The purpose of this research is to explore the extraordinary experiences of food tourists and to develop a theory of surprise in relation to a typology of food cultural capital. We draw on ...phenomenological interviews with 16 food tourists. We found that food tourists experienced surprise in different ways, depending on their food cultural capital. Food tourists who possessed a high level of cultural capital were surprised by the simplicity or complexity of the experience while those possessing a low level of cultural capital were surprised by the genuinity of the experience. Thus, we make an important theoretical contribution here as we learn that the resources food tourists possessed in the form of cultural capital conditioned the ways in which they conceived an extraordinary experience. More so, using the cultural capital perspective, we have also demonstrated the role of social context in contributing to creating an extraordinary experience.
•An original account of how micro-level exchange relations in a Bourdieusian consumption field reproduce inequality.•The first study of inequality in Zelizer's circuits of commerce.•Four new sharing ...economy circuits aim to construct relatively egalitarian economies.•Participants in all four sites deploy cultural capital via distinguishing practices.•Distinguishing practices undermine relations of exchange and transaction volume.
This paper studies four sites from the sharing economy to analyze how class and other forms of inequality operate within this type of economic arrangement. On the basis of interviews and participant observation at a time bank, a food swap, a makerspace and an open-access education site we find considerable evidence of distinguishing practices and the deployment of cultural capital, as understood by Bourdieusian theory. We augment Bourdieu with concepts from relational economic sociology, particularly Zelizer's “circuits of commerce” and “good matches,” to show how inequality is reproduced within micro-level interactions. We find that the prevalence of distinguishing practices can undermine the relations of exchange and create difficulty completing trades. This results in an inconsistency, which we call the “paradox of openness and distinction,” between actual practice and the sharing economy's widely articulated goals of openness and equity.
This paper investigates the reasons and motivations that people pursue administrative licenses. Questions such as who enrolls, why they choose to seek an administrative license, and what are their ...future goals, are all relevant to address challenges of principal attrition and turnover. With calls for the development of quality, equity-focused leaders, it is important to understand how motivations of entrants align with those of school districts and policy makers. This paper contributes to the research on the so-called “principal pipeline” by analyzing the reflections of candidates from an institutional perspective. This view considers modern schools to be social structures governed by various norms, values, and rules. Official elements like an administrative license, or even simply enrollment in a licensure program, can become more than just a way to develop technical competencies but symbols whose meanings shift based on cultural assumptions. Using a qualitative analysis of interviews with eleven candidates, I argue that these interpretations are influenced by race, gender, and current life circumstances, and contribute to a mismatch in the personal and institutional goals for principal training.
Introduction
In recent years, researchers in social fields have paid a lot of attention to body analysis and have stated it as an aesthetic object. With increase in people’s awareness of beauty ...standards, the tendency to become closer to these standards has been increased. Interest in beauty is originated from our human nature. It is emphasized on beauty and physical attraction as a good feature because today we are in face to face interaction in our daily life.
In Contemporary society, the social-cultural norms convey this message that the social acceptance and value is based on physical beauty. The feature of being beauty promote the idea that women are not complete without cosmetics. Women like to think that their natural face and body are not lovely and the cosmetics will complete them.
Based on the announced statistics, Iran is one of the countries in which the most rhinoplasty cosmetic surgeries are done among the world. This was told by rhinology (nose surgens) researches of Iran and they also added that this surgery is seven times more than America. Guilan is the fifth province after Tehran, Isfahan, Fars and east Azerbayjan that contains more cosmetic surgery and the nose surgery is the most kind of that. If not considering the effects of this surgeries, we can say that many of these people became depressed because of not meeting the things they wanted and so they suffered from physical and mental problems until the years after doing surgery. The instruments such as management, paying attention to inner and outer physical form of the body for young people especially for girls, makes them keeping a clear image of personal identity and showing it to others. So the culture of the body conveys the increasing emphasis on the idea that body works as a center for human to rethink about himself. The body is a focus point to cultural and social recreation and presents power relationships and its effect on social differences and inequalities. Then, special attention and study should be done about cosmetic surgery as a social subject and the reasons of its effect including cultural capital have to be studied. The present study was done with the purpose of comparing the cultural capital factors between women with and without cosmetic surgery.
Material & Methods
The present study is done in the form of a post-event cross-sectional research. The data contains 383 people (191 women who did cosmetic surgery and 192 women who did not), of the age of more than 15 living in Rasht from Mehr to azar in 1395. Convenience sampling between the women who did cosmetic surgery is used to choose the required samples. These women attended in beauty clinics to do or receive the treatments related to cosmetic surgery. To choose samples between the women who did not attend in cosmetic surgery, the Convenience sampling is again used. The measurement instrument contains: a check list of social- demographic features and researcher made questionnaires of cultural capital. This questionnaire involved 38 questions which measured 3 dimensions of cultural capital i.e. obtained cultural capital, institutional cultural capital and incarnated cultural capital. All of these questions are scored based on a Likert of 5-degree spectrum. Formal credit method in addition to expert opinions are used to assign the value of the questionnaire. Also, Cronbach Alpha Method was used to measure the reliability of the measuring instruments. The reliability coefficient for the whole cultural capital questionnaire was 0/87, and for factors of obtained cultural capital, institutional cultural capital and incarnated cultural capital were 0/86, 0/85, and 0/88 respectively.
Discussion of Results & Conclusions
The results of this research shows that the total means of cultural capital among the people who did cosmetic surgery and for the ones who did not do a cosmetic surgery were 67/38 and 102/46 respectively. The significance level of the theory was 0/000 and less than 0/05 representing the existence of significant among two groups which means more total cultural capital for the people who did not do cosmetic surgery. Also, the means of capital incarnated among the people with and without cosmetic surgery were 21/08 and 32/73 respectively. The significance level of the theory was 0/000 and less than 0/05 which shows the existence of a significant difference among two groups. In other words, capital incarnated for the people without cosmetic surgery was more than the other group. The results showed that the means of obtained cultural capital among the people with and without cosmetic surgery were 28/88 and 44/17 respectively. The significance level of the theory was 0/000 and less than 0/05 representing significant difference between two groups and it means more obtained cultural capital for the ones who did not do cosmetic surgery. Finally, the means of institutional cultural capital for the people with and without cosmetic surgery were 17/41 and 25/54 respectively. The significance level of the theory was 0/000 and less than 0/05 representing significant difference between two groups and it means more institutional cultural capital for the ones who did don do cosmetic surgery. According to Bourdieu's idea, there is a relationship between cultural capital and body management. Cosmetic surgery is also one of the efforts that women do to manage their body. Research theory testing shows significant difference in all of the cultural capital dimensions (obtained, institutional and incarnated) and the total cultural capital between the groups who did cosmetic surgery and who did not do cosmetic surgery as the cultural capital among the people with cosmetic surgery are more than the ones and without that. Bourdieu believes that the cultural capital determines the cultural status plus other different class structures. People are always ranged based on a combination of economic and cultural capital. These environments are differentiated from each other according to their cultural level and size. In each environment, higher rank has higher culture and this results in legitimacy and mastering of the cultural capital owners. In other words, the people with higher cultural capital have usually an important role in partial legitimacy and differentiation. At last, we can conclude that the women who absorbed cultural capital more than others and received higher scores in cultural capital questions use the body capital to show power in social and cultural environments less than the others. Actually, cosmetic surgery in previous years was entered into the society as a new issue, the people with higher cultural capital used it as an instrument to partial differentiation and legitimacy to themselves, because it was not easily possible for all classes of people to do such surgeries. Today, the conditions changed prepared for other people too, so now the women of higher cultural capital are seeking new ways to self-differentiation. This can be the reason for the higher rank of cultural capital to be not interested in doing cosmetic surgery and increasing their erotic capital. These women use new methods to manage body such as doing exercise, improving nutritional pattern and using diets to increase their body capitals. So, it means they use the method that do not harm their health to show power and legitimacy to themselves. This can represents the critical view of women with higher cultural capital about the body to be commodity.
O presente artigo tem como objetivo debater o papel da mulher artesã no contexto do empreendedorismo feminino, tendo em vista que ela está se posicionando, cada vez mais, no mercado de trabalho com a ...abertura de seu próprio negócio, seja individual ou de forma coletiva, como acontece nas associações e cooperativas de artesãs, agricultoras, entre outras. Busca-se entender o empreendedorismo feminino sob a perspectiva dos conceitos de capital social, participação e autogestão, tomando como base a experiência do trabalho desenvolvido pelas mulheres artesãs que integram a Associação Mãos que se Ajudam, no município de Lucena/PB. A metodologia de trabalho baseou-se na pesquisa bibliográfica e de observação participante, assim como na realização de entrevistas semiestruturadas e aplicação de questionários junto aos membros da Associação (presidente, cocadeiras e artesãs da fibra do coco). Também foram entrevistados gestores públicos, participantes diretos do processo constitutivo da referida Associação. Por fim, verificou-se que o empreendedorismo feminino pesquisado resultou em participação e acúmulo de capital social das artesãs na esfera produtiva da cocada, porém, na esfera da autogestão, os resultados se mostraram insatisfatórios. A baixa escolaridade das mulheres, assim como a experiência anterior delas no mundo do trabalho, circunscrita às atividades domésticas seriam fatores a dificultarem a compreensão do papel de empreendedoras. A inserção das mulheres na Associação, em busca de uma fonte de renda, favoreceu uma identificação com o trabalho assalariado e está, portanto, distante da concretização dos objetivos da autogestão.
