[...] Given Bourdieu's central role in developing practice theory, it would be surprising for him to suddenly come down on the side of structural determinism, arguing that people are simply recipients of large-scale social forces. Instead, Bourdieu's theory of taste hinges on his understanding of the habitus - the set of embodied dispositions that people acquire as they are socialized and that they exercise when making judgments of taste (among other things). For Bourdieu, the concept of habitus provides an alternative to visions of people as either free-willed autonomous subjects or unthinking vehicles of structural dynamics (see Sterne 2003, 376). People acquire the sensibilities that constitute their habitus in worlds full of the myriad entities Hennion describes: a person's taste in music is going to be shaped by how the people around them act, the forms they encounter music in, and a host of other situational factors. Because people in similar social positions grow up under similar conditions, they end up with a similar habitus, and the mystery of how tastes come to mirror social structure is at least partly resolved (Lizardo 2014, 346).