- looks at functional ways culture correlates privilege/non
- culture operates like the economy (organised system)

cultural capital = facilitates and advantages, knowledge about culture available to all

symbolic capital = the prestige associated with cultural capital, recognition

- not necessarily about money
- cashing in symbolic capital - forming taste
- moves away from inherent value of cultural forms - the ways in which things are recognised as good or new by understanding FIELDS
- ideology of discoveries, authors, shelter artists from the marketplace
- the more removed artists are from the system, the more they benefit from it eventually!

habitus = how people feel at home in a cultural environment - certain familiarities, knowing how to act,
- how social positions are established and organized into broad tendencies
- Andy Wharhol drew attention to the game - to the translation
- perception of being economically motivated
- performance of expressing disdain towards economics increases credibility
- boundaries - as in social structures
- reveals social position - SUBJECTivity - why do we do the things we do? forces that open up a space in which certain kinds of actions can take place within certain limits
- systems of beliefs - you become the 'alibi' inhabit the ideology
- INTERPELLATION - put into situation where you must explain yourself
(for Althusser, this is what ideology does may seem voluntary but it is not)
- ways of understanding structures (of meaning) systems
- creating meaning through interpellation positions us within a system
- MEANING is a mode
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BOURDIEU
- Configurations of texts, commodities, etc as a critic – to ask questions about the social, economic, political
- contemporary moment
- Bourdieu – organize the field for us
- B spent a good portion of his life complicating sociology, progras of research, hated being called a pomo, poststruct, but he tried to work through some of the conventional ways research was undertaken
- Challenge structuralism for its lack of complete attention to subjectivity; He also attacked ethnomethodology for having too much; he worried about interpretive anthropology (too subjectivist) and yet at the same time he himself criticized those who took up his ideas as though he was providing strict categories as a formula
- Classic dilemma: agency and structure
- Always maintains this tension
- You have to look at the determinations as well as the human aspects; this feeds into many of the claims and complications found in B’s work
- Oscillates b/w broad assertions to precise example – axiomatic statements?
- One of the more sustained voices for a reflexive form of sociology, challenge its own boundaries
- Talks about “situatedness” of every phenomena – geo, spatial, hist, levels; everything is relational (with respect to some other phenomena)
- Work about the 60s – came out just before the 80s (in French), translated in English in 1984, became important in Marxism soc in the late 80s, early 90s – 20 yrs after the study was conducted!
- Something specific about the way culture circulates in contemporary times
- Discussion- set of ideas in the 20th C – abundance, proximity, everydayness to cultural life – the intensity
- Culture is not just a reified place to talk about beauty or a separate location where we can have a spiritual alertness, but rather an entwinement with the everyday
- Marxist approach – advancing the idea that when you talk about the hierarchies of power, how class has become not about economy or money but rather about how people conduct themselves in the realm of culture
- Distinctions – the ability to make the distinction is not the sign of an elevated soul, ie. If you are a good person, a superior creature, you are better able to identify the good and bad in art, B’s work challenges this – in the end, the ability to do that is entirely class based – his research is an effort to map that, the dynamics of it, measure the predictability
- Parallel observations – argument about the ways in which we analyse and advance the hierarchisation of culture, but also about the ways in which these are appended to populations – forms of hierarchisations of culture
- Skills and recognized ability – tastes is certain areas can be transformed into material forms of power
- This is one way how class reasserts itself

- educational capital (can be transformed into other forms of capital)
- taste – negation/repulsion as a way to determine your class position
- aesthetic disposition – “any legitimate work tends in fact to impose the norms of its own perception and tacitly defines as the only legitimate mode of perception the one which brings into play a certain competence”
- bestowing legitimacy onto an art form (relationship to culture,
- taste in music – cultural artifacts corresponds to class position (education and social origin determined by work, father’s occupation, etc)

- asks people to respond to beauty in photographs
- film directors and actors – what people know
- autodidacte – was once associated to lower class, had to learn outside legit and recognized institutions of learning – in the 60s it became valued – no longer embarrassing but rather a new taste formation within a same class
- associates this with the rising counterculture – particularly bourgeois
- org. response to institutions seen as associated with an earlier generation
- tries to describe culture as new vs. outmode – but reproduce class
- facilitation of risk-taking – celebration of the new in culture – in the end this might be symptomatic of a kind of economic security
- challenges to the avant-garde
- populist anti-intellectualism that could gain a legitimacy – this has been transpiring in the last 20 yrs that doesn’t map on B’s framework
- experience, soc/hist,
- links to Raymond Williams – structures of feeling (structure of experience?)
- legitimate capital – if you are in a position to formally recognize and legitimate something else (eg. Jury of a film festival)
- social capital – links to other people, networks, (who is on your rolodex) – knowing people who know people; this can be translated into other kinds of capital
- cultural capital – organizations of the knowledge about culture, the ability to operate with ease in certain environments; competencies (interior)
- symbolic capital – cumulative prestige for your cultural capital – consecration, recognition (exterior) examples: You get paid for telling people what films to go see, get rewards for your reviews, etc
- precise social locations (physical) in which your cultural capital is most at home/resides/most currency/easy/feels inherent i.e. habitus
- habitus, where you are freest and most constrained b/c in the end you are playing by the rules, however informal, but you have completely inhabited them (eg. Sports, soccer)
- this operates in a wider field of power – beyond comfort – certain spaces are valued above others, more cutting edge, more significant; homology between org. of culture and org. of people. Habitus is not determined by economic eg. Avant-garde theatre (cheap)

Production of Belief

- the creation of art = part of structure and field of power
- disavowal of the economy – the more your works will be worth something in the long run
- failure is elective, success is compromise (selling out as a cultural producer)
- high art
- afterthefactness – success b/c of failure?
- Ideas about independence – distance from economy – while class still operates and which may feed back into the economy
- Heteronomous – ideas about market success; ie. Blockbusters
- Autonomous – apart from the market
- map out commitments
- artistic production involves its own economy – accruing capital through tates makers – agents, critics, institutions, etc
- use of symbolic capital to increase value as well as their own
- taste – never a purely disinterested act, equated with production of belief
- artist are actually invested
- categories like capital are quite metaphorical – hard to measure?
- Ethnocentricity – era in France, “poetry” presumed to be all poetry, sexism, uses Marxism to escape a more nuances analysis of audience
- Weird use of stats
- Homologies – Gramscian hegemony