scholarly journals THE RESILIENCE OF BALI TRADITIONAL POTTERY CRAFTSMEN OF PEJATEN VILLAGE IN THE GLOBAL ERA

2021 ◽  
pp. 1
Author(s):  
Ida Ayu Gede Artayani ◽  
I Wayan Ardika ◽  
I Nyoman Suarka ◽  
I Wayan Suwena
Keyword(s):  
Cultural Capital ◽  
Cognitive Abilities ◽  
Informal Education ◽  
Social Space ◽  
Symbolic Capital ◽  
Economic Capital ◽  
Cultural Sustainability ◽  
Global Era ◽  
The Social ◽  
Capital Ownership

Pottery craftsmen in Pejaten Village still survive producing traditional pottery amid changes in their socio-cultural space. This study aims to analyze the reasons they persist in the realm of traditional pottery crafts today. This study uses the paradigm of critical thinking with a qualitative approach that views social reality as something that is intact, complex, dynamic, full of meaning with interactive symptom relationships. This research, analyzed by the generative structural theory of Pierre Bourdieu. Theory to explain the practice in the realm of pottery crafts in Pejaten Village. Bourdieu made a generative formula about practice, namely: (Habitus x Capital) + Domain = Practice. The results of this study indicate the survival practice of these pottery craftsmen by applying the habitus cutting strategy, in the form of intergenerational skills through informal education between families. Habitus they have internalized in individuals and make them have cultural capital. Ownership of cultural capital can be converted into other forms of capital, but the ability to convert capital cannot be done by all individuals, even though they grow and have a similar habitus. This is influenced by cognitive abilities, reasoning power, episteme, and individual experiences. This results in a class structure in the realm. Ownership of habitus and cultural capital is not sufficient to survive in this realm. Other capital ownership is needed, such as: economic capital, social capital, and symbolic capital. The results of this study can be used as a reference for developing the cultural sustainability of the traditional heritage between generations in responding to the changes that have occurred in the social space for pottery handicrafts in Pejaten Village today.  Keywords: sustainability, habitus, capital, traditional pottery craftsmen.

scholarly journals Politics of the Nobility: The Study of Growing Capital Andi in the Mayor`s Election of Palopo 2013-2018

2021 ◽  
Vol 9 (1) ◽  
pp. 1-9
Author(s):  
Samsul Samsul ◽  
Zuli Qodir
Keyword(s):  
Political Parties ◽  
Cultural Capital ◽  
Community Organizations ◽  
Symbolic Capital ◽  
Economic Capital ◽  
Community Leaders ◽  
The Social ◽  
The City ◽  
Selection Of

The purpose of this research is to find out what causes the weakening of the capital of Andi's nobility in Palopo City in the selection of candidates for mayor and what is the role of Andi's nobility in political contestation. This type of research is descriptive qualitative. The results showed that the capital owned by Andi's aristocracy in Palopo City was. First, the social capital built by Andi's nobility had not been carried out in a structured way from relations with the general public, community leaders, with community organizations, to officials in the bureaucracy and most importantly, Political parties. Second, economic capital is an important thing that used in the Mayor Election contestation in the City of Palopo, Bangsawan Andi figure who escaped as a candidate for mayor does not yet have sufficient capital in terms of funds. Third, the cultural capital owned by Bangsawan Andi, who escaped as a candidate for mayor, still lacked a high bargaining value in political contestation in Palopo City. Fourth, the Symbolic Capital is a capital that sufficiently calculated in the mayor election dispute in Palopo City, namely the title of nobility obtained from the blood of the descendants of the Luwu kings, only it must be accompanied by other capital to elected in political contestation.

scholarly journals Commodification of usada bali: between profit-oriented and negotiation of sasana balian

2019 ◽  
Vol 3 (2) ◽  
pp. 136-144
Author(s):  
Ida Bagus Suatama ◽  
Anak Agung Ngurah Anom Kumbara ◽  
A. A. Sagung Kartika Dewi
Keyword(s):  
Cultural Capital ◽  
Qualitative Analysis ◽  
Medical Practice ◽  
Code Of Ethics ◽  
Critical Ethnography ◽  
Symbolic Capital ◽  
Economic Capital ◽  
Mutual Transformation ◽  
Economic Interests ◽  
Professional Code

The purpose of this research is to understand and explain the discourse and practice of commodifying the usada Bali and negotiating the balian atmosphere in relation to economic interests. The method used is critical ethnography with qualitative analysis. This study found that the practice of commodifying usada Bali by balian was done by manipulating cultural capital, symbolic capital, and economic capital in the domains and dynamics of the habitus of usada Bali treatment to achieve economic goals. In medical practice, the balian people conduct negotiations in the gymnasium as a professional code of ethics in the midst of increasingly tighter competition in medical services. The findings of this study reflect the occurrence of mutual transformation in the practice of Balinese usada medicine due to the hegemony of modernity.

