She is such an amazing teacher. I really loved her pedagogical style, substantiating concepts with examples. Great lecture.

That is why JNU is a prestigious institution..Bcoz of such professors Lots of love Ma'am❤❤❤🙏🏼🙏🏼🙏🏼🙏🏼🙏🏼

I read 'The Field of Cultural Production' and 'The Rules of Art' and I couldn't have understood these readings without this lecture. Thank you.

Excellent Lecture. Proud to have studied at the CSSS/SSS/JNU, New Delhi.

I intensely enjoyed your lecture. Thank you very much for making this brilliant work available online.

appreciate very much 🙏 thank you for great lectures.

That was great! Very much enjoy Bourdieu and this lecture brought out all of the essentials! Thank you.

Thank you for clarifying these difficult ideas and their inter-relationships.

Excelent presentation: structured, precise and clear.

Super! Thanks . Allmost 10 year ago had my Master at Fine Arts. Pierre Bourdieu formualted my theme.

Thanks. I found it really useful as a starting point on Bourdieu.

I thoroughly enjoyed the explanation. Thank you so much.

Very well explained topic by ma'am it really helpful for my m.ed course.

Very good presentation. Thank you maam.

Thank you . This has been very helpful you made things easier 👍🏻

Very helpful... thankful..

very well addressed Thank you Ma'am

What a brilliant lecture! Thank you ma'am 🙏

Thank you for a very clear and precise lecture of Bourdieu' theory❤

Excellent lecture ! thanks and regards

Dear teacher, it was very helpful to understand the concept, you made it more interesting and easy but there is a request if we can get the notes of your lecture , the content you said , on the website in the pdf form. Because , it is not possible for us to remember it for a longer time for that We have to listen it again and again , So I request you to provide the notes , content of your lecture along with the video on the website🙏🙏 it will be a great help.

@sunitakhemkamal

3 жыл бұрын

Ma’am u can make your own notes by listening repeatedly ma’am lecture

@jasleenkaur1614

3 жыл бұрын

@@sunitakhemkamal yes, of course, but it takes too much time

@stellabelina

3 жыл бұрын

Hi Jasleen - A tip to help you: You can open the "transcript" by clicking on the three small dots under the video. Then, you can copy and paste the words from the transcript window onto a doc. - it isn't perfect, but does a lot of the work for you. (you can also toggle the time stamp off so that it reads better)

@jasleenkaur1614

3 жыл бұрын

@@stellabelina Thanks for the suggestion, I will definitely try this way.

Extremely helpful to understand complex socio cultural entanglements

nicely explained. Thank you Mam

It's great video thanks ma'am

thank you my dear prof.

it is so understandable. Thank you!!

Thank you mam.

Thank you

Thank you madam

Madam, you are a good scholar..

That was awesome 🤩

Was just randomly reading book - Distinction. Then started watching few videos. Now, got this as recommendation. Didn't think that this is a higher education topic in India

@Noobme1580

Жыл бұрын

Can you plz send me review or some metarial for the book distinction i hve assignment and presentation next week 🙏

Thank you mam 😍😍😊

Awesome

Excellent video! (though drones on a bit)

really she is a great mind person

thanks

Yes Ma'am,

Is there any such kind of video in hindi language

Funday Friday 😀 Topic: PIERRE BOURDIEU’S (1930-2002) THEORY OF ‘CULTURAL CAPITAL’. While he didn’t consider himself a Marxist sociologist, the theories of Karl Marx heavily influenced Bourdieu’s thinking. Marx’s influence is perhaps most evident in Bourdieu’s theory of cultural capital. Like Marx, Bourdieu argued that capital formed the foundation of social life and dictated one’s position within the social order. For Bourdieu and Marx both, the more capital one has, the more powerful a position one occupies in social life. However, Bourdieu extended Marx’s idea of capital beyond the economic and into the more symbolic realm of culture. Bourdieu’s concept of cultural capital refers to the collection of symbolic elements such as skills, tastes, posture, clothing, mannerisms, material belongings, credentials, etc. that one acquires through being part of a particular social class. Sharing similar forms of cultural capital with others-the same taste in movies, for example, or a degree from an Ivy League School-creates a sense of collective identity and group position (“people like us”). But Bourdieu also points out that cultural capital is a major source of social inequality. Certain forms of cultural capital are valued over others, and can help or hinder one’s social mobility just as much as income or wealth. According to Bourdieu, cultural capital comes in three forms-embodied, objectified, and institutionalized. One’s accent or dialect is an example of embodied cultural capital, while a luxury car or record collection are examples of cultural capital in its objectified state. In its institutionalized form, cultural capital refers to credentials and qualifications such as degrees or titles that symbolize cultural competence and authority. Habitus Habitus is one of Bourdieu’s most influential yet ambiguous concepts. It refers to the physical embodiment of cultural capital, to the deeply ingrained habits, skills, and dispositions that we possess due to our life experiences. Bourdieu often used sports metaphors when talking about the habitus, often referring to it as a “feel for the game.” Just like a skilled baseball player “just knows” when to swing at a 95-miles-per-hour fastball without consciously thinking about it, each of us has an embodied type of “feel” for the social situations or “games” we regularly find ourselves in. In the right situations, our habitus allows us to successfully navigate social environments. For example, if you grew up in a rough, crime ridden neighborhood, you would likely have the type of street smarts needed to successfully survive or steer clear of violent confrontations, “hustle” for jobs and money in a neighborhood with extremely low employment, and avoid police surveillance or harassment. However, if you were one of the lucky few in your neighborhood to make it to college, you would probably find that this same set of skills and dispositions was not useful-and maybe even detrimental-to your success in your new social scenario. Habitus also extends to our “taste” for cultural objects such as art, food, and clothing. In one of his major works, Distinction, Bourdieu links French citizens’ tastes in art to their social class positions, forcefully arguing that aesthetic sensibilities are shaped by the culturally ingrained habitus. Upper-class individuals, for example, have a taste for fine art because they have been exposed to and trained to appreciate it since a very early age, while working-class individuals have generally not had access to “high art” and thus haven’t cultivated the habitus appropriate to the fine art “game.” The thing about the habitus, Bourdieu often noted, was that it was so ingrained that people often mistook the feel for the game as natural instead of culturally developed. This often leads to justifying social inequality, because it is (mistakenly) believed that some people are naturally disposed to the finer things in life while others are not (Routledge.com, 2020). Image: Sociology Memes (2020).

