Bourdieu Cultural Capital Analysis

Food is a highly unique commodity, for though it is essential to every single person on earth, there is no other commodity which is acquired and consumed in such diverse ways. It is a multifaceted social instrument, serving to connect people across cultural boundaries while simultaneously drawing lines through society, dividing people across race and class. Though we have discussed the connections between certain alternative food movements and the creation of a ‘white’ identity, I contend that the social mechanisms of food extend beyond the production of ‘whiteness’, and are intricately bound up in the creation and perpetuation of other racial and class identities in Western society. As the ways in which we consume and engage with food

The essay “Eat Food: Food Defined,” from Michael Pollan’s 2008 book In Defense of Food was written to address the American general public about the food industry. Pollan focuses on relatable topics as examples, such as family, common food items, and common belief that everyone wants to be healthy. The essay brings across Pollan’s point by establishing his credibility, explaining why this is important to us, and telling us how to react to the given facts. Pollan makes the readers inquire how we define food by drawing our attention to the importance of examining our food before eating it.

He presents the promotion of The Food Pyramid as the Golden Mean of nutrition within the 20th century, and not just in the Westernized Parts of the World, but worldwide, in places where for centuries a local food, ensured the nutritional balance and the survival.That has created a desired foods. Additionally, promotion of frozen foods and canned foods, was another type of strategy ensuring that people want certain things. A strong example Patel provides, that shows the level of absurdity the changing of the taste-bud conspiracy can lead to, is about a certain kind of sh, that's been fished near the coast of one of the countries in South America, processed and canned in Norway, and send back to that country to fill in grocery stores. This shipping of food from various parts of the world to people that “naturally” want it, and are entitled to have it, brings us to the next issue Patel looks

Food is used in different circumstances in life represents a culture, but can also reflect one's personality, lifestyle, and socio-economic

By incorporating his own sociological thinking and data, McLeod creates a whole new way of thinking about social class through his own research and findings. Most in particular to this is how he analyzed Pierre Bourdieu’s theory of cultural capital and habitus. He states, “Bourdieu’s most important contribution to reproduction theory is the concept of social capital, which he defines as the general cultural background, knowledge, disposition, and skills that are passed from one generation to the next.” (McLeod 2009: 13). This contribution of Bourdieu’s theory shows how the lower classes shape the attitudes and aspirations of both Brothers and Hallway Hangers throughout. By definition, habitus refers to values, dispositions, and expectations of particular social groups that are acquired through the activities and experiences of everyday life. Bourdieu explains how the cultural capital of having an education and social skills that can be converted to economic capital can lead the upper and working class to cultural

In The Culinary Seasons of my Childhood, Jessica B. Harris- the author- attempts to help readers understand the relationship between food and identity. Harris gave a detailed, but relevant, description of how how food portrayed different cultures in her life and how it taught her many lessons about her family history and who she is; she also described how food brings people together as one and creates a connection that nothing else can. The author helps readers initially understand her ideas by showing examples of how food, even in the same culture, can reflect different social classes.“ Even though chitterlings might be on the menu, they could equally likely be accompanied by a mason jar of corn liquor or a crystal goblet of champagne”( Harris

Moreover, Ferris talks about how throughout the history of the south, the politics of power and place, have lead to the establishment of a cuisine that includes both privilege and deprivation. Thus, continuously impacting the food patterns of the modern day south. Ferris states, “In food lies the harsh dynamics of racism, sexism, class struggle, and ecological exploitation that have long defined the south; yet there, too, resides family, a strong connection to place, conviviality, creativity, and flavor” (Edible South, 1) . This is exemplified all throughout the text by many accounts of antebellum cuisine influenced by that of African and Native Americans.

Sociology is the study of society and people. Food and food ways are often elements associated with particular societies and therefore, studying such a topic can offer valuable insight into the ways of that society and the people who live in it. Although eating is a vital part of survival, with whom, how and where we eat are not. Studying such ways can illustrate and represent the identity of a person or group. The nature of people and their beliefs can be indicated when analysing their food habits. Who individuals eat with is a particularly revealing factor into gaining an understanding of their identity, culture and society (Scholliers P 2001). For this reason commensality is a term frequently used in sociological research concerning

This paper will discuss the multifaceted relationships among food, and culture. I will be looking at the relationships people have with food, and explore how this relationship reveals information about them. Their food choices of individuals and groups, can reveal their ideals, likes and dislikes. Food choices tell the stories of where people have travelled and who they have met along the way.

