Lifelong minority religion: routines and reflexivity : a Bourdieuan perspective on the habitus of elderly Finnish Orthodox Christian women
Applications of the concept of habitus to research on religion have increased in recent decades. At present, Pierre Bourdieu's interpretation of the concept is perhaps the most well known. Nevertheless, it has also met with criticism. This article utilizes Bourdieuan theorizations to discuss th...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor & Francis Group
[2016]
|
| In: |
Religion
Year: 2016, Volume: 46, Issue: 2, Pages: 141-157 |
| Standardized Subjects / Keyword chains: | B
Finland
/ Orthodox Church
/ Older woman
/ Religious minority
/ Habitus
B Bourdieu, Pierre 1930-2002 / Habitus |
| RelBib Classification: | AD Sociology of religion; religious policy CH Christianity and Society KBE Northern Europe; Scandinavia KDF Orthodox Church |
| Online Access: |
Volltext (doi) |
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| 520 | |a Applications of the concept of habitus to research on religion have increased in recent decades. At present, Pierre Bourdieu's interpretation of the concept is perhaps the most well known. Nevertheless, it has also met with criticism. This article utilizes Bourdieuan theorizations to discuss the habitus of elderly Finnish Orthodox Christian women. The author examines the women's dispositions in relation to their changing minority position within Finnish society, and identifies the dynamic between reflexivity and routine practice as being central to their religion. The analysis demonstrates the value of Bourdieu's understanding of habitus when studying the long-term effects of social power on subjectivity – as reflected, for instance, in lifelong minority religion. The author argues, moreover, that contrary to the claims of many critics, Bourdieu's approach is suitable for inquiries into the conscious dimensions of practicing, in so far as these are conceived of as grounded in individuals’ past and present conditions of religious practice. | ||
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