References Marx: We are products of history and producers of history. 💖.

ah she's excellent..

@muzzy562

4 жыл бұрын

also thank you for the repeated emphasis on being critical and independant thinkers, sometimes underneath all this reading I can forget the importance of that...

Funday Friday 😀 Topic: PIERRE BOURDIEU’S (1930-2002) THEORY OF ‘CULTURAL CAPITAL’. While he didn’t consider himself a Marxist sociologist, the theories of Karl Marx heavily influenced Bourdieu’s thinking. Marx’s influence is perhaps most evident in Bourdieu’s theory of cultural capital. Like Marx, Bourdieu argued that capital formed the foundation of social life and dictated one’s position within the social order. For Bourdieu and Marx both, the more capital one has, the more powerful a position one occupies in social life. However, Bourdieu extended Marx’s idea of capital beyond the economic and into the more symbolic realm of culture. Bourdieu’s concept of cultural capital refers to the collection of symbolic elements such as skills, tastes, posture, clothing, mannerisms, material belongings, credentials, etc. that one acquires through being part of a particular social class. Sharing similar forms of cultural capital with others-the same taste in movies, for example, or a degree from an Ivy League School-creates a sense of collective identity and group position (“people like us”). But Bourdieu also points out that cultural capital is a major source of social inequality. Certain forms of cultural capital are valued over others, and can help or hinder one’s social mobility just as much as income or wealth. According to Bourdieu, cultural capital comes in three forms-embodied, objectified, and institutionalized. One’s accent or dialect is an example of embodied cultural capital, while a luxury car or record collection are examples of cultural capital in its objectified state. In its institutionalized form, cultural capital refers to credentials and qualifications such as degrees or titles that symbolize cultural competence and authority. Habitus Habitus is one of Bourdieu’s most influential yet ambiguous concepts. It refers to the physical embodiment of cultural capital, to the deeply ingrained habits, skills, and dispositions that we possess due to our life experiences. Bourdieu often used sports metaphors when talking about the habitus, often referring to it as a “feel for the game.” Just like a skilled baseball player “just knows” when to swing at a 95-miles-per-hour fastball without consciously thinking about it, each of us has an embodied type of “feel” for the social situations or “games” we regularly find ourselves in. In the right situations, our habitus allows us to successfully navigate social environments. For example, if you grew up in a rough, crime ridden neighborhood, you would likely have the type of street smarts needed to successfully survive or steer clear of violent confrontations, “hustle” for jobs and money in a neighborhood with extremely low employment, and avoid police surveillance or harassment. However, if you were one of the lucky few in your neighborhood to make it to college, you would probably find that this same set of skills and dispositions was not useful-and maybe even detrimental-to your success in your new social scenario. Habitus also extends to our “taste” for cultural objects such as art, food, and clothing. In one of his major works, Distinction, Bourdieu links French citizens’ tastes in art to their social class positions, forcefully arguing that aesthetic sensibilities are shaped by the culturally ingrained habitus. Upper-class individuals, for example, have a taste for fine art because they have been exposed to and trained to appreciate it since a very early age, while working-class individuals have generally not had access to “high art” and thus haven’t cultivated the habitus appropriate to the fine art “game.” The thing about the habitus, Bourdieu often noted, was that it was so ingrained that people often mistook the feel for the game as natural instead of culturally developed. This often leads to justifying social inequality, because it is (mistakenly) believed that some people are naturally disposed to the finer things in life while others are not (Routledge.com, 2020). Image: Sociology Memes (2020).