sports metaphors to describe the two:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Habitus<\/strong> is metaphorically our ability to play the game \u2013 our ability to \u201cswing the racquet\u201d like it\u2019s an extension of the arm.<\/li>\n\n\n\n<li><strong>Field<\/strong> is metaphorically the rule of the game \u2013 the rules of tennis such as how to win and how to score.<\/li>\n<\/ul>\n\n\n\n<p>If your habitus is finely tuned to fit within your field, you have what Bourdieu would call <a href=\"https:\/\/helpfulprofessor.com\/cultural-capital-examples\/\">cultural capital<\/a>.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">How we Develop Habitus<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>According to the theory of habitus, we act a certain way because of our \u201clived experience\u201d, and not solely by the \u201cforce of external social structures\u201d (Atkinson, 2021, p. 196).<\/strong><\/p>\n\n\n\n<p>In other words, we speak, think, and act how we do not because of clearly-defined cultural rules or punishments, but because we slowly developed cultural competency through socialization.<\/p>\n\n\n\n<p>We\u2019re not compelled to behave in certain ways \u2013 we just learn it through exposure.<\/p>\n\n\n\n<p>Bourdieu (1977) believes that it is the past, and the repeated actions of people before us that influence what we choose to do.<\/p>\n\n\n\n<p>He states, &#8220;it is yesterday\u2019s man who inevitably predominates in us, since the present amounts to little compared with the long past in the course of which we were formed and from which we result&#8221; (p. 78).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Examples of Habitus<\/h2>\n\n\n\n<div class=\"inherit-container-width wp-block-group withborder is-layout-constrained wp-block-group-is-layout-constrained\"><div class=\"wp-block-group__inner-container\">\n<p class=\"has-text-align-center\"><strong>Quick Examples:<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The way we dress is often a reflection of our habitus, it can be a way of fitting in or standing out.<\/li>\n\n\n\n<li>The way we speak: our accent, vocabulary and tone are also shaped by our habitus.<\/li>\n\n\n\n<li>Our posture and body language are often determined by our habitus.<\/li>\n\n\n\n<li>The way we interact with others: whether we are shy or outgoing, reserved, or confident is influenced by our habitus.<\/li>\n\n\n\n<li>The way we perceive the world around us<\/li>\n\n\n\n<li>Our values and beliefs<\/li>\n\n\n\n<li>The way we use our time: whether we are punctual or lax about being on time<\/li>\n\n\n\n<li>The way we spend our money: whether we are frugal or extravagant<\/li>\n\n\n\n<li>Our level of education often reflects our habitus.<\/li>\n\n\n\n<li>Our occupation is often a reflection of our habitus.<\/li>\n<\/ul>\n<\/div><\/div>\n\n\n\n<h3 class=\"wp-block-heading\">1. The way we perceive the world around us<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>A person\u2019s perception (including their <a href=\"https:\/\/helpfulprofessor.com\/worldview-examples\/\">worldview<\/a> and <a href=\"https:\/\/helpfulprofessor.com\/examples-of-ideologies\/\">ideologies<\/a>) is a part of their habitus. Our perception is intimately informed by our personal and cultural histories.<\/strong><\/p>\n\n\n\n<p>Norris (2005) points out that the identity of an individual is continually constructed on a micro level, where this identity is asserted, debated, and re-constructed in various interactions with other participants.<\/p>\n\n\n\n<p>For example, your perception of gender and gender roles might be shaped by how your father speaks to your mother, your culture\u2019s representations of women in media, and so on.<\/p>\n\n\n\n<p>Over time, you might come to internalize that way of perceiving gender, and that perception becomes part of your habitus. You believe it to be true and natural, largely because it seems natural within your sociocultural context.<\/p>\n\n\n\n<p><em>See Also: <a href=\"https:\/\/helpfulprofessor.com\/gender-socialization-examples\/\">Gender Socialization<\/a><\/em><\/p>\n\n\n\n<h3 class=\"wp-block-heading\">2. The way we speak<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>The way you speak \u2013 the accent, choice of phrases, slang, and so forth \u2013 represents part of your habitus. You got those intonations and phrases from somewhere, and your re-use of them reveal a lot about who you are and where you come from.