This study investigates how socially and economically disadvantaged young people, living in a semi-rural, post-industrial Atlantic Canadian community, experience and perceive social and economic health -- defined as participants' sense of comfort and security that their social and economic needs are, and will continue to be, met in their community. I argue that social and educational policies and practices must reflect the realities of local citizens if they aim to interrupt regional health disparities. A key objective of this research is to expose and challenge gender, class, and regional inequalities through an analysis of young adults' social and economic health experiences and perceptions. Drawing primarily upon Pierre Bourdieu's (1990b; 2001)concepts -- habitus, field, and symbolic domination -- relations between gender, class,and historical circumstances theoretically inform this research. Employing a critical ethnographic methodological framework (Madison, 2005),experiences and perceptions of ten economically disadvantaged youth -- five women and five men, ages 19-30 -- were gathered through focus groups, individual interviews, participant observation, critical dialogue (using media to stimulate dialogue among participants), and an adaptation of photovoice (a technique combining photography and narrative). Results suggest that the social and economic health needs of economically disadvantaged young adults are not being met. They confirm Bourdieu's (1999a)assertion of an interrelationship between physical place and the positioning of agents in social fields. Participants navigate economic, cultural, and social fields, aware of their social positioning as they 'work' the fields in order to secure enough capital to 'get by'. Their struggles are examples of symbolic domination and suggest a significant psycho-social cost to young adults seeking social and economic health through various fields. Analyses of their experiences suggest a disjuncture between gendered identities ascribed to participants through historically-rooted habitus and contemporary social fields. Recommendations call for gender, class, and regional inequalities to be addressed through structural interventions and investment in long term community-based education that is integrated with local economic development initiatives. Furthermore, this research calls attention to how research agendas and procedures can actually reinforce marginalization, making it difficult for the voices of disadvantaged communities to enter into dominant public discourse. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

För att förstå den sociala skiktningen på arbetsmarknaden behövs mer djupgående förståelse kring individers familjebakgrund och uppväxtvillkor. De samhälleliga institutionerna, så som akademiska institutioner formar individer och är en av de avgörande faktorerna för individernas framtidsutsikter (Evertsson och Magnusson, 2014, s. 237). Syftet med denna studie var att undersöka individers förutsättningar i arbetslivet utifrån Pierre Bourdieus teoretiska ramverk. Studien använder begreppet habitus för att ta reda på hur individer genom strukturella egenskaper och ansamlat kapital positionerar sig i klassystemet. En högre position i arbetslivet ger individerna en högre grad av makt och kontroll i samhällsstrukturen. Därför undersökte vi vad det är i habitus som gör att individer når en högre position. Arbetsmarknadsposition och således klassposition framställs i studien genom att använda Eriksons, Goldthorpes och Portocareros (1979) klasschema, som utifrån yrkesspecifika kunskaper och egenskaper indelar individerna i breda sociala klasser. Med hjälp av data från LNU 2010 påvisade studiens resultat, framställd genom logistisk regression, att strukturella egenskaper förmedlade genom föräldrarnas strukturella egenskaper, är en viktig beståndsdel i individernas positionering. Kulturellt kapital, vilket individer ansamlar genom utbildning och bildning, visade dock sig också ha en central roll i individernas möjlighet till att nå en yrkesposition som förknippas med en högre socialklass.

