Pierre Bourdieu is another referenced a lot by fan scholars. He has a lot of theories so it might be hard to get through them all and trying to adapt them to fan culture.
Main theories for consumption:
- Economic, social and cultural capital:
- Economic capital: command over economic resources (cash, assets).
- Social capital: resources based on group membership, relationships, networks of influence and support. Bourdieu described social capital as "the aggregate of the actual or potential resources which are linked to possession of a durable network of more or less institutionalized relationships of mutual acquaintance and recognition."
- Cultural capital: forms of knowledge, skills, education, and advantages that a person has, which give them a higher status in society. Parents provide their children with cultural capital by transmitting the attitudes and knowledge needed to succeed in the current educational system.
- Cultural capital has three subtypes: embodied, objectified and institutionalised (Bourdieu, 1986:47). Bourdieu distinguishes between these three types of capital:
- Embodied cultural capital consists of both the consciously acquired and the passively "inherited" properties of one's self (with "inherited" here used not in the genetic sense but in the sense of receipt over time, usually from the family through socialization, of culture and traditions; a meme). Cultural capital is not transmissible instantaneously like a gift or bequest; rather, it is acquired over time as it impresses itself upon one's habitus (character and way of thinking), which in turn becomes more attentive to or primed to receive similar influences.
- Linguistic capital, defined as the mastery of and relation to language (Bourdieu, 1990:114), can be understood as a form of embodied cultural capital in that it represents a means of communication and self-presentation acquired from one's surrounding culture.
- Objectified cultural capital consists of physical objects that are owned, such as scientific instruments or works of art. These cultural goods can be transmitted both for economic profit (as by buying and selling them with regard only to others' willingness to pay) and for the purpose of "symbolically" conveying the cultural capital whose acquisition they facilitate. However, while one can possess objectified cultural capital by owning a painting, one can "consume" the painting (understand its cultural meaning) only if one has the proper foundation of conceptually and/or historically prior cultural capital, whose transmission does not accompany the sale of the painting (except coincidentally and through independent causation, such as when a vendor or broker chooses to explain the painting's significance to the prospective buyer).
- Institutionalized cultural capital consists of institutional recognition, most often in the form of academic credentials or qualifications, of the cultural capital held by an individual. This concept plays its most prominent role in the labor market, in which it allows a wide array of cultural capital to be expressed in a single qualitative and quantitative measurement (and compared against others' cultural capital similarly measured). The institutional recognition process thereby eases the conversion of cultural capital to economic capital by serving as a heuristic that sellers can use to describe their capital and buyers can use to describe their needs for that capital.
- Embodied cultural capital consists of both the consciously acquired and the passively "inherited" properties of one's self (with "inherited" here used not in the genetic sense but in the sense of receipt over time, usually from the family through socialization, of culture and traditions; a meme). Cultural capital is not transmissible instantaneously like a gift or bequest; rather, it is acquired over time as it impresses itself upon one's habitus (character and way of thinking), which in turn becomes more attentive to or primed to receive similar influences.
- Habitus: Habitus is the set of socially learned dispositions, skills and ways of acting that are often taken for granted, and which are acquired through the activities and experiences of everyday life.The particular contents of the habitus are the result of the objectification of social structure at the level of individual subjectivity. The habitus can be seen as counterpoint to the notions of rationality that is prevalent within other disciplines of social science research.It is perhaps best understood in relation to the notion of the 'habitus' and 'field', which describes the relationship between individual agents and the contextual environment.
- [Thank you Wiki]
- I've realised that I spelt 'Bourdieu' wrong in my labels.....
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