- Tytuł:
- Kapitał kulturowy w działaniu: studium światów społecznych Białowieży
- Autorzy:
-
Bukowska, Xymena
Jewdokimow, Marcin
Markowska, Barbara
Winiarski, Paweł - Powiązania:
-
https://bibliotekanauki.pl/books/1804803.zip
https://bibliotekanauki.pl/books/1804803.pdf
https://bibliotekanauki.pl/books/1804803.mobi
https://bibliotekanauki.pl/books/1804803.epub - Data publikacji:
- 2013
- Wydawca:
- Collegium Civitas
- Opis:
- The book Making Cultural Capital Work. A Study of Białowieża's Social Worlds is both a theoretical and empirical monograph, and a contribution to studies on formatting of social structures and institutions in a local community from the perspective of cultural sociology. Inspired by Pierre Bourdieu's concepts, we apprehend culture in the broad sense and assume that studying culture implies scrutiny of meanings in social practices. The monograph is based on empirical findings discussed in a field rapport entitled Social Worlds of Białowieża: a Diagnosis of Cultural Capital (the field research was carried out in summer 2012 in Białowieża) The field rapport is published here: http://www.bps.civitas.edu.pl. The rapport encompasses detailed methodology of the research, research tools and collected data. . The rapport provided empirical data and analyses formed through investigating the culture in local communities and post-research considerations on the relevance of empirical findings for our theoretical assumptions. We use the specific term “making cultural capital work” in the title of the book for two reasons. Firstly, the movement connoted by the term „making work” refers to our theoretical attempts to adapt and further develop selected Bourdiean concepts, mainly “cultural capital”, to current sociological discussions on the role of culture in structuration processes (Alexander 2010). Secondly and empirically speaking, we apply the category of cultural capital to study a local community and to test its heuristic potential, as well as to depict the local social worlds of Białowieża, which are elusive and intangible for conventional approaches to local communities. Hence, the book is not just another study of a local community, neither a comprehensive monograph of Białowieża. Rather, we attempt to elaborate on a theoretical framework and analytic tools appropriate to study a local cultural field. At the same time, we scrutinize how these frameworks and tools can be applied to the selected case of Białowieża. Here is the summary of our main conclusions. The local cultural field of Białowieża is divided into different sub-fields which, figuratively and literally speaking, are social spaces where local games of domination and recognition take place. On the one hand, we distinguish between the different logics of operations of culture in the local context, which stand for meanings ascribing and defining relations between contextualized social positions, and on the other hand between culturally constructed “objects” (such as things, events and situations). Every and each sub-field relates to a specific capital representing a relevant resource, which is providing advantages within the sub-field and offering reward in a local (sub-field) contest. In other words, the study shows that culture is producing local distinctions, but at the same time providing a means of communications for representatives of diverse social worlds. The following sub-fields and corresponding capitals were distinguished: a sub-field of here-ness, meaning a space of multidimensional distinctions on “ours” and “strangers”, “we” and “them”, “people from here” and the newcomers. Social domination within this sub-field is related to the respective (differently defined) length of living in the community. Ours/we/local decide who can be called “a person from here”. A length of living in the community is a relevant resource, which we call the habitation capital. Because it is a local value new-comers seek to be recognized as being from here; a sub-field of action, meaning a space of social participation in different types of collective actions (cultural, social, political or economic) and bottom-up initiatives, and a corresponding willingness to participate. The role of collective actions is a controversial (or even antagonistic) subject within the local community, because there is no shared definition of purposes. Within this sub-field any engagement in these actions would become a resource which is why we coin the term capital of engagement. We emphasize that these two sub-fields with their specific capitals are the most powerful, and competing, assets in claiming to be a true citizen of Białowieża, which means: in the game on symbolic domination and, hence, on having the right to decide about community. Because the two sub-fields and their corresponding capitals are competing for symbolic domination, the local cultural field of Białowieża is in flux. In our view only by uncovering this local characteristic it is possible to analyze the most prominent local conflict concerning the primal forest. Other sub-fields, yet not so dominant in the local field, but identified as a result of the study, are: a sub-field of nature, a sub-field of the ethno-national, a sub-field of religion and a sub-field of education. The study about the cultural capital clearly shows that culture generates distinctions related to symbolic domination and cultural interests which establish a framework for formal and informal local institutions. Thus the local cultural participation and local culture are contributing to the production and reproduction of social distinctions. This finding has also a methodological implication: studying cultural participation does not only mean collecting data on cultural practices (for instance, participation in local events) but also investigating the local context which gives meaning to these practices and would allow a more adequate interpretation. In this perspective a local cultural field may be understood as a field of redistribution and competition of above-mentioned capitals, beyond the simple distinction between activity and passivity. Local cultural events connect inhabitants by facilitating communication and symbolic interactions. But because these interactions are meaningful, making distinctions and defining better/worse, they are always divisive. Thus the lack of participation in a local event may be interpreted not as passivity, but as an act of resistance towards a dominant culture. In other words, participating in a local event means confirmation of one's cultural and social capital, hence local cultural institution (formal and informal) may be regarded as vehicles of reproduction of symbolic domination or resistance against it. Yet, as we observed, there is not one dominant culture in Białowieża but rather different cultures which compete for local dominance. Studying cultural capital – defined as assets in the web of local meanings – would allow recognizing the cultural participation as being closely related to the work of distinction which divides and connects at the same time. Hence, the approach of cultural capital developed in this book could be used as a handy tool to scrutinize the local logics of the production of meanings (local sub-types of capitals in the frames of sub-fields) which constitute social reality.
- Dostawca treści:
- Biblioteka Nauki
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