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How culture affects beliefs and attitudes
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Pierre Bourdieu (1930-2002) was a French sociologist who mainly focused his works on the dynamics of power in society. He was born into a family that had a working class background and lived in a small town in France. The French sociologists ideologies originaly started to come together when he decided to put attention towards these two themes ‘cultural capital’ and ‘cultural reproduction’. “Cultural reproduction refers to the ways in which schools, in conjunction with other social institutions, help perpetuate social and economic inequalities across the generations” (Giddens and Griffiths, 2006, p.710) – this quote is basically stating that it’s a process that takes place which involves passing down cultural principles and values from one
generation to another. As a consequence, this assures that there is a continuum of cultural experiences (Arthur and Davies, 2010). ‘Social reproduction’ is allegedly another automatic process but it involves an individual’s class background from being passed down from one generation to the next, initially cultural reproduction is the result of it from taking place. It is stated that the term social reproduction is a hypothesis that some capitalist critics argue that education doesn’t actually resolve or get to the bottom of these educational inequalities (Weir, 2007). Although the term ‘education’ has been labelled as something that leads to favourable circumstances, education itself can still be used as a ‘tool’ to create a society again in order to ensure power is given to only specific members of the community (Weir, 2007). Furthermore, educational institutions have a major influence on the learning of values and attitudes for their students; they strengthen their differences in cultural values and different points of view in the early stages of life (Giddens and Griffiths, 2006). Therefore, when it’s time for students to leave school, it could lead to limited amount of opportunities in the future for some.
One of Bourdieu’s central arguments is that what we refer to as “capital” is actually the collective product of four sub-types of capital: economic, social, symbolic, and cultural. Although these different types of capital are distinct categories, they intersect to create the more mainstream idea of capital. Similarly, Hill Collins and Bilge break down the broad idea of power into smaller components in order to examine how power operates, and how its tied to
The theories of Samuel Bowles and Herbert Gintis, Pierre Bourdieu, Basil Bernstein and Shirley Brice Heath represent the deterministic end of the social reproduction perspective. These theories mainly involve school, the ideas of cultural capital, habitus, and linguistic cultural capital and can help explain more in depth how the reproduction of classes continue through generations, and how this reproduction is accepted.
Capital culture as said above include cultural deprivation which means the basic values, attitudes and skills that are needed for education success through primary socialization in the family. Some cultural deprivation theorists believe that the working class fail to socialize their children sufficiently as they are ‘culturally deprived’. This is when the children don’t have the right equipment for school so they can achieve the best grade and the reason to why they are under- achieving in item A it that critics believe that ‘material factors’ affect the gap in social class the most.
Although it may not occur often Lareau fails to gives examples of different social classes using the opposite parenting style that is expected. Not every family is the same. In this book, every middle and upper middle class family focused on concerted cultivation and every working and lower class families focused on accomplishment of natural growth as their parenting styles. The book shows absolutely no example of a working or lower class families that raise their children under the concerted cultivation parenting styles and vice versa. From a personal standpoint, I was raised in the middle class and according to these two parenting styles it is likely that I will be raised in a concerted cultivation environment but in reality I was raised with a mix of concerted cultivation and accomplishment of natural growth with more of an emphasis on accomplishment of natural growth. There are most likely many other families that may mix these two parenting styles together or use the one that is not commonly associated with their social class and Lareau failed to also represent those families in her
The novel “Women Without class” by Julie Bettie, is a society in which the cultural you come from and the identity that was chosen for you defines who you are. How does cultural and identity illustrate who we are or will become? Julie Bettie demonstrates how class is based on color, ethnicity, gender and sexuality. The author describes this by researching her work on high school girls at a Central Valley high school. In Bettie’s novel she reveals different cliques that are associated within the group which are Las Chicas, Skaters, Hicks, Preps, and lastly Cholas and Cholos. The author also explains how race and ethnicity correspondence on how academically well these students do. I will be arguing how Julie Bettie connects her theories of inequality and culture capital to Pierre Bourdieu, Kimberle Crenshaw, Karl Marx and Engels but also how her research explains inequality among students based on cultural capital and identity.
Collins further talks about economic, cultural, and specifically linguistic reproduction. linguistic capital is a more specific form of capital. It refers to the role of language and class in social reproduction. This concept was originally coined by Basil Bernstein, who argued that “the experience of work process reinforces kinds of family role relations, themselves realized as discursive identities that are carried by ‘elaborated’ and ‘restricted’ codes” (39). We saw this in the 1960s; poor African Americans performed inadequately in school because they were culturally or linguistically deprived. Not only is race a determining factor in the social reproduction of inequality, but it is a combination of how facets of our identity intersect with changing values and norms of our society.