scholarly journals Cultural Capital as a Hidden Asset: Culture, Egalitarianism and Inter-Class Social Encounters in Stavanger, Norway

2018 ◽  
Vol 13 (1) ◽  
pp. 37-56 ◽  
Author(s):  
Anders Vassenden ◽  
Merete Jonvik
Keyword(s):  
Cultural Capital ◽  
Social Space ◽  
Qualitative Interviews ◽  
Social Consequences ◽  
University Graduates ◽  
Social Closure ◽  
Highly Educated ◽  
The Social ◽  
Social Encounters ◽  
Magnum Opus

In this article, we engage with the theory of cultural capital, which was originally outlined in Pierre Bourdieu’s magnum opus Distinction. We start from a study of lifestyles in Stavanger, Norway, and qualitative interviews with 39 people dispersed in the social space. We find that interviewees with less education are largely indifferent to cultural capital, and secure about their own lifestyles. This diverges from Bourdieu’s depiction of the working-class ‘sense of place’. Yet cultural capital has social consequences. To university graduates, taste and education often matter for self-definition and social networks. Cultural capital thus contributes to social closure. Importantly, though, the highly educated are careful to de-emphasize their cultural capital when appropriate, especially in inter-class social encounters. They keep cultural distinctions hidden. In accounting for why our findings diverge from Bourdieu’s, possible explanations pertain to national cultural repertoires (Nordic egalitarianism) as well as broader (even transnational) changes in morality. Crucially, though, we engage with social interaction, which has been more neglected in previous research. For that purpose, we build on Erving Goffman’s theories. For cultural capital studies, we propose the concept of a ‘discursive gap’, and suggest more emphasis on social encounters.

scholarly journals Culture and class in Canada

2009 ◽  
Vol 35 (1) ◽  
pp. 83-112 ◽  
Author(s):  
Gerry Veenstra
Keyword(s):  
Social Space ◽  
Cultural Practices ◽  
Economic Capital ◽  
Social Critique ◽  
Analysis Techniques ◽  
The Social ◽  
Wide Range ◽  
Components Analysis ◽  
Categorical Principal Components Analysis ◽  
Nationally Representative

I apply Pierre Bourdieu’s conception of relationally-defined social spaces of capitals and classes that delimit highbrow and lowbrow cultural forms to Canadian society. I use categorical principal components analysis techniques and a nationally representative survey dataset from 1998 containing measures of economic capital, cultural capital and a wide range of cultural practices to construct a visual representation of Canadian social space which is directly inspired by the social space for 1960s France crafted by Bourdieu in Distinction: A Social Critique of the Judgement of Taste (Bourdieu 1984). After identifying nascent class groupings and potentially highbrow and lowbrow cultural practices in my depiction of social space, I speculate on precisely how such cultural practices might factor into class dynamics in Canada, in particular examining the role played by “cultural omnivorism” in identifying and reinforcing class distinctions.

scholarly journals STRATEGI PENGEMBANGAN NILAI-NILAI TOLERANSI DALAM RELASI SOSIAL SUNNI-SYI’AH DI PERKAMPUNGAN CANDI DESA BANJARAN–JEPARA

2018 ◽  
Vol 7 (2) ◽  
pp. 158-173
Author(s):  
Fathimatuz Zahra ◽  
Muhammad Ghufron
Keyword(s):  
Social Capital ◽  
Cultural Capital ◽  
Social Space ◽  
Social Relation ◽  
Symbolic Capital ◽  
Mutual Trust ◽  
Dynamic Phenomenon ◽  
Mutual Respect ◽  
The Creation

Differences are part of dynamic phenomenon of human communities that interact with each other. Because, religion as a source of inspiration for the creation of ethics, justice and sosial life as its main mission. Sunni and Syi’ah as historial facts for muslim in Indonesia. Both mazhab that have contributed in the process of indigenization of Islamic Nusantara. Now, these both mazhab are often bumped in difference. Escalation of conflict between the two increased until burning occurs and expulsion of Syi’ah groups at some places such as Sampang, Madura. This research is portraits occur in the Sunni-Syi’ah social space at Candi village Banjaran, Jepara. Researching dynamic of two communities Sunni-Syi’ah social relation at the Banjaran Village is established in a harmonious interaction, mutual respect in difference, upholding the values of peace and humanity. The result of this research showed the description of the development tolerance of both parties maintain brotherhood ukhuwah Islamiyah, through intercommunity of civic networks cultivation mutual trust in the pattern of negotiation and cooperation patern. As well as develop the power of social capital, cultural capital and symbolic capital in some activities that involve each other.

