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The Constitution of Space

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The Sociology of Space

Part of the book series: Cultural Sociology ((CULTSOC))

Abstract

Space is introduced here as a relational arrangement of social goods and living beings at places. Space emerges in the interplay of action and structure, through the processes of spacing and acts of synthesis. Spacing describes the placing of human beings, social goods, and cultural signs for the purpose of forming spatial arrangements. The act of synthesis describes the ability to perceive, imagine, and remember the spatial placing of human beings and social goods as coherent and reliable. The reproduction of institutionalized spaces occurs through repetition in everyday routine. Space is interwoven with cultural notions of class and gender. The chapter concludes with reflections on how space and place are associated and with a discussion of methodological consequences.

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Notes

  1. 1.

    The English neologism “spacing” was used in the original German version of this book because according to the dictionary (Wahrig 1997, 1009) the German word that readily comes to mind, the verb “räumen” (derived from “Raum,” space), means either “to empty,” “to clear,” “to vacate,” which is contrary to what is meant here, or “to bring something to another place,” which only applies to a substance and does not grasp the complex process of formation.

  2. 2.

    In many societies and in many social contexts in Germany, ethnicity can also be counted as one of the structural principles. However, ethnicity conceptually presupposes a process of group formation corresponding to the ethnic group (on this point, cf., e.g., Rex 1990), which, however, in contrast to class and gender, is not observable in every situation. So as not to provoke a scientific categorization for something that in social practice proves to be more differentiated, ethnicity shall be conceptualized not as a structural principle, but as an influencing factor.

  3. 3.

    Ilse Lenz (1995) extends the two-fold to a “three-fold socialization” by pointing out the dimension “ethnic group” as a socialization in the modern nation state.

  4. 4.

    It is often difficult to work with Bourdieu’s concepts because he has no interest in a precise formulation of the concepts and wishes instead to develop “fuzzy concepts” (Bourdieu and Wacquant 1992 [1996]). For practical purposes this often means that he will develop concepts, but then does not always use them consistently, and as a rule also does not justify deviations. Here I shall discuss the most prevalent definitions of these concepts.

  5. 5.

    [Translator’s note: Translated from a German translation of Bourdieu’s French. No French or English version of the article quoted here could be found. The chapter “Site Effects” in The Weight of the World [Bourdieu 1999] is closely related to the article quoted, but does not include this or a similar passage.]

  6. 6.

    General reflections on perspective can be derived from this, in particular on the dependency of perspectives not only on habitus, but also on localization. In feminist philosophy of science as developed in particular by Sandra Harding (1991, 1994), the perspectival character of scientific work is discussed as something bound to a standpoint, in Harding’s discussion class, gender, and ethnicity (cf. e.g. Haraway 1995). Harding thus draws attention to an important phenomenon, the constitution of the object of science depending on habitus. But in so doing she also takes on the problem that she has to allege that there is, e.g., a uniform experience of a gender. The distinction between place and person makes it possible to link the perspective not only to the habitus of a person, but also to the place where the person takes place. This brings clarity to the idea that from one place, the domestic kitchen, a different perspective is adopted than from a desk in an office, although in both cases it is the gender perspective of a person with a feminine socialization.

  7. 7.

    [Translator’s note: In the published English translation of Luhmann’s work, the sentence referred to here is not translated literally so that the figure to which our author alludes is lost. The published translation of the passage reads: “Atmosphere makes visible both the unity of the difference that constitutes space and the invisibility of space as a medium for the creation of forms. But it is not the same as space, which, as a medium, can never become visible” (Luhmann 2000, 112; italics added for better recognition of the pasage in question). A more literal translation of Luhmann’s sentence might read: “Atmosphere is thus the manifestation [literally: the becoming visible] of the unity of the difference that constitutes space and is hence also the visibility of the invisibility of space as a medium for the creation of forms.”]

  8. 8.

    Cf. Giddens’s (1984) distinction between allocative and authoritative resources.

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Löw, M. (2016). The Constitution of Space. In: The Sociology of Space. Cultural Sociology. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-349-69568-3_5

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