input: In the summer of 1964, teenage friends Ronnie Van Zant, Bob Burns, Allen Collins, Gary Rossington, and Larry Junstrom formed the earliest incarnation of the band in Jacksonville, Florida as My Backyard. The band then changed its name to The Noble Five. The band used different names before using One Percent during 1968.  In 1969, Van Zant sought a new name. The group settled on Leonard Skinnerd, a mocking tribute to physical education teacher Leonard Skinner at Robert E. Lee High School. Skinner was notorious for strictly enforcing the school's policy against boys having long hair. Rossington dropped out of school, tired of being hassled about his hair. The more distinctive spelling "Lynyrd Skynyrd" was being used at least as early as 1970. Despite their high school acrimony, the band developed a friendlier relationship with Skinner in later years, and invited him to introduce them at a concert in the Jacksonville Memorial Coliseum. Skinner also allowed the band to use a photo of his Leonard Skinner Realty sign for the inside of their third album.  By 1970, Lynyrd Skynyrd had become a top band in Jacksonville, headlining at some local concerts, and opening for several national acts. Pat Armstrong, a Jacksonville native and partner in Macon, Georgia-based Hustlers Inc. with Phil Walden's younger brother, Alan Walden, became the band's managers. Armstrong left Hustlers shortly thereafter to start his own agency. Walden stayed with the band until 1974, when management was turned over to Peter Rudge. The band continued to perform throughout the South in the early 1970s, further developing their hard-driving blues rock sound and image, and experimenting with recording their sound in a studio. Skynyrd crafted this distinctively "southern" sound through a creative blend of blues, and a slight British rock influence.  During this time, the band experienced some lineup changes for the first time. Junstrom left and was briefly replaced by Greg T. Walker on bass. At that time, Ricky Medlocke joined as a second drummer and occasional second vocalist to help fortify Burns' sound on the drums. Medlocke grew up with the founding members of Lynyrd Skynyrd and his grandfather Shorty Medlocke was an influence in the writing of "The Ballad of Curtis Loew". Some versions of the band's history state Burns briefly left the band during this time, although other versions state that Burns played with the band continuously through 1974.  The band played some shows with both Burns and Medlocke, using a dual-drummer approach. In 1971, they made some recordings at the famous Muscle Shoals Sound Studio with Walker and Medlocke serving as the rhythm section, but without the participation of Burns. Medlocke and Walker left the band to play with another southern rock band, Blackfoot. When the Lynyrd Skynyrd made a second round of Muscle Shoals recordings in 1972, Burns was once again featured on drums along with new bassist, Leon Wilkeson. Medlocke and Walker did not appear on any album until the 1978 release of First and... Last, which compiled the early Muscle Shoals sessions. Also in 1972, roadie Billy Powell became the keyboardist for the band.

Answer this question "Did Mr. Skinner have anything to say about the band?"
output: Despite their high school acrimony, the band developed a friendlier relationship with Skinner in later years,

input: Bourdieu insists on the importance of a reflexive sociology in which sociologists must at all times conduct their research with conscious attention to the effects of their own position, their own set of internalized structures, and how these are likely to distort or prejudice their objectivity. The sociologist, according to Bourdieu, must engage in a "sociology of sociology" so as not to unwittingly attribute to the object of observation the characteristics of the subject. She/he ought to conduct their research with one eye continually reflecting back upon their own habitus, their dispositions learned through long social and institutional training.  It is only by maintaining such a continual vigilance that the sociologists can spot themselves in the act of importing their own biases into their work. Reflexivity is, therefore, a kind of additional stage in the scientific epistemology. It is not enough for the scientist to go through the usual stages (research, hypothesis, falsification, experiment, repetition, peer review, etc.); Bourdieu recommends also that the scientist purge their work of the prejudices likely to derive from their social position. In a good illustration of the process, Bourdieu chastises academics (including himself) for judging their students' work against a rigidly scholastic linguistic register, favouring students whose writing appears 'polished', marking down those guilty of 'vulgarity'. Without a reflexive analysis of the snobbery being deployed under the cover of those subjective terms, the academic will unconsciously reproduce a degree of class prejudice, promoting the student with high linguistic capital and holding back the student who lacks it -- not because of the objective quality of the work but simply because of the register in which it is written. Reflexivity should enable the academic to be conscious of their prejudices, e.g. for apparently sophisticated writing, and impel them to take steps to correct for this bias.  Bourdieu also describes how the "scholastic point of view" unconsciously alters how scientists approach their objects of study. Because of the systematicity of their training and their mode of analysis, they tend to exaggerate the systematicity of the things they study. This inclines them to see agents following clear rules where in fact they use less determinate strategies; it makes it hard to theorise the 'fuzzy' logic of the social world, its practical and therefore mutable nature, poorly described by words like 'system', 'structure' and 'logic' which imply mechanisms, rigidity and omnipresence. The scholar can too easily find themselves mistaking "the things of logic for the logic of things" -- a phrase of Marx's which Bourdieu is fond of quoting. Again, reflexivity is recommended as the key to discovering and correcting for such errors which would otherwise remain unseen, mistakes produced by an over-application of the virtues that produced also the truths within which the errors are embedded.

Answer this question "Did he write a book about Reflexivity?"
output: