Introduction:. In This Essay I Will Be Exploring The Concepts

Throughout the history of mankind, change has remained a constant. Men and women continually strive to improve their lives and enact changes that enable them to better their quality of life. Our world’s history is compromised of these efforts by man to enhance society, through political, economic, and social changes, which are further documented through the cultural outputs of a society. The poets Roger Bonair-Agard and Gloria Anzaldua encapsulate the calls for change in a society through their works “how do we spell freedom – the weusi alphabeti method” and “El sonavabitche”, respectively. Though the two poets wrote on vastly different subjects, both authors employed literature as a medium for their call for activism in society and expressed discontent with the dominance of western culture over minority groups. Through their utilization of formal elements including imagery, diction, and narrator, both poets call for action to change the mindset that the imposition that American society holds over other groups of people.

Next I would like to define and connect means of production and capital. The means of production refers to institutions or establishments, such as: factories, offices, or any places of business that are privately owned. Marx sees financial interest in these foundations as deficient in relation to the return on investment created by the workers who make them valuable. Under Marx’s theory of value, these establishments are only valuable as a result of the workers’ labor and not the financial or capitalistic investment. Capital can therefore be defined as the money

This paper is a critical analysis of two academic papers: McKeown, J., Ryan, T., Ingleton, C., and Clarke, A., 2015, ‘You have to be mindful of whose story it is ': The challenges of undertaking life story work with people with dementia and their families. Dementia, (Qualitative) and Milne, A., Guss, R., and Russ, A., 2014, Psycho-educational support for relatives of people with a recent diagnosis of mild to moderate dementia: An evaluation of a ‘Course for Carers '. Dementia. (Quantitative) These papers have been selected as they embrace contrasting research strategies on Dementia- qualitative and quantitative. The main aim of this analysis is to underline the positive/negative facts in the academic papers in terms of the

This paper offers a critical reflection and analysis of my genogram. My family consists of two completely different families thrown together who coexist together without much intermingling. When viewed as one unit, I would describe my family as a loose knit, hardworking, Black middle-class, southern, Christian family. I use the term loose knit because my family is not close at all. We can go months without talking to or seeing each other and there is nothing wrong with that. There have been many times I have been in conversation with family friends and find out information about my family because we do not interact with family members often. The anchor that each of us is close to is our mother, Sandra Smith-Graves.

When introducing consumption practices in Chapter 4, Berdahl links desirous capital with higher social status; however, the definition of desirous capital changed under the socialist system. Beginning in 1952, the collectivization of agriculture forced the landowning elite from power and instituted an economic system “based on a logic of centralized planning, the aim of which was to maximize the redistributive power of the state” (115). This system gave rise to a second economy in which underground trade and gift-giving compensated for the lack of goods available from the state. In more specific terms, consumption practices — a form of economic activity — focused on hoarding rare commodities and earning access to goods. Given this economic environment, new identities and inequalities developed: “Not only was there often a strategic element in social life, but social relations themselves became an important form of capital. Connections replaced property as an indictor of social status” (122). Here Berdahl emphasizes the shift from physical capital to social capital as desirous. With the accumulation of social capital needed in the second economy, a new elite formed consisting of people such as J.R. and Barbara Becker (126-132). Returning to the argument of this paper, this shift in economic practice — which created new identities

The bourgeoisie used politics, new technological developments, and religion to manipulate the economics and to insure their control sustaining their status. In doing this they kept the proletariats salves to the rich helpless against their control. Capital is a social product and only exists in the social systems. It is not personal but a social power and the lower class becomes dependant on the elite for his survival.

and brought to the forefront the question of freedom and necessity. Whereby luxury had been

The negative stereotypes that are shown among viewers in reality television shows are black women. The capitalism and consumerism makes headway, since many people are watching these reality shows, which creates high ratings and cast members are getting paid; for acting out which formulate viewers to make stereotypes about black women that can be humorous to the audience (Skeggs, 2005). Cultural capital is becoming increasingly significant in making workers more 'enterprising' more valuable, in terms of giving people more of a capacity of internalizing who are the people that are acting “abnormal.”