CULTURAL CAPITAL: A KEYWORD OR A CATCHWORD?

2014 ◽  
Vol 2 (1) ◽  
pp. 51-62
Author(s):  
Dr.Jacek Tittenbrun
Keyword(s):  
Cultural Capital ◽  
Social Reproduction ◽  
Poor Quality ◽  
Economic Capital ◽  
Capital Theory ◽  
Class Theory ◽  
Social Sciences And Humanities ◽  
The Social ◽  
Cultural Capital Theory ◽  
Economic Domain

The concept of cultural capital is highly popular in the social sciences and humanities. Yet, its usefulness as a research tool is often taken for granted. Meanwhile, the present paper attempts to show that if anything should be evident about the cultural capital, it is its negative, harmful rather than valuable character. The concept is under-specified- it overlaps related concepts denoting other forms of capital, such as social and human capital. The capital analogy is totally misplaced, since the concept, as it is commonly defined, does not meet any conditions of real, that is, economic capital. Cultural capital theory, as developed notably by Pierre Bourdieu, comprises also class theory, which, however, is of poor quality, mixing up some class, e.e. economic ownership, criteria with those pertinent to stratification, and adding insult to injury-not differentiating between those and social estates, i.e. units of social differentiation in the non-economic domain. As a result, the key thesis of theory regarding social reproduction is not supported by evidence. Finally, the term "cultural capital" upon scrutiny proves to be entangled in the fallacy of contradicto in terminis. Thus, though its unclear relationship to capital stricto sensu might suggest that the concept is something of a metaphor, in fact it is rather an oxymoron. Needless to say, just this feature-and there are a host of other flaws- causes that the concept should be discarded out of hand.

Out-Foxing the Wolf-Walker: Lycambes as Performative Rival to Archilochus

2008 ◽  
Vol 27 (1) ◽  
pp. 93-114 ◽  
Author(s):  
Tom Hawkins
Keyword(s):  
Cultural Capital ◽  
Social Space ◽  
Preliminary Results ◽  
The Social

Lycambes, the most famous of Archilochus' whipping boys, is everywhere upstaged in the surviving iambic texts and testimonia. This paper seeks to reconstruct something of Lycambes' voice and its role in the Archilochean tradition. I begin with a reconsideration of Archilochus' ““first epode”” and argue that Lycambes is styled as an older public rival to Archilochus who questions the role of the poet's iambos. The preliminary results of this section are then strengthened by drawing upon two relevant episodes in the later ancient reception of Archilochean poetics: the sniping between Aristophanes and his older rival Cratinus and the Mnesiepes Inscription's tale of the uproar surrounding Archilochus' first performance. Lycambes emerges from this study as a character constructed to question the value and status of the iambist within the social space of contemporary Paros. As such, his criticisms afford Archilochus the opportunity to trumpet his claim to the very cultural capital that Lycambes strives to deny him. More than just a private enemy, Lycambes raises aesthetic and ethical debates that can still be heard throughout the iambographic tradition.

scholarly journals Social Practice Participants in the Independent Graduation in the Family Hope Program (PKH)

2020 ◽  
Vol 2 (2) ◽  
pp. 136-149
Author(s):  
David Prima Darwin ◽  
Azwar ◽  
Indraddin
Keyword(s):  
Social Practice ◽  
Sampling Technique ◽  
Symbolic Capital ◽  
Qualitative Approach ◽  
Economic Capital ◽  
Health Checks ◽  
Depth Interview ◽  
The Social ◽  
The Family ◽  
Sense Of Shame

This study aims to describe the social practice of independent graduation participants in the Family Hope Program (PKH) in Nagari Batu Balang, Harau District, Lima Puluh Kota District. This study uses a descriptive-based qualitative approach with the informants selected using a purposive sampling technique. In collecting data used in-depth interview techniques, involved observation, and documentation studies. The results of this study indicate that habitus plays a role in encouraging PKH participants in independent graduation from persistence in working, having a sense of shame, discipline, frugal, and honest. The forms of capital owned by PKH participants in independent graduation are social capital, economic capital, cultural capital, and symbolic capital. The form of the PKH arena that plays PKH participants in independent graduation is to hold monthly meetings to add insight, monthly meetings as a first step to starting a household business, conducting health checks at the Polindes and Puskesmas, paying attention to the presence of children at school, saving to open a household business, dare to open a household business, and use the land around the neighbourhood to grow vegetables and medicinal plants.

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