Bourdieu’s theory of cultural capital has been extremely influential, and has garnered a great deal of literature, both theoretical and empirical. Like Marx, Bourdieu posited that capital was the foundation of social life and dictated people’s position within the social hierarchy (Bourdieu 1986). According to Bourdieu, the more capital one possesses, the more prestigious a position one occupies in social life (Bourdieu 1986). In addition to that, Bourdieu extended Marx’s idea of capital beyond the economic and into cultural symbolism (Bourdieu 1986). Bourdieu’s concept of cultural capital that refers to the collection of symbolic elements (e.g. skills, tastes, clothing) one acquires through being part of a particular social niche and his concept of habitus that refers to the physical manifestation of cultural capital owned by individuals due to life experiences are his major influential concepts that are very useful in deconstructing power in development and social change processes. However it must be recognized that these concepts also propagate social inequalities at the same time. This essay will closely examine his concepts of capital that comes in three forms - embodied, objectified, and institutionalised, and habitus in the fields of education and stratification have made of it. Bourdieu’s work will be analysed in the context both of the debate on class inequalities in educational attainment and of class reproduction in advanced capitalist societies.

Bourdieu’s concept of cultural capital relates to the symbolic characteristics namely skills, tastes and preferences, mannerisms, material goods, credentials etc. that a person gains by virtue of his or her membership of a particular social class. Bourdieu emphasizes on the importance of cultural capital as a major source of social inequality. Rooted in the Bourdieu concept of cultural capital is the aspect of social environment which he called the ’habitus’. According to him, one’s habitus will allow or not allow him or her to progress in life (Bourdieu, 1986). As regards this concept of habitus, it can be said that one’s social identity/nationality may or may not offer him or her opportunities in life. The concept of habitus can be likened to the concept of social capital (Portes, 1998:6) which refers to the ability of

According to Delaney (2004) suggests that food is not biological, it is cultural. The food that is consumed shapes culture and culture shapes food and intern shapes our identity (Delaney, 2004). Counihan (1999) agrees and suggests that food is a “product and mirror of the organisation of society…it is connected to behaviours and meanings” (p. 6). The way in which food is produced, distributed and consumed illustrates power relations, gender and sex within societies (Counihan, 1999). She explains that each society has a distinct food way which structures the community, personalities and families within the society (Counihan, 1999).

Food is very much a part of pop culture, and the beliefs, practices, and trends in a culture affect its eating practices. Pop culture includes the ideas and objects generated by a society, including foods, and other systems, as well as the impact of these ideas and objects on society. For example, Mcdonald's is another of the thousands of fast food chains that populate our cities though they often use the term “popular culture” only to refer to media forms. Their popularity has also increased internationally. Although all humans need food to survive, people's food habits and how they obtain, prepare, and consume food, are the result of learned behaviors. Mcdonald’s, like other food chains, has made an effort to ‘localize’ its products so that they will be more successful in each different cultural context. These collective behaviors, as well as the values and attitudes they reflect, come to represent a group’s pop culture.

Bourdieu has multiple concepts another one being habitus which is the physical embodiment of cultural capital, to the deeply ingrained habits, skills, and dispositions that we possess due to our experiences throughout life. In the video people like us it referenced peoples

Inequality between classes is historically rooted in sociological behaviour. Baumann and Johnston describe how amongst foodies, it was only an elite minority who took up the gourmet scene in North America prior to 1960 (5). “Consumption is, as it always has been, a socially embedded and embodied phenomenon” (Boden, 8). Consumerism and consumption now contains its own ideology, culture, and identity. The search for distinction is one of the primary drivers of contemporary consumerism and consumption. However, due to the increasing accessibility of commodities and experiences, people are not easily distinguishable. The ubiquitous question in society is “what do you do?” Or, in Pugh’s work “what do your parents do?” People attempt to fulfil specific societal positions in order to fit, which in turn causes a blurred image of one’s actual status and wealth. (For instance, the rejection of snobbery; the growing middle class; the ubiquitous search for a bargain; the modernization of roles and etiquette; the amount of choice and rapidity of change in trends; the use of credit or loans; the importance of fitting in; the ability to gain status through knowledge; and