The aim of this study is to examine John Chrysostom’s views on slavery, specifically in his homilies on the Pauline Epistles and Hebrews. Roman slaveholding is approached as a complex habitus, and Chrysostom’s negotiation with and reimagination of this habitus is examined. The method of enquiry used is a cultural-historical analysis, and the theories of Michel Foucault and Pierre Bourdieu are extensively utilized. Moreover, based on the work of Jennifer Glancy, slavery is approached as a corporeal discourse – one focused on the slave as a body. The discursive formation of the slave-body is further deconstructed into four related corporeal discourses – namely the domesticity, heteronomy, carcerality and commodification of the slavebody. The study commences by revisiting and re-reading Hellenistic, early Roman, Judaistic, and early Christian sources on slaveholding from a cultural-historical perspective in order to reconstruct the main discursivities of the habitus of Roman slaveholding. Then, the first question asked is how Chrysostom understands the domesticity of the slave-body. Based on his exegesis of the haustafeln, it is concluded that Chrysostom negotiates and reimagines the discourse in three ways: a) he proposes a shift from strategic to tactical slaveholding; b) he formulates his theology, especially hamartiology and eschatology, on the Stoic-Philonic metaphor of domestic slavery; and, c) he advises that domestic slaves be reformed by being taught Christian virtue and trades. Secondly, Chrysostom accepts the heteronomy of all bodies, and hence uses slavery as a basis for his ethics. The body is either ruled by God or sin/passions, and the problem of institutional slavery is downplayed. Thirdly, Chrysostom affirms that slaves should remain in their carceral state and stay obedient to their masters, while masters ought to treat slaves justly since they are also slaves of God. Finally, Chrysostom sees slaves as both economic and symbolic capital, and the shift to tactical slaveholding supports his more general vision of promoting a popular asceticism in the city. Chrysostom does not simply accept, ameliorate or reject slaveholding – we rather see sophisticated discourses of negotiation and reimagination of slaveholding to fit in with his wider programme of social and ascetic reform among Christian households. / Thesis (DLitt)--University of Pretoria, 2012. / Ancient Languages / unrestricted

This study presents the ways secondary school students and their teachers view representation in religious education lessons and how to use the students as a resource for education. With the help of eight qualitative interviews with three certified religious education teachers and five of their students, material was collected to be analysed and discussed in the light of earlier research and Pierre Bourdieu’s theory on religious and symbolic capital. The results show that the students are all positively inclined towards listening to classmates or other religious practitioners as they inform them of new perspectives. However, the results also show that the students themselves have a tendency to feel uncomfortable when the teacher turns to them for religious thoughts or experiences due to judgements from classmates. In Bourdieu’s terminology it is possible to state that when the teacher recognizes a student's high religious capital this often collides with the student's symbolic capital. This in turn creates a conflict within the student and contributes to feelings such as stress and anxiety. The results also show that the teachers are unaware as to how the students feel about being used as a resource since they both operate in opposite fields and prioritize different capitals. Since the students are positively inclined to listen to different religious thoughts and experiences the religious education classrooms would benefit from elements such as guest speakers and study visits. This would create a classroom impacted by representation with a safe climate that would offer the student increased understanding. When this is accomplished the student would be encouraged to speak up in the classroom without the stressful feeling of receiving judgment from classmates.

This thesis intends to examine how taste, identity and community works in a Swedish Facebook group exclusive to women and people who define themselves as non-binary. The study is based on a material that stretches from 2019–01–01 to 2019–06–30. With a political framework, this group has based its values on intersectional feminism and postcolonial theory, which gives the posts made in the group a certain setting to relate to. By using Jürgen Habermas’ classic book The Structural Transformation of the Public Sphere : An Inquiry into a Category of Bourgeois Society (1962) together with Pierre Bourdieu’s notions on habitus, field, dox and capital, this thesis examines the perception of how the group develops a shared taste, as well as how it forms a certain kind of community. The first part of the analysis introduces statistics to form an overview of where the group members find their interests in literature most fulfilled and how interactions and commentary is spread over different kinds of posts. Here, a categorization is presented to clarify what the most prominent posts in the group are. In the second part, a closer examination is made through an approach to the new public that this group constitutes, how taste is formed and what kind of books the members are interested in and how conflicts arise not through discussions on good or bad taste, but rather political matters. Finally, the analysis shows how the community fulfills certain functions for the members and how they seem to perceive the group as a whole. In conclusion, this new cultural environment has impact on how we can understand our ability to express ourselves and make ourselves heard. Together with this we can see that the group forms a certain taste that mainly consists of popular culture, even though more literary titles can be found. Still, the most important function seems to be the one of community and the sense of belonging to a group, to participate and receive approval as a human being.