Privilege: The Making of an Adolescent Elite at St. Paul’s School, by Shamus Khan, depicts the lives of teenagers enrolled in a prestigious high school. Khan focuses his observations of the Paulies (students) on their experiences at the school and with other students, staff, and faculty. More specifically, the embodiment of privilege in a new diverse world, as taught by St. Paul’s as an elementary root of acquiring skills necessary to maintain (or enter into) their position in the status hierarchy. My focus here, is to connect Pierre Bourdieu’s concepts of habitus and capital to Khan’s analysis of St. Paul’s teachings, and their effects on the students (Paulies). One of the fundamental teachings of St. Pauls, is to instill a new sense of habitus that is essential in navigating their lives in an elite social realm they will soon join.
Both Louis Althusser and Kenneth Paul Tan suggest that ideology might mislead people to a state of false consciousness. The former explain that this phenomenon is unconscious, whereas the latter suggest that it is imposed on the people. Althusser’s argument is that this state of false consciousness can be termed as the imaginary. We are born and stuck in this imaginary as an ‘always already subject’ (Ferretter, 2006) of what we want and desire. This happens even before we are born so that we can be ‘appointed as a subject in and by the specific familial ideological configuration in which it is expected’ (Brewster, 2001). On the other hand, Tan would disagree with Althusser’s theory that ‘we misrepresent the world in ideology because we want
This sociological study will define the definition of “multiculturalism” in terms of the Americanized version of “culture” put forth by Ben Agger. Agger’s perception of multiculturalism is part of the French system of post modernism, which developed in the dynamic philosophies of Lyotard, Foucault, Derrida, and Baudrillard. In this manner, Agger, defines the underlying postmodernism of French philosophy to be a definition of an Americanized ideology that sought to expand the study of class, race, and gender. More so, Derrida (1970) defines the diversity of social meaning in society, which goes beyond the generalization of Marxism and positivistic thought: “The total body of myth belonging to a given community is comparable to its speech” (p.6 of file--no page numbers shown). This definition provides an acute and multivariate understanding of the dynamics of Agger’s version of multiculturalism in terms of the postmodern French movements of the mid-20th century:
Swartz, D (1997) Culture and power, the sociology of Pierre Bourdieu. London: The University of Chicago Press.
For example, the hierarchy system in schools reflects the structure of the labor market, with the head teacher as the managing director, pupils fall lower down in the hierarchy. Wearing uniforms and discipline are promoted among students from working class, as it would be in the workplace for lower levels employees. Education provides knowledge of how to interact in the workplace and gives direct preparation for entry into the labor market. Work casts a ‘long shadow’ in education – education is used by the bourgeoisie to control the workforce. Schools reproduce existing inequalities and they reject the notion that there are equal opportunities for all” (Bowles 1976).
When Bourdieu discusses cultural capital he is referring to knowing; for instance, what to talk about in a certain context. Capital means resources, so someone with large cultural capital has a lot of experiences in the world and are perceived as knowledgeable and able to converse about an array of diverse topics. Cultural capital can be learned, which is why education for Bourdieu is the first determent, over and above class origins. People who are not from a higher class, but have been immersed in education, can conduct one’s self in a manner where someone cannot distinguish their economic and social origins. Culture is not individualized; it is all
The main focus of this paper is to explain how cultural capital is passed through generations and how it affects educational success of an individual. Cultural capital is a concept derived from Bourdieu 's cultural and social reproduction, it represents the symbolic and materialistic way of life passed down from parents to their children, these skills and values passed down influence the life experiences and life chances of the children, either putting them at an advantage or disadvantage to others.
Pierre B (1961) Culture Capital Cited, Taylor P ; Richardson Jr John; Yeo, A, (1995), The class structure and educational attainment, Sociology in Focus, pp.297, Ormskirk, Causeway Press.
Living in a modern time, our lives can hardly be separated from creativity and culture. Creative industries have increasingly influenced our daily lives, not just the products we use, but also the money we make. According to DCMS (2014), creative industries in Britain are worth more than £70 billion to its economy every year, not to mention creative industries in other countries. In the following, the seven economic properties as stated in Caves (2000) will be applied to the creative industry, ‘New Media’. ‘New Media’ is one of the nine creative industries proposed in the UNCTAD’s