On the one hand, they … Expand. The role of social agents in the translation into English of the novels of Naguib Mahfouz. Highly Influenced. View 14 excerpts, cites background and methods.
English translations of texts associated with Arabic fiction remain largely unexplored from a sociological perspective. View 2 excerpts, cites background. Positioning of volunteer interpreters in the field of public service interpreting in Spanish hospitals: A Bourdieusian perspective. This thesis sets out to investigate the field of public service interpreting in southern Spain, with a particular emphasis on the position of volunteer interpreters working at two different … Expand.
View 7 excerpts, cites background. Previous studies exploring breast cancer have analysed a range of … Expand. Remapping habitus in translation studies. In the last two decades, the idea that translating and interpreting could be analysed in terms of social practice has gained ground among many Translation Studies scholars and researchers for exam View 1 excerpt, cites background.
View 2 excerpts, references background. The Turns of Translation Studies: New paradigms or shifting viewpoints? In offering a critical assessment of recent developments in the young discipline, this book sets out to provide an answer, as seen from a European perspective … Expand.
Translation and the Shape of Things to Come. AbstractThis article provides a study in the sociology of translation, applied to the process of importing American science fiction into France during the s. Boris Vian, Raymond Queneau and … Expand. To be fully understood, literary production has to be approached in relational terms, by constructing the literary field, i.
Mediating Zones of Uncertainty. Rethinking habitus, norms, and the field of translation. Focusing on translators as a cultural-professional group, this article mo bilizes the Bourdieusian concepts of field and habitus for explaining the tension between the constrained and the versatile … Expand.
The Pivotal Status of the Translator's Habitus. Abstract: The paper explores the possibility of nudging theory away from the properties of systemic constructs towards the main focus of translation norms, i. Symbolic capital is the result of what the Roman Catholic church has called transubstantiation. Economic capital changes into symbolic capital. In turn, social, and cultural capital can be viewed as sub-types of symbolic capital — and have been joined by the discussion of other forms found in different fields such as linguistic capital, and scientific and literary capital.
Rob Moore has helpfully highlighted a key difference between economic and symbolic capital. In the first:. Mercantile exchange is not of intrinsic value, but is always only a means to an end profit, interest, a wage, etc. Bourdieu contends that this is also true for other forms of symbolic capital, but that they, in their distinctive ways, deny and suppress their instrumentalism by proclaiming themselves to be disinterested and of intrinsic worth.
Bourdieu argued that the purpose of the school system was the production and maintenance of elites:. The practices of differentiation included antidemocratic pedagogies, taken-for-granted use of elite discourse and knowledges, and a differentiated system of selection and training of teachers.
Education was, he suggested, a field which reproduced itself more than others, and those agents who occupied dominant positions were deeply imbued with its practices and discourses. Thompson However, they start with a tremendous advantage in terms of economic, social and cultural capital.
Medvetz and Sallaz 2. Also quoted in Bourdieu and Wasquant 7. We could add that one of the central tasks of pedagogues and educators should be to similarly work with people to:. The possibility of this creating major change is limited.
In part, this is because of the reproductive power of the schooling and college systems already noted, but also as those systems are just one, albeit important, element of the making and remaking of inequality.
As a starting point, we can think of practices as being acts embodying shared rules and processes. Examples here would include everyday things like greeting people, queuing for, and getting on, a bus etc. Put another way, we cannot understand the practices of actors in terms of their habituses alone — habitus represents but one part of the equation; the nature of the fields they are active within is equally crucial. In Distinction , for example, Bourdieu uses practice in three senses:.
In Logic of Practice Bourdieu Warde identifies six different uses op. Rather than being a clarification of his thinking in this area, he suggests it might rather indicate the extent to he appears to have lost interest in practice as an organizing idea.
Focusing on practice as Pratik when looking to the relationship between it and field, habitus and capital would seem to be a sensible way forward. Pratik provides both historical force and relationship — as Alistair Macintyre recognized regarding virtue and moral theory:.
To enter into practice is to enter into a relationship not only with its contemporary practitioners but also with those who have preceded us in the practice, particularly those whose achievements extended the reach of the practice to its present point.
It is thus the achievement and, a fortiori , the authority, of a tradition which I then confront and from which I have to learn. Macintyre goes on to argue that no practices can survive for any time unless underpinned by institutions. These institutions, in turn, can corrupt practice unless practitioners have the space to organize, understanding and analysis, and a disposition that involves virtues like justice, courage and truthfulness.
Making sense of educational practice entails both looking to habitus, field and capital — and to:. The first, and obvious, point to make is that the reproduction of the social order needs to be a focus when reflecting on our own practice and processes — and that of the institutions we function within. It should feature within staff training, discussions of policy and practice, and how organizations are managed.
Furthermore, it must also be a key focus for exploration by and with learners, students and other participants. Within schools, for example, it should be a central element of curricula , and something that is part of conversations in tutor groups, on corridors and other, more informal, spaces.
The former is less a case of introducing new curricula elements, so much as problematizing existing ones. The latter does entail shifting, and making the case for new, resources to create spaces where children and young people can experience much-needed sanctuary , community , and hope.
This also involves recognizing that teachers often lack the capacity, orientation, and skills to do this — and that it is necessary to employ and value specialist educators and pedagogues. Within informal education and social pedagogy, there has long been an emphasis on the bearing and attitude of the worker. The German term for this is Haltung. It is also translated as stance, posture or mindset. Pedagogy in this form is largely a non-curricula practice — it is informal education.
Teaching is an interlude rather than a defining feature. The challenge for formal education and teachers is how to embrace the first two elements above — and to allow it to guide the way in which curricula are addressed, and learning facilitated. This article explores different models that may be required]. Such qualities can be seen as being at the core of the haltung and processes of pedagogues and informal educators.
There is a strong emphasis upon being in touch with feelings, of attending to intuitions and seeking evidence to confirm or question what we might be sensing. A further element is also present — a concern not to take things for granted or at their face value. Many teachers also have these qualities, but it could be a stronger feature of training, and of non-managerial supervision within schooling. The reason why this is necessary is not just to improve their practice, but to be able to work with children, young people, and adults to cultivate hexis themselves.
Third, we need to recognize the usefulness of field and capital as tools to explore the processes we, and those we are working with, are living through. More specifically, it involves recognizing shared experiences and exploring how to join with others so that all may flourish. Here there is an obvious and a direct connection here with what Bourdieu discusses as social capital. In addition, there are questions around the sorts of cultural capital that schools, colleges and local organizations cultivate.
These were laid bare — once again — by the way in which qualifications authorities in the UK employed algorithms to review and change estimated grades for students in State sixth form colleges did even worse with a rise of 0.
Adams and McIntyre The algorithm favoured, for example, students in small classes taking less popular courses such as Latin, which are more common in private schools Adams His concern with social reproduction in schooling and college systems remains deeply relevant.
It is no accident, for example, that the big expansion of higher education in recent years has coincided in the UK and many other countries with a reduction in social mobility Major and Machin It may be, in the end, that as Bourdieu often appears to be saying, we might not have much room for agency. We could not call ourselves educators if we do not try to work so that all should have the chance to share in life. If you have not encountered the work of Pierre Bourdieu before, then listening to this BBC Radio 4 programme on his work in the Thinking Aloud series presented by Laurie Taylor is a good place to begin.
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