<\/strong><\/p>\n\n\n\n<p>At any moment, our ability to use language reflects our position in larger social and economic landscapes, and shape the way we understand the world and each other.<\/p>\n\n\n\n<p>For example, a working-class person using language that the upper class might consider crass reveals the working-class person\u2019s habitus to the upper-class person. In the same way, posh language and phrases might give clues to the working-class person about who they are speaking with. The habitus of each differs.<\/p>\n\n\n\n<p>Hanks (2005) suggests that a certain symbolic domination can occur in many societies due to language. Namely, a group who speak the standard language fluently might come to view themselves more cultured or more intelligent than those who cannot.<\/p>\n\n\n\n<p>Conversely, people who do not speak the dominant language might come to view themselves as inferior (p. 75-77).<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">3. Our values and beliefs<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>Religion is another example of habitus. It is an enduring set of values, attitudes, and behaviors that shapes how people interact with their environment.<\/strong><\/p>\n\n\n\n<p>It includes everything from the <a href=\"https:\/\/helpfulprofessor.com\/types-of-rituals\/\">rituals people observe<\/a> to the influence they have on others through their beliefs and actions.<\/p>\n\n\n\n<p>The idea that religion is a habitus was first proposed by sociologist \u00c9mile Durkheim in his foundational work <em>The Elementary Forms of Religious Life<\/em> in 1912. Durkheim argued that religion is not just a set of beliefs; it is also the social context in which those beliefs are enacted.<\/p>\n\n\n\n<p>He believed that religion is <a href=\"https:\/\/helpfulprofessor.com\/examples-of-rituals\/\">passed down by example and ritual<\/a> rather than taught by text. Thus, he argued that religion can be seen as an \u201corganic\u201d phenomenon that exists across generations (Durkheim &amp; Ward, 2022).<\/p>\n\n\n\n<p>Despite the fact that Bourdieu\u2019s social theory is indebted to social scientists of religion (Emile Durkheim, Max Weber, and Marcel Mauss, among others), he wrote only a few texts on religion in general. Bourdieuan social theory did not gain the kind of academic praise within religious studies that it held in many other fields of study.<\/p>\n\n\n\n<p>However, he did state that both &#8220;laymen and specialists alike act religiously based on what they believe \u2013 know in their bodies \u2013 to be right, not open calculation. Moreover, belief in supernatural powers and the salvation goods connected to them can actually generate both altruistic and self-interested behavior&#8221;(Kupari, 2016, p. 15).<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">4. Our level of education is a reflection of our habitus<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>An individual\u2019s educational habitus can be defined by things like the type of school they attended as a child and the support they received there, what kind of work experience they have had, or how much effort they put into their education.<\/strong><\/p>\n\n\n\n<p>For example, if we compare a child who went to a working-class public school versus an elite private school, we can see that they each have a very different habitus (Drew, 2013).<\/p>\n\n\n\n<p>The elite schoolboy will have learned to speak with a posh accent, dress in business attire, brush his hair in a certain way, and follow elite sports like rugby and rowing.<\/p>\n\n\n\n<p>The working-class schoolboy will likely have had far less training in upper-class behaviors and attitudes. He might value a sport of the masses like boxing or soccer. He might speak with a more working-class accent (because likely his teachers and parents have that accent, too). The working-class boy might value manual labor, wear more relaxed clothing that is more comfortable when working outdoors, and he might be into working-class punk music.