Recentemente, as discussões envolvendo a temática da sustentabilidade em todo o mundo, passaram a focar os padrões de consumo da sociedade como um dos principais causadores dos problemas ...socioambientais, inclusive nas atividades de turismo. Nesse contexto, o objetivo do estudo é investigar se as variáveis perspectiva de tempo, capital cultural e orientação para o consumo sustentável, influenciam no comportamento sustentável em viagens de turismo por natureza. A pesquisa é quantitativa e descritiva, visando analisar as relações entre as variáveis que compõe os construtos teóricos do consumo sustentável. Foi realizada uma pesquisa survey com 313 turistas, a partir da qual foram aplicadas análises multivariadas de dados. Os resultados mostram que os três construtos analisados (consumo sustentável, perspectiva de tempo e capital cultural) apresentam influências positivas no comportamento sustentável do turista. Os resultados podem contribuir para o processo de tomada de decisão gerencial nos setores públicos e privados, ajudando a estabelecer um planejamento e estratégias de marketing para o desenvolvimento dos destinos turísticos, assim como, orientar o comportamento sustentável do consumidor. O estudo aprofunda os conhecimentos sobre à teoria do comportamento sustentável e colabora para o entendimento das mudanças de hábitos e práticas de consumo sustentáveis em viagem de turismo por natureza.
•Efforts to encourage children's participation in child protection decision-making can lack recognition of children’s social backgrounds and contexts.•The theoretical lenses of child welfare ...inequalities and cultural capital are used to examine the intersecting social inequities affecting children’s participation.•Interpreting expressions of participation is affected by theoretical and ideological concepts related to culture, power, privilege and discrimination.•The child’s participatory expressions, emanating from their cultural worldview, may clash with professional cultures that emphasise verbal expression, independence, and entitlement.•This clash, within a context of asymmetrical power and the oppressive histories of child protection systems, may diminish children’s participation rights.
Children’s right to participation in child protection decision-making is supported by moral imperatives and international conventions. The fragmented implementation of this right reflects a conflicted discursive terrain that attempts to incorporate both children’s agency and their need for protection. This article uses two theoretical lenses to further examine this terrain: child welfare inequalities and cultural capital. These theories highlight how social inequities and cultural capital relating to culture and class affect participation processes and outcomes. An unintended consequence of constructing children within a traditional liberal account of rights is reduced recognition of the culturally contested nature of an individualistic construction of children. Constructing children in this way excises children from their social backgrounds and promotes the notion of a ‘universal child’. With a particular focus on class, culture and professional paradigms, I argue that the ways children’s views are elicited, the content of those views, and how they are interpreted, are subject to a set of professional assumptions that take little cognisance of the social backround of children. This includes norms relating to class and culture, and the oppressive structural relations relating to those two factors including racialisation. Concepts such as attachment theory, the ‘adultification’ of children of colour, the diminishing of Indigenous concepts of children and childhood, and the pre-eminence of the ‘concerted cultivation’ middle class parenting style are some ways this lack of recognition is enacted. The child’s cultural worldview and manner of expressing it may clash with professional cultures that prefer and reward verbal expression, independence, and entitlement when negotiating preferences with representatives of powerful social institutions (such as child protection systems). Many children may not comply with this expectation due to cultural and class socialisation processes, and the oppressive histories of child protection systems. As most child protection organisations must engage in constant translation of children’s cultural capital to ensure participation, devolving authority and resources to affected communities may better serve children's rights to participation. Communities reflecting children’s own may be more able to offer full recognition to children and enable theirparticipation more effectively.
In this article, we critique and extend Bourdieu’s notion of cultural capital to develop the new concept of total diaspora cultural capital. We build on the limitations of cultural capital, which in ...the Bourdieu theory centre on materiality and class perpetuation. The article builds on an extensive review of the literature, using the PRISMA framework. We also use the findings of previous research to illustrate this argument. We differentiate between four types of organisations or groups that articulate various levels of cultural capital to build a body of evidence that establishes total diaspora cultural capital (type D groups) as a bounded collective identity creation encapsulating three main dimensions: appropriation, customisation and deployment. Total diaspora cultural capital is perceived as fitting the post-colonial global context through the acknowledgement that diasporas and hosts make the modern world, being agents who create and disseminate culture and economic sustainability through reciprocal appropriation of cultural assets. The research is the first to conceptualise the notion of total diaspora cultural capital. This research significantly extends Bourdieu’s concept of cultural capital, which fails to capture the multiple contours of evolving sustainability perspectives. Total diaspora cultural capital creates bounded cultural capital that strengthens the agility of diaspora businesses.
Based on the usefulness of personal history research, this paper analyzes the life history of one actor（the author）from childhood to graduate school and describes how the actor’s upbringing and ...relationships were connected to a particular taste of popular music. In doing so, we examine the applicability of Pierre Bourdieu’s concept of habitus and cultural capital and explore why habitus is called a “structuring structure.” The tastes in popular music, which were originally accidental to the individual, become a marker confirming one’s own social distribution by being associated with class habitus, creating a subjective sense of boundaries. Moreover, musical works are represented as class-identified, thus strengthening the certainty of an objective class structure.I discuss these mechanisms and address the question of whether musical works can be considered cultural capital in today’s information society. Cultural works, which have increased dramatically due to the diffusion and production power of the Internet, no longer represent a hierarchical distinction or systematic order. While arguments still support the cultural omnibores theory, which discusses the relationship between culture and hierarchy, the theory of shima-uchu-ka has also emerged, holding that society consists of a number of closed circles that share interests, and the flat culture theory, which describes cultural works that have become easily accessible and less expensive to collect. This research examines the validity of these frameworks and considers current issues in the sociology of culture.
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