Social Capital And Cultural Capital

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

context such as race and gender, and the history of the painting. In addition, I will be

Ortiz-Cofer’s essay reveals that her insecurities causes herself to envy others. The toga, she is forced to wear, is a perfect example of her self-doubt making her jealous: “I felt foolish in my awkwardly draped sheet… my mother had no great skill as a seamstress…. Other Roman ladies [emerged]… looking authentic in sheets… that folded over their bodies like the garments on a statue by Michaelangelo. How was it that I always got it just slightly wrong, and worse” (14). The way the author describes her mother proves that she blames her mother for making her look different from the others and because of this she is insecure and becomes envious of the other girls. The girls make her feel foolish and insecure. Her feelings of insecurity exaggerates

Habitus – “An individual’s internalized system of thoughts, beliefs, and perceptions that are acquired from the immediate environment” (Perna, 2006, p. 113). An idea developed by Pierre Bourdieu describing cultural or social capital within the individual.

There is a Mexican man that enters with the rest of his family. They eat beans, rice, flour tortillas and etc. The family does there every day routine, the dad wakes up at six- thirty to go to work in his truck. The children go to school and the mother stays at home. The things a person does in their all has a reason which goes all back to culture. Culture is what makes up everyone different from one another. Texts such as “What is Cultural Identity?”, “Where Worlds Collide” and “Two ways to Belong” supports that depending on one’s culture it effects one perspective on the world and others.

Social Capital is defined as the networks of relationships among people, enabling that society to function effectively. James Coleman’s “Social Capital in the Creation of Human Capital” examines the many benefits of social capital in a society. However, most forms of social capital are public goods and do not primarily profit the person who has to bring it about. Therefore, it’s not in his interest to bring it leading to a shortage. Coleman wants to apply economics’s principle of rational action to the social perspective to increase people’s willingness to socialize. On the other hand, Alejandro Portes’s “The Two Meanings of Social Capital” challenges Coleman’s concept by arguing that people shouldn’t

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.

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.

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

The book’s main appeal and power is the author's use of Estrella, who serves as the focal point of all the large issues. In one particular scene, we see Estrella playing with one a naked doll. Estrella asks the naked doll if she was okay and then shook the doll's head “No”. This conversation with the doll can be seen as the sense of denial that takes place in a child’s mind that is not allowed to openly express herself, her fears, her anxieties, and her hopes. She allows the doll to represent her honest feelings about the lifestyle of living she is placed in. She is a unique and interesting individual, who will not grow up to be knocked down by economic issues, difficult labor, and especially men.

Pierre Bourdieu is a French Theorist. Bourdieu’s theory is to emphasize constructivist structuralism and he was influenced by Karl Marx by cultural capital. Bourdieu presents the question of class. Bourdieu claimed that capital forms the foundation of social life. Bourdieu thinks the more capital a person have, the more powerful they will be, and Marx had the same view as well. Bourdieu went on to claim that it had something to do with the symbolic realm of culture. When Bourdieu brings culture into it he means the peoples attribute to the world, structured by inequality and culture structures of inequality, also states that is a big part of social inequality. Bourdieu’s concept of cultural capital is skills, tastes, posture, clothing, mannerisms, material belongings, credentials, etc. You usually receive them through a social class. Bourdieu divides capital into three forms embodied, objectified, and institutionalized. He gives an example of embodied cultural capital, while a luxury car is an example of cultural capital in its objectified state. In its institutionalized state cultural capital would be credentials and qualifications (degrees or titles that shows cultural authority and acceptance.

Arthur H. Woodard, Jr., MSW Soulhelp@me.com Jim Wuelfing, NRPP Jim.Wuelfing@gmail.com  Name?  From where?  Doing what?  Why here?

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

Cultural capital is an idea that was used by Bordieu to contribute to his explanation of inequality in social settings (Zepke & Leach, 2007). It comprises the “norms, values and practices of a society” (Zepke & Leach, 2007, p.657). “Cultural capital includes cultural resources and activities that are expressed in the relationships between parents and children” (Tramonte & Willms, 2010, p.203). This results in cultural capital being different in different social settings. This can create inequality because of the difference in values, knowledge and skills that individuals can bring to a certain environment. One issue can be the conflict between teacher and student because of their cultural capital and can result in unequal educational outcomes because the cultural capital of others is valued higher than other students.

Many scholars and journalists (e.g., Bergin & Bergin, 2015; Boaler & Staples, 2008; Lareau & Horvat, 1999; Lareau, 2002; Lewin, 2005) insisted that culture initiated and possessed by different groups of people influences schooling and learning of children in distinctive ways. This paper aims to investigate students? cultural capital from home influencing schooling and learning. Regarding Bourdieu?s (1986) culture capital, group of people has been creating and living within their own habitus embedding believe, culture, cultural materials and activities, norm, and so on. Framed by Bourdieu?s cultural capital states, this paper demonstrates three aspects of cultural capital including the embodied, the objectified, and the institutionalized states. Generated within our habitus, these three aspects create us differently regarding our beliefs, thoughts, behaviors, and interaction. I interviewed several colleagues and fellows and selected five interviewees whose data is synthesized and presented in the following sections. In addition, the interviewees? personal and educational background will briefly be presented. In a conclusion section, I specifically suggest parents to support their children? cultural capital. However,