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No description available.

Uppsatsen handlar om hur föräldrar talar om lärandet i förskolan. Syftet med vår studie är att förstå och tydliggöra hur föräldrar talar om lärandet i förskolan samt vilka kunskaper och färdigheter de lyfter fram som viktiga aspekter i barns lärande i förskolan. Vi har utgått från följande frågeställningar, hur talar föräldrar om lärandet i förskolan? Vilka kunskaper/färdigheter lyfter föräldrar fram som viktiga aspekter i barns lärande i förskolan? Påverkar föräldrars habitus talet om lärandet i förskolan? Vi har intervjuat sex föräldrar för att få svar på våra frågeställningar. Vår teoretiska ram utgörs av Bourdieus begrepp habitus och det sociala rummet. Utifrån föräldrarnas utbildningsnivå, lön och boendeform har vi delat in dem i kapitalgrupp A och kapitalgrupp B. Resultatet visar att föräldrarna lyfter fram sociala färdigheter som viktiga aspekter i barns lärande i förskolan och att sättet att uttrycka sig kring lärandet skiljer sig åt markant hos föräldrarna. Vår slutsats är att habitus har betydelse för hur föräldrarna talar om lärandet i förskolan.

Intervening in debates on religion and social inequalities, this article advocates a shift from concerns with economic ethics to a focus on religious belonging as embodying class-based cultural distinctions. In the first part, I critically review the literature that draws inspiration from Weber’s concept of Protestant inner-worldly asceticism and advance two arguments: Pentecostal orientations toward this-worldly salvation thwart rationalising potentials and feed into magic, or “occult,” economies instead. Simultaneously, however, Pentecostalism promotes personal autonomy by emphasising the possibilities for radical personal change through conversion and becoming “born again.” In the second part, I draw on Bourdieu’s cultural sociology and show that personal autonomy and certain images of Pentecostal modernity are increasingly deployed within practices of cultural distinction between the modern Pentecostal and economically successful and the backward who remain locked in the past. The article is based on ethnographic research among Pentecostals in South Africa as well as a review of the literature on other African societies.

Hur bör man som pedagog bemöta barn som far illa i förskolan? [How should a teacher meet children exposed to maltreatment in preschool?]Malmö: Lärarutbildningen: Malmö högskolaExamensarbetet handlar om hur man som pedagog i förskolan bör agera vid misstanke om att ett barn far illa och hur man bör bemöta dessa barn i förskolan. Samtidigt vill vi belysa tecken på hur ett barn kan fara illa och vad lagen säger. Vi kommer genom intervjuer försöka förstå hur vuxna, som kommer i kontakt med barn som far illa i sitt vardagliga arbete, anser att man bör hantera förhållandena kring barn som far illa. Undersökningen bygger på intervjuer med tre förskollärare, en specialpedagog, en polis, en socialsekreterare, personal på BVC och en rektor på en skola i ett socialt och ekonomiskt utsatt område. Vi har även intervjuat personal på Kriscentrum. Vi hade även möjlighet att prata med en barnskötare som tillsammans med sitt arbetslag precis genomfört en anmälan om att ett barn far illa till socialtjänsten.Vi känner att det är viktigt att som blivande pedagoger att ha stor kunskap om hur man skall handla och bemöta, men även hur man kan upptäcka barn som far illa. Genom kunskapen som vi få genom att skriva detta arbete hoppas vi på att vi i framtiden kommer att kunna upptäcka och hjälpa barn i ett tidigare stadium.Vår huvudsakliga frågeställning, som även är titeln till vårt arbete är; Hur bör man som pedagog i förskolan agera när man möter barn som far illa?Nyckelord: barn som far illa, bemötande, anmälningsplikt, pedagogens roll, Pierre Bourdieu