<\/p>\n\n\n\n<p>This isn\u2019t to say that all boys of their upbringings necessarily match those stereotypes, but it is to say that there is a set of cultural norms that nudge each of them toward a certain class-based habitus.<\/p>\n\n\n\n<p>In total, these two stereotypes reflect boys who are products of their culture, and each boy\u2019s habitus has been formed within class-based cultural contexts.<\/p>\n\n\n\n<div class=\"inherit-container-width wp-block-group withborder is-layout-constrained wp-block-group-is-layout-constrained\"><div class=\"wp-block-group__inner-container\">\n<h3 class=\"wp-block-heading has-text-align-center\">Case Study: Chinese Class-Based Habitus<\/h3>\n\n\n\n<p>Researchers Hong &amp; Zhao (2015) studied Chinese social classes using Bourdieu&#8217;s theories on habitus. They looked at social classes and family education patterns in urban areas by collecting data on Chinese household incomes. They then recorded statistics from surveys conducted about how Chinese parents raised their children.<\/p>\n\n\n\n<p>They found that &#8220;Bourdieu\u2019s theory of capital and habitus provides a useful perspective for inspecting the formation and changes in the class structure of Chinese society. By analyzing the differences in the dimensions of capital and habitus of the current classes, we can get a glimpse of the current stage of the formation of Chinese class structure&#8221;(p. 6).<\/p>\n<\/div><\/div>\n\n\n\n<h2 class=\"wp-block-heading\">Criticism of Bourdieu&#8217;s theories<\/h2>\n\n\n\n<p><strong>Bourdieu faces criticism for two main reasons:<\/strong><\/p>\n\n\n\n<ol class=\"wp-block-list\" type=\"1\">\n<li>His theories lack sufficient acknowledgment of human agency<\/li>\n\n\n\n<li>His theories often fail to be intersectional<\/li>\n<\/ol>\n\n\n\n<h3 class=\"wp-block-heading\">1. Lack of Interest in the Role of Human Agency<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>Agency in sociology refers to the ability of people to make their own decisions. For example, a person has <em>choice <\/em>about their favorite sports, their taste in fashion, and so on.<\/strong><\/p>\n\n\n\n<p>When we look at Bourdieu\u2019s theory of habitus, we can see that Bourdieu does an excellent job at exploring social structures in a broad sense. It is true that we learn how to behave and think through cultural immersion, and that\u2019s how coherent cultural worldviews, behaviors, accents, and attitudes are transmitted from generation to generation.<\/p>\n\n\n\n<p>But from an individual perspective, there are plenty of examples of individuals whose habitus does not match their field. In other words, they didn\u2019t perfectly and uncritically absorb their culture (King, 2000).<\/p>\n\n\n\n<p>Take the example of a working-class boy in a working-class school who loves opera and watches rugby rather than boxing. This boy exercised his agency and didn\u2019t uncritically absorb his class culture into his habitus.<\/p>\n\n\n\n<p>Therefore, the concepts of field and habitus can fail to understand how individuals have agency and can shape their own lives through their own freewill (King, 2000).<\/p>\n\n\n\n<p>Bourdieu would respond by arguing that <em>both<\/em> objective forces (social structures) and subjective forces (individual agency) shaped a person\u2019s habitus. Nevertheless, many contemporary scholars \u2013 and particularly the postmodernists like Foucault and Ranciere \u2013 found his focus on structure over agency to be a flaw in his ideas.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">2. Lack of Intersectionality<\/h3>\n\n\n\n<p class=\"featurebox\"><strong>Bourdieu was very concerned with social class \u2013 and to some, <em>too <\/em>concerned with social class.<\/strong><\/p>\n\n\n\n<p>Heading into the 1990s, scholars were increasingly concerned with the <a href=\"https:\/\/helpfulprofessor.com\/examples-of-intersectionality\/\">concept of intersectionality<\/a> \u2013 how gender, race, and class intersect.<\/p>\n\n\n\n<p>However, Bourdieu for much of his career was overly concerned with social class rather than gender, race, disability, and other <a href=\"https:\/\/helpfulprofessor.com\/aspects-of-identity\/\">aspects of identity<\/a>.