Amy Benck
SOC 385
Blog #9: Religion as Habitus
To explain Bourdieu’s concept of the habitus, I am going to use the example of organized religion. Most organized religions have been around for several generations, qualifying them as long lasting and durable. They are also organized, hence why they are called organized religions. There are rules about what each particular religion believes, what religious texts they follow and do not follow, what kind of setting the members of that religion meet in (for example Catholics meet in a church, Muslims meet in a mosque, Quakers meet in a meeting house, etc.). This is something that is shared among all the members of each particular religion. They all know where they meet, and when they will meet again, and exactly what will take place for the most part.
In addition, organized religions reproduce themselves. Families take their children to their place of worship and teach them the ways of their religion, and then those children do the same with their children, and this keeps the faith going over time. Members of the faith teach new comers and others what their faith is about and more people learn, therefore continuing the faith because new generations keep it in existence. This is especially hard to break away from if a child was indoctrinated into that faith as a baby, and was brought along each time their family went to their place of worship. The family likely also implemented parts of the faith into their own personal lives at home, perhaps “saying grace” before dinner, or some other type of private religious practice.
I myself was not raised in any faith, though I was baptized Christian as a baby, and therefore I was not indoctrinated into any religious practices inside or outside of the home. I am a member of the Religious Society of Friends, also known as Quakers, and Quakers have testimonies, which spell out the word spice, which they try to implement in their everyday lives. SPICE stands for simplicity, peace, integrity, community, and equality. In order to live by these testimonies, Quakers try to eliminate unnecessary things from their lives, so as to live simply. They are also against the death penalty and all wars, standing up for peace. These are just a couple of examples of how Quakers in particular try to bring their faith and practice into their own personal everyday lives. These can also be considered what Bourdieu called “structured practices” because they are ways of being and thinking. Other faiths also have structured practices, such as Muslim women wearing their hijab in public, though, as we learned in class, this aspect of the habitus is where individuals have the most agency, and this can certainly be seen in considering the debates surrounding women wearing the hijab. Some Muslim women reject it for certain reasons, and some wearing feel it is important to wear it. Returning back to my example of Quakers as well, each Quaker likely has their own idea of how they can live simply, and in regards to their testimony on equality, each Quaker could support different forms of equality, such as gender equality, racial equality, marriage equality, and thereby living the testimony but in their own way by choosing exactly how they feel most comfortable doing so.
All of these examples show that Bourdieu’s concept of the habitus can certainly be understood through the lens of organized religion. They are long lasting, organized, reproductive, and structured.
SOC 385
Blog #9: Religion as Habitus
To explain Bourdieu’s concept of the habitus, I am going to use the example of organized religion. Most organized religions have been around for several generations, qualifying them as long lasting and durable. They are also organized, hence why they are called organized religions. There are rules about what each particular religion believes, what religious texts they follow and do not follow, what kind of setting the members of that religion meet in (for example Catholics meet in a church, Muslims meet in a mosque, Quakers meet in a meeting house, etc.). This is something that is shared among all the members of each particular religion. They all know where they meet, and when they will meet again, and exactly what will take place for the most part.
In addition, organized religions reproduce themselves. Families take their children to their place of worship and teach them the ways of their religion, and then those children do the same with their children, and this keeps the faith going over time. Members of the faith teach new comers and others what their faith is about and more people learn, therefore continuing the faith because new generations keep it in existence. This is especially hard to break away from if a child was indoctrinated into that faith as a baby, and was brought along each time their family went to their place of worship. The family likely also implemented parts of the faith into their own personal lives at home, perhaps “saying grace” before dinner, or some other type of private religious practice.
I myself was not raised in any faith, though I was baptized Christian as a baby, and therefore I was not indoctrinated into any religious practices inside or outside of the home. I am a member of the Religious Society of Friends, also known as Quakers, and Quakers have testimonies, which spell out the word spice, which they try to implement in their everyday lives. SPICE stands for simplicity, peace, integrity, community, and equality. In order to live by these testimonies, Quakers try to eliminate unnecessary things from their lives, so as to live simply. They are also against the death penalty and all wars, standing up for peace. These are just a couple of examples of how Quakers in particular try to bring their faith and practice into their own personal everyday lives. These can also be considered what Bourdieu called “structured practices” because they are ways of being and thinking. Other faiths also have structured practices, such as Muslim women wearing their hijab in public, though, as we learned in class, this aspect of the habitus is where individuals have the most agency, and this can certainly be seen in considering the debates surrounding women wearing the hijab. Some Muslim women reject it for certain reasons, and some wearing feel it is important to wear it. Returning back to my example of Quakers as well, each Quaker likely has their own idea of how they can live simply, and in regards to their testimony on equality, each Quaker could support different forms of equality, such as gender equality, racial equality, marriage equality, and thereby living the testimony but in their own way by choosing exactly how they feel most comfortable doing so.
All of these examples show that Bourdieu’s concept of the habitus can certainly be understood through the lens of organized religion. They are long lasting, organized, reproductive, and structured.