I have always been astonished by what might be called the paradox of the doxa--the fact that the order of the world as we find it, with its one-way streets and its no-entry signs, whether literal or figurative, its obligations and its penalties, is broadly respected; that there are not more transgressions and subversions, contraventions and 'follies' (just think of the extraordinary concordance of thousands of dispositions--or wills--implied in five minutes' movement of traffic around the Place de la Bastille or Place de la Concorde...);
Or still more surprisingly, that the established order, with its relations of domination, its rights and prerogatives, privileges and injustices, ultimately perpetuates itself so easily, apart from a few historical accidents, and that the most intolerable conditions of existence can so often be perceived as acceptable and even natural.
And I have also seen masculine domination, and the way it is imposed and suffered, as the prime example of this paradoxical submission, an effect of what I call symbolic violence, a gentle violence, imperceptible and invisible even to its victims, exerted for the most part through the purely symbolic channels of communication and cognition (more precisely, misrecognition), recognition, or even feeling.
This extraordinarily ordinary social relation thus offers a privileged opportunity to grasp the logic of the domination exerted in the name of a symbolic principle known and recognized both by the dominant and by the dominated--a language (or a pronunciation), a lifestyle (or a way of thinking, speaking and acting)--and, more generally, a distinctive property, whether emblem or stigma, the symbolically most powerful of which is that perfectly arbitrary and non-predictive bodily property, skin color.
Pierre Bourdieu
Or still more surprisingly, that the established order, with its relations of domination, its rights and prerogatives, privileges and injustices, ultimately perpetuates itself so easily, apart from a few historical accidents, and that the most intolerable conditions of existence can so often be perceived as acceptable and even natural.
And I have also seen masculine domination, and the way it is imposed and suffered, as the prime example of this paradoxical submission, an effect of what I call symbolic violence, a gentle violence, imperceptible and invisible even to its victims, exerted for the most part through the purely symbolic channels of communication and cognition (more precisely, misrecognition), recognition, or even feeling.
This extraordinarily ordinary social relation thus offers a privileged opportunity to grasp the logic of the domination exerted in the name of a symbolic principle known and recognized both by the dominant and by the dominated--a language (or a pronunciation), a lifestyle (or a way of thinking, speaking and acting)--and, more generally, a distinctive property, whether emblem or stigma, the symbolically most powerful of which is that perfectly arbitrary and non-predictive bodily property, skin color.
Pierre Bourdieu
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