#historicalsociology — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #historicalsociology, aggregated by home.social.
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He was also an enthusiast of the journal Práticas da História – Journal on Theory, Historiography and Uses of the Past, in which he published, among other things, an important essay on #HistoricalSociology. As director of the National Library of Portugal, he enthusiastically welcomed all the initiatives that the IHC organised there during his tenure. (3/3)
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Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
-
Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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🎧 ⛪ L'abbaye de Boquen : pour tous ceux s'intéressant au #catholicisme contemporain en #France, Boquen résonne comme l'une des expérimentations phares des années 1960-1970, à la mémoire encore vive plus de 50 ans plus tard.
Où se mêlent expériences religieuses - communautaires et individuelles ; débats théologiques et institutionnels ; liens entre #religion et #politique ; interrogations sur les #classes sociales ; local (Bretagne) et global (Vatican II)...
Dans le balado Une histoire particulière (France Culture), deux très bons épisodes reviennent sur ce moment particulier.Pour aller plus loin : voir la thèse publiée de Béatrice Level, 📖 Boquen : entre utopie et révolution, 1965-1976 (PUR, 2015).
#religiousStudies #history #histoire #sociohistoire #historicalSociology @religion @sociology
https://www.radiofrance.fr/franceculture/podcasts/serie-boquen-abbaye-de-gauchistes -
🎧📻 Petite pépite dans l’émission Les pieds sur terre du 5 décembre : « Le Grand remembrement » (rediffusion). Où est appréhendé ce bouleversement majeur que fut la redistribution des terres agricoles françaises, imposée par l’État après la Seconde guerre mondiale pour diffuser le modèle d’une agriculture productiviste.
🎙️ L’émission aborde le remembrement en laissant la parole à deux témoins, alors enfants dans les années 1950 et 1960. Leurs souvenirs rendent compte d’un processus imposé avec violence par l’appareil d’État, proposant une perspective sur l’événement à hauteur des « vies minuscules », gens ordinaires qui vivent dans leur quotidien ce qui, au mieux, est relaté par des données techniques et chiffrées.
✅ Cinq éléments à souligner à chaud d’un point de vue sociologique et sociohistorique : 1️⃣ Interroger les faits à nouveaux frais (ici : le vécu des personnes ayant traversé l’événement) offre des perspectives riches et inédites. 2️⃣ Le vécu, précisément : au-delà de la Grande histoire et des Grands Hommes qui l’écrivent, les « vies minuscules » des « gens de peu » (cf. Arlette Farge, parmi d’autres) sont une mine précieuse pour mieux cerner les transformations sociétales.
3️⃣ S’il fallait le confirmer, la force de l’histoire orale (entretiens et témoignages) est plus que validée. 4️⃣ 🎵 La culture pop est particulièrement intéressante à associer à ce type de démarche. Le titre « Remembrement » (Tradart, 1971) s’inscrit dans le droit fil du revival folk des années 1960-1970. 5️⃣ Ce titre, repris dans certaines mobilisations récentes (anti-mégabassines, etc.) manifeste un autre élément clé : l’actualité la plus brûlante ne doit pas faire oublier que les questions d’aujourd’hui ont souvent une dimension historique et s’inscrivent dans un temps moyen – voire long.Fascinant.
#sociologie #sociohistoire #temps #histoire #sociology #agriculture #rural #mémoire #HistoireOrale #OralHistory #popculture #culturepop #folk @sociology #historicalSociology
https://www.radiofrance.fr/franceculture/podcasts/les-pieds-sur-terre/le-grand-remembrement-7583513
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🆕 Today we congratulate Jorge M. Pedreira, one of the winners of the Júlio Fogaça History Prize, awarded by the Lisbon Academy of Sciences.
The winning essay focused on the social order and classification systems of ancient Portuguese society.
👉 More details on our website: https://ihc.fcsh.unl.pt/en/jorge-pedreira-julio-fogaca-prize/
#Histodons #HistoryPrizes #PortugueseHistory #SocialHistory #Sociology #HistoricalSociology #PrémiosDeHistória #HistóriaDePortugal #Sociologia #SociologiaHistórica
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✍️ We continue to receive proposals from prospective applicants who wish to have the IHC as host institution for the Marie Skłodowska-Curie Actions Postdoctoral Fellowships.
✍️ Get in touch by 23 June
@histodons
@anthropology @litstudies @digitalhumanities#Histodons #MSCA #CallForApplicants #MarieCurieFellowships #ContemporaryHistory #Archives #DigitalHumanities #HostingOffer #ModernHistory #Anthropology #PoliticalEconomy #HistoricalSociology #Colonialism
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✍️ We continue to receive proposals from prospective applicants who wish to have the IHC as host institution for the Marie Skłodowska-Curie Actions Postdoctoral Fellowships.
✍️ Get in touch by 23 June
@histodons
@anthropology @litstudies @digitalhumanities#Histodons #MSCA #CallForApplicants #MarieCurieFellowships #ContemporaryHistory #Archives #DigitalHumanities #HostingOffer #ModernHistory #Anthropology #PoliticalEconomy #HistoricalSociology #Colonialism
-
✍️ We continue to receive proposals from prospective applicants who wish to have the IHC as host institution for the Marie Skłodowska-Curie Actions Postdoctoral Fellowships.
✍️ Get in touch by 23 June
@histodons
@anthropology @litstudies @digitalhumanities#Histodons #MSCA #CallForApplicants #MarieCurieFellowships #ContemporaryHistory #Archives #DigitalHumanities #HostingOffer #ModernHistory #Anthropology #PoliticalEconomy #HistoricalSociology #Colonialism
-
✍️ We continue to receive proposals from prospective applicants who wish to have the IHC as host institution for the Marie Skłodowska-Curie Actions Postdoctoral Fellowships.
✍️ Get in touch by 23 June
@histodons
@anthropology @litstudies @digitalhumanities#Histodons #MSCA #CallForApplicants #MarieCurieFellowships #ContemporaryHistory #Archives #DigitalHumanities #HostingOffer #ModernHistory #Anthropology #PoliticalEconomy #HistoricalSociology #Colonialism
-
✍️ We continue to receive proposals from prospective applicants who wish to have the IHC as host institution for the Marie Skłodowska-Curie Actions Postdoctoral Fellowships.
✍️ Get in touch by 23 June
@histodons
@anthropology @litstudies @digitalhumanities#Histodons #MSCA #CallForApplicants #MarieCurieFellowships #ContemporaryHistory #Archives #DigitalHumanities #HostingOffer #ModernHistory #Anthropology #PoliticalEconomy #HistoricalSociology #Colonialism
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Books next to the other book that I was to borrow are my favorite historical data. Love the serendipity that bookshelves create. #dissertating #historicalsociology