<\/p>\n\n\n\n<p>To address the concern that his work didn\u2019t address gender issues (McCall, 1992), Bourdieu did write his text <em>Masculine Domination <\/em>(2001) later in his career, where he explored how his theories of reproduction, habitus, field, and capital can be applied from a <a href=\"https:\/\/helpfulprofessor.com\/feminism-examples\/\">feminist lens<\/a>.<\/p>\n\n\n\n<p>Nevertheless, looking at the span of his career, he rarely looked holistically at how reproduction and domination was inherently intersectional. Rather, he was an old-school class theorist who saw class as the key social struggle in society.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Origins of Habitus<\/h2>\n\n\n\n<p class=\"featurebox\"><strong>While Bourdieu is seen as the most influential sociological theorist describing habitus, he was not the first.<\/strong><\/p>\n\n\n\n<p>In the context of philosophical history, habitus, a Latin verb meaning to have, was coined in the sixth century in a translation of Aristotle&#8217;s &#8216;hexis,&#8217; which stands for &#8216;habit&#8217;.<\/p>\n\n\n\n<p>Thomas Aquinas would then reappropriate this it in the thirteenth century in his <em>Summa Theologiae<\/em>, particularly in his examination of the ways of obtaining faith (Sapiro, 2015, p. 484).<\/p>\n\n\n\n<p>The concept of habitus, though interpreted in different ways by different scholars and philosophers, is present throughout modern philosophy, from Rationalism, to materialist, to the <a href=\"https:\/\/helpfulprofessor.com\/empiricism-examples\/\">British Empiricism<\/a>, to French Spiritualism, to German Idealism.<\/p>\n\n\n\n<p>However, the ideas of 19th and 20th century sociologists Emile Durkheim, Marcel Mauss, Max Weber, Edmund Husserl, and Maurice Merleau-Ponty were particularly influential to Bourdieu (Wacquant, 2016, p.63-65).<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion<\/h2>\n\n\n\n<p>Habitus refers to our embodied traits and behaviors. It is the way in which we situate ourselves in our environment, the set of characteristics that make us who we are, the position we occupy in our relationships with others, and the cultural ideas that structure the way we see ourselves.<\/p>\n\n\n\n<p>Piere Bourdieu\u2019s theory of habitus continues to be an influential concept that helps to explain the reproduction of class and, to a lesser extent, gender, within a culture. His ideas of habitus, field, and capital continue to be essential sociological concepts.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">References<\/h3>\n\n\n\n<p>Atkinson, W. (2020). Fields and individuals: From Bourdieu to Lahire and back again. <em>European Journal of Social Theory<\/em>, <em>24<\/em>(2), 195\u2013210. https:\/\/doi.org\/10.1177\/1368431020923281<\/p>\n\n\n\n<p>Bourdieu P.(1976) Marriage Strategies as Strategies of Social Reproduction. In: Forster R, Ranum O, editors.&nbsp;<em>Family and Society: Selections from the Annales\u00c9conomies, Soci\u00e9t\u00e9s,<\/em><em> Civilisations.<\/em>&nbsp;Baltimore, MD: Johns Hopkins University Press; pp. 117\u201344<\/p>\n\n\n\n<p>Bourdieu, P. (1990).&nbsp;<em>The Logic of Practice<\/em>. Amsterdam: Amsterdam University Press.<\/p>\n\n\n\n<p>Bourdieu, P. (1997). The forms of capital. In A. H. Halsey, H. Lauder, P. Brown &amp; A. Stuart Wells (Eds.), <em>Education: Culture, economy, society.<\/em> (pp. 46 &#8211; 58). Oxford and New York: Oxford University Press.<\/p>\n\n\n\n<p>Bourdieu, P. (2001). <em>Masculine domination<\/em>. Cambridge: Polity Press.<\/p>\n\n\n\n<p>Bourdieu, P., &amp; Nice, R. (1977).&nbsp;<em>Outline of a Theory of Practice (Cambridge Studies in Social<\/em><em> and Cultural Anthropology, Series Number 16)<\/em>&nbsp;(Reprint). Cambridge University Press.<\/p>\n\n\n\n<p>Bourdieu, P., &amp; Passeron, J. C. (1990). <em>Reproduction in education, society and culture<\/em> (2nd ed.). London: Sage.<\/p>\n\n\n\n<p>Drew, C. (2013). Elitism for sale: Promoting the elite school online in the competitive educational marketplace.&nbsp;<em>Australian Journal of Education<\/em>,&nbsp;<em>57<\/em>(2), 174\u2013184.&nbsp;<a href=\"https:\/\/doi.org\/10.1177\/0004944113485838\" target=\"_blank\" rel=\"noopener\">https:\/\/doi.org\/10.1177\/0004944113485838<\/a>COPY CITATION<\/p>\n\n\n\n<p>Durkheim, \u00c9., &amp; Ward, S. J. (2022).