Bourdieu 's Theory Of Cultural Capital

The two types of capital are cultural capital and economic capital. This is then used by showing the resulting inequalities and allocating various social slots for men and women based on said differences. This in turn legitimizes the inheritance of social privileges in societies where democracy is thought to be the right and virtuous way. (Wacquant, 1996)

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

Bourdieu defines cultural capital as "the general background, knowledge, disposition, and skill that are passed from one generation to the next" (13), and he affirms that children from different classes inherit different cultural capital. Bourdieu suggests that the cultural capital that upper class children

The Kiowa are a Native American people who have been greatly impacted by cultural imperialism. They were forced to adapt to western culture, and in this many of the Kiowa people were converted to Christianity. Christianity is said to be a very important aspect of many Native American cultures still today, but the way in which Christianity is portrayed and practiced in such societies, including that of the Kiowa, stays true to both the religion itself and their Native practices. The Kiowa are said to have "kiowanized" Christianity. The Kiowa version of Christianity is said to differ from "' the white man's way.'" This means that they believe in God, integrate their culture and lifestyles into Christianity, and they also relay the importance of their religion in a different manner. They use their native language in their hymns, and these hymns are comprised primarily of those elements that pertain directly to Kiowa culture. In the text Lassiter states, "Kiowa hymns 'give life to a unique Kiowa experience, preserve the language, and affirm and ongoing (and continually unfolding) Kiowa spirituality.'" This reveals the effectiveness and importance of the integration of Christianity and native Kiowa practices.

Bourdieu argues that although “snob” (Peterson, Kern. Oct, 1996, Changing Highbrow Taste: From Snob to Omnivore, pg.900-907, published by American Sociological Association) tends to be assimilated into “omnivore” (Peterson, Kern. Oct, 1996, Changing Highbrow Taste: From Snob to Omnivore, pg.900-907, published by American Sociological Association), people can still see the boundary between two classes because it is easy to go downward, but going upward is always facing difficulty. It illustrates that upper class people can enter lower class culture easily, however, lower class people are having difficulty to engage with upper class culture because from upper class position, they have enough money to spend in lower class culture. In contrast, lower class people still do not have enough money to spend like upper class people although they can access into the upper class culture. For instance, beer is not considered as an expensive beverage as compared to the upper class usually drink, however people who only afford to buy beer are not affordable to buy such as champagnes as many as they consume

• Describe the concepts of capital and globalization presented in the introductory essay. Karl Marx is describing capital as a social order based on the class of people (Longhofer).

The purpose of this essay is to provide an explanation on why sociologists are interested in class. This assignment will define what class is and to what extent class matters. Other social divisions will be explored in this assignment to show how they intersect with class. The social divisions which intersect with class which will be discussed include economic and social inequalities, social mobility and identity. The beliefs from well-known theorists, Karl Marx and Max Weber who disagreed on the nature of class, will also be included to support the main points which are

Bourgois referred to this culture as an alien culture because it was significantly different from anything Primo would have known. On the one hand his boss did not respect him nor did she trust his abilities. Yet on the other, Primo was not willing to conform to this foreign culture. In reality he was not physically or mentally able to assimilate. This idea of the minority or “inferior” culture being forced to conform to the majority or “superior” culture is due to cultural causes. Primo was raised believing that his culture is what made him the man he was. He was not taught to try and go further than his parents. For Primo to go on to better his education and lifestyle choices his family needed to provide him with giving him a higher class social capital. He would have needed guidance to career oriented activities as he grew up. The biggest problem with this is that his parents were probably not capable of this. In his conclusion Bourgois believes that disintegrating the current governmental free market system would be a short-term solution. Yet one has to wonder, is the government the cause of the problems of those in poverty or is it due to cultural and individual problems.

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

Pierre Bourdieu was interested in how elites reproduced themselves from one generation to the next. High-status culture emphasizes classical art, music, dance, etc. Bourdieu defined high cultural knowledge that ultimately redounds to the social advantage . To make his words strong enough I made my own research in one of the classical example that can prove the cultural gap between population of people in different society level.

Pierre Bourdieu developed the concept of cultural capital in order to attempt to explain the differences in educational outcomes in France during the 1960’s. Cultural capital is theorised as the forms of knowledge, skill, education; any advantages a person has which, give them a higher status in society, including high expectations (Nick Stevenson, 1995.pp.46-48). This differentiates economic and social status from the class agenda which, is rigidly sustained through an exclusive cycle. Cultural capital itself can be used in analysis of the class system, and how the dominant aesthetic and ideology is sustained from generation to generation.

According to French sociologist Pierre Bourdieu, a habitus is referring to a person’s way of thinking, acting, and behaving. A habitus is a structure that helps a person comprehend and deal with society. It can be simply seen as a merger of society and the individual. (Wysocka, Paulina, 2013). Habitus is both a “structured structure”—the effect of the actions of, and our interactions with, others—and a “structuring structure”—it suggests and constrains our future actions (Bourdieu, 1992). In other words, habitus is both the “embodiment of our social location” (i.e., class, ethnicity, race, sexuality, gender, generation, and nationality) (Noble & Watkins, 2003) and “the structure of social relations that generate and give significance

A student’s cultural capital will have an impact on their education. It will either be positive or it can be negative for the child. In this essay I will explain the idea of cultural capital and then use it to analyse the impact it has had on education in different settings. The first educational setting I will discuss is a story called Butterflies, written by Patricia Grace (2002), and the second being the contrast in education between high and low decile schools in New Zealand. This essay will demonstrate the implications of the inequality in education because of cultural capital, and the effects it has on a student’s presence, participation and achievement.

Mass media plays an important role in the society by providing entertainment, information and acting as the government’s overseer. Several scholars have developed philosophies that help people understand how mass media fulfills its roles in the society. For example, Horkheimer and Adorno have constructed theories that explain the functions and impacts of mass media in the society across the globe (Mosco, 2008). The central theme in all mass communication models entails the meaning of media contents, which include the images and texts and their influence on the target audience. The perception of the target audience concerning the text and images in the media are what form the basis of these theories. This essay discusses two hypothetical frameworks: the political economy and cultural studies theories, including their similarities and differences, and how they help in understanding the relationship between the media and society.