Karl Marx, in the Capital, developed his critique of capitalism by analyzing its characteristics and its development throughout history. The critique contains Marx’s most developed economic analysis and philosophical insight. Although it was written in 1850s, its values still serve an important purpose in the globalized world and maintains extremely relevant in the twenty-first century.

Unlike George Mantsios, Rennels and Edwards focused their work specifically on reality TV. Each author completed case studies of individual reality TV shows; yet they came to the same conclusion that reality TV presents the poor as individuals, or singular families, that can overcome poverty by working hard and adopting traditional “puritan-esque” values. Here Comes Honey Boo focuses on a southern working-class white family and intentionally emphasizes their lazy lifestyle as well as unconventional behaviors, which implies that their unorthodox lifestyle has lead to their state of poverty (Rennels). Outside of the United States, scholars such as Annabel Tremlett have studied the ways in which class has played into the representation of marginalized minorities, specifically the Gypsy community, in reality TV. Big Fat Gypsy Wedding, “glosses over social conditions and ignores potential for social and cultural change” (Tremlett 324). The immense poverty found within the Gypsy community is attributed to negative aspects of their culture rather than systemic oppression. Narratives in which the men are “drinking and fighting” while the women are “oppressed housewives” are common plotlines that contribute to enforcing Gypsies “otherness” as a reason for their poverty (Tremlett 327). On the other hand, shows such as Extreme Makeover: Home Edition “present families as private units that must be helped, not by public aid,

Palmer asserts the negative aspects of the popular television show “Extreme Makeover Home Edition” which claims to benefits lives on the participants' lives but this is a lie. There are many unsavory aspects shown through the need to generate television revenue through rating and marketing, production process and looking at the consequences that post-filming events that negatively affect the lives of show participants. The lack of corporate sponsorship also runs into a problem by asking money where it would come from due to lack of sponsorship. When sponsorship is low this leads to low production values for the TV show, which severely hinders the show's appeal, longevity or appeal to a mass audience, which leads to problems of lacking of searching

According to Bordieu “individuals attempt to stimulate and monopolize on different kinds of capital to sustain their status or lift their status for higher social class” (DiMaggio 1979). This process works in a broader social system that maintains and perpetuates the existing hierarchy. Those in high classes rely on their economic capital

There is not a day where my own life lacks social events. A basic day consists of going to work or school, completing homework, and attempting to have a social life with those who are important to me. Being able to manage my social self is a task worth reviewing using the sociological theory of Max Weber and Erving Goffman. Each decision made to manage my life pulls from Weber’s theory of action and rationality; moreover, each situation requires a bit of face by Goffman’s dramaturgy.

Weber was concerned to demonstrate, contrary to Marx's thought, that culture was not reducible to the economic aspect of a society. Weber insisted that culture was to be considered as an autonomous value-sphere of any society. We might define such a value-sphere as; "..a distinct realm of activity which has its own inherent dignity and in which certain values, norms, obligations are inherent." (Brubaker:1983) Not only is this value-sphere of culture autonomous but, for Weber, it has the ability to construct forms of economic activity! For Weber, culture is seen as an agent in the production and maintenance of social relations. For

It’s evident that Marx and Bourdieu’s understandings of capitalism do not fit congruently at all. After investigating this, it’s not surprising that their social sources of alienation and anything else to that regard don’t fit well either. It is true that Bourdieu never set out to describe alienation in his works, but he does describe how people’s perceptions, tastes and practices are the product of historical and social circumstances. In regards to social sources of alienation, the consequences of alienation and the role of alienation in social theories, Marx and Bourdieu are the complete opposite. Bourdieu’s take on capital is similar to the idea or category of wealth which fails to show profit or exploitation as the social sources and the