&nbsp;<em>The Elementary Forms of the Religious Life: Winter Deluxe<\/em><em> Edition<\/em>. Independently published.<\/p>\n\n\n\n<p>Edgerton, J. D., &amp; Roberts, L. W. (2014). Cultural capital or habitus? Bourdieu and beyond in the explanation of enduring educational inequality.&nbsp;<em>Theory and Research in<\/em><em> Education<\/em>,&nbsp;<em>12<\/em>(2), 193\u2013220.&nbsp;https:\/\/doi.org\/10.1177\/1477878514530231<\/p>\n\n\n\n<p>Faucher, N., &amp; Roques, M. (2019).&nbsp;<em>The Ontology, Psychology and Axiology of Habits (Habitus)<\/em><em> in <\/em><em>&nbsp;Medieval Philosophy (Historical-Analytical Studies on Nature, Mind and Action,<\/em><em> 7)<\/em>&nbsp;(1st ed. 2018). Springer.<\/p>\n\n\n\n<p>Hanks, W. F. (2005). Pierre Bourdieu and the practices of language.&nbsp;<em>Annual Review of<\/em><em> Anthropology<\/em>,&nbsp;<em>34<\/em>(1), 67\u201383.&nbsp;https:\/\/doi.org\/10.1146\/annurev.anthro.33.070203.143907<\/p>\n\n\n\n<p>Hong, Y., &amp; Zhao, Y. (2015). From capital to habitus: class differentiation of family educational patterns in urban China.<em>&nbsp;The Journal of<\/em><em> Chinese<\/em><em> Sociology,<\/em><em> 2<\/em>(1). Doi: <a href=\"https:\/\/doi.org\/10.1186\/s40711-015-0021-y\" target=\"_blank\" rel=\"noopener\">https:\/\/doi.org\/10.1186\/s40711-015-0021-y<\/a><\/p>\n\n\n\n<p>King, A. (2000). Thinking with Bourdieu against Bourdieu: A \u2018practical\u2019critique of the habitus.&nbsp;<em>Sociological theory<\/em>,&nbsp;<em>18<\/em>(3), 417-433.<\/p>\n\n\n\n<p>Leibniz, G. W., &amp; Loemker, L. E. (1976).&nbsp;<em>Philosophical Papers and Letters: A Selection<\/em><em> (Synthese Historical Library 2)<\/em>(2nd ed.). D. Reidel\/Springer.<\/p>\n\n\n\n<p>Keister, L., Benton, R., &amp; Moody, J. (2016). Lifestyles through Expenditures: A Case-Based Approach to Saving.&nbsp;<em>Sociological Science<\/em>,&nbsp;<em>3<\/em>, 650\u2013684.&nbsp;https:\/\/doi.org\/10.15195\/v3.a28<\/p>\n\n\n\n<p>Kupari, H. (2016).&nbsp;<em>Lifelong Religion As Habitus: Religious Practice Among Displaced Karelian <\/em><em>&nbsp;Orthodox Women in Finland (Numen Book) (Numen Book, 153)<\/em>&nbsp;(Lam). Brill Academic Pub.<\/p>\n\n\n\n<p>Pelletier, C. (2009). Emancipation, equality and education: Ranci\u00e8re\u2019s critique of Bourdieu and the question of performativity.&nbsp;<em>Discourse: Studies in the Cultural Politics of<\/em><em> Education<\/em>,&nbsp;<em>30<\/em>(2), 137\u2013150.&nbsp;https:\/\/doi.org\/10.1080\/01596300902809054<\/p>\n\n\n\n<p>Sapiro, G. (2015). Habitus: History of a Concept.&nbsp;<em>International Encyclopedia of the Social<\/em><em> &amp; Behavioral Sciences<\/em>, 484\u2013489.&nbsp;https:\/\/doi.org\/10.1016\/b978-0-08-097086-8.03085-3<\/p>\n\n\n\n<p>McCall, L. (1992). Does Gender Fit? Bourdieu, Feminism, and Conceptions of Social Order. <em>Theory and Society, 21<\/em>(6), pp. 837-867 doi: <a href=\"https:\/\/www.jstor.org\/stable\/657646\" target=\"_blank\" rel=\"noopener\">https:\/\/www.jstor.org\/stable\/657646<\/a><\/p>\n\n\n\n<p>Norris, S.(2005). Habitus, social identity, the perception of male domination \u2013 and agency? <em>Discourse in Action<\/em>, 195\u2013208.&nbsp;https:\/\/doi.org\/10.4324\/9780203018767-33<\/p>\n\n\n\n<p>Wacquant, L. (2016). A Concise Genealogy and Anatomy of Habitus.&nbsp;<em>The Sociological<\/em><em> Review<\/em>,&nbsp;<em>64<\/em>(1), 64\u201372.&nbsp;https:\/\/doi.org\/10.1111\/1467-954x.12356<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Habitus is a sociological term that refers to people\u2019s embodied traits and behaviors (ie. Your skills, habits, and dispositions). These habits, skills, and dispositions are learned through socialization and are so ingrained in our identities that they feel completely natural. Examples of a person\u2019s habitus include the way you dress, your accent, your body language, [&hellip;]<\/p>\n","protected":false},"author":12,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_uag_custom_page_level_css":"","_lmt_disableupdate":"","_lmt_disable":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[96,140],"tags":[],"class_list":["post-16982","post","type-post","status-publish","format-standard","hentry","category-sociology","category-sociology-101-course-module-3"],"acf":[],"modified_by":"Gregory Paul C. 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