Processes Of Cultural Reproduction Research Articles

How do the “Pastoral Children” transform into Modern Students? Reflections from the perspectives of cultural reproduction and cultural acculturation

Education serves as one of the most potent means to promote equity and justice, yet concurrently functions as a powerful mechanism for the reproduction of inequity and injustice. This study integrates the theories of cultural reproduction and cultural acculturation, combining macro-level structural considerations with micro-level agency perspectives to explore the regeneration mechanism of educational equity. Utilizing interview methods, data were collected from 83 students, 48 teachers, 25 parents, 26 education administrators, 12 leaders in education administration, and 9 local cultural elites in Kangding City, a central urban area for China's ethnic minorities. The findings indicate that minority working-class students from traditional communities, upon entering urban schools where the predominant culture is modern mainstream, face significant challenges related to strict temporal and spatial regulations, as well as the intense clash between the inward-seeking spiritual foundations of traditional culture and the outward-seeking demands of modern mainstream culture. This results in a profound cultural interruption and even conflict during the process of cultural reproduction, as students strive to master the new cultural capital taught in schools, facilitating cross-cultural adaptation and transforming into genuine modern students. Following cultural adaptation, new issues of cultural identity arise, leading students into a dilemma of self-reflection within diverse contexts and even fostering a dual alienation from both modern mainstream society and traditional communities. All these aspects underscore the imbalance in power relations between urban schools in marginalized communities, which, in teaching cultural capital and reinforcing social control, deviate to some extent from their original intent of addressing educational equity issues.

Cultural Reproduction of the Jawi Book in the Recitation Tradition in Palembang

The Jawi Books, an essential component of Islamic teachings in Southeast Asia, plays a vital role in cultural and religious education. Its study in Palembang, Indonesia, provides insights into the processes of cultural reproduction and adaptation within a contemporary context. This qualitative research explores the teaching methods, motivations, and cultural implications associated with studying the Jawi Books in Palembang. The methodology includes interviews with local scholars, observations of teaching sessions, and an analysis of the content and usage of the Jawi Book in various religious assemblies. The research discovered that the primary motivation for studying the Jawi Books is to aid local congregations in understanding Arabic texts. Despite its historical roots, the Jawi Books remains a significant source of religious knowledge, supported by a strong network of scholars across regions such as Kalimantan, Aceh, Malaysia, and Thailand. The teaching methods are varied, combining traditional approaches like the talaqqi method with modern digital platforms, including YouTube. The study uncovers a symbolic power struggle in the interpretation between Hadromaut and local Palembang clerics, suggesting widespread cultural assimilation. The study of the Jawi Books in Palembang is a prime example of cultural reproduction, adapting traditional Islamic teachings to contemporary needs and contexts, which is crucial for maintaining the relevance and transmission of religious knowledge across generations. These findings underscore the importance of local interpretations and teaching methods in preserving cultural and religious identities in an increasingly globalized world.

Using Bourdieu's theory of cultural reproduction to examine English language learning: A multilevel study in three lower- and middle-income countries

This study examines the determinants of the gaps in learning outcomes of students in three lower- and middle-income countries (LMICs) – Ethiopia, India, and Vietnam. We examined the extent to which English language performance relates to Bourdieu's theory of cultural reproduction, using the Young Lives international school survey data in the three countries. We employed a three-level multilevel model, to investigate variables at the individual, classroom and school levels that may influence English language skills of students. We find that differences in English test performance are attributable to both home background and school factors in all three contexts. Within countries, we find evidence of a high degree of variation in the English test scores of students between schools, indicating the importance of schooling quality and school characteristics for the development of English language skills. We conclude that the process of cultural reproduction through schooling is different for each country, with school-level factors found to reinforce social stratification in countries that are less equitable. This study provides a robust quantitative contribution to the literature base on English language learning in LMICs, where large-scale cross-country comparisons are relatively uncommon due to a relative lack of suitable data. The results and recommendations would be of interest to education stakeholders within LMIC contexts.

Cultural Reproduction: Ethnic Festivals as Intangible Cultural Heritage in China

Despite a considerable body of research focusing on the preservation and promotion of intangible cultural heritage (ICH), the actual impact of ICH on shaping the cultural life of local communities needs further acknowledgement. Since 2004, China has rapidly engaged with ICH and the associated practices stipulated by UNESCO. Based on a critical analysis of two cultural festivals in China, this study illustrates the impact of official heritage discourse on local communities. Heritage policies have adopted a particular understanding of “culture” that certifies and beautifies related cultural practices and products for commercial purposes. However, these processes of cultural reproduction transform community-based leisure activities into tourism consumption for an external public. Such changes legitimize and reinforce social inequalities within state-society relationships. This study contributes to the broader discussion on the “right to heritage” – whose rights and what rights should be considered in the issues that ICH creates as a form of cultural reproduction

The Culture Reproduction In the Charles Dickens’ Novel “Great Expectations” (Pierre-Felix Bourdieu Theory)

This research discusses cultural reproduction in Charles Dickens' novel Great Expectations and aims to discover the process of cultural reproduction in the novel. The researcher used the culture reproduction (habitus and field concept) theory of Pierre-Felix Bourdieu. This research focuses on culture reproduction that occurred in Great Expectations. The data were analyzed using a descriptive qualitative method to identify, describe and analyze the data found in the novel. The researcher used a coding sheet as the instrument to find out the valid data. This research is conducted to answer the problems that concerning how cultural reproduction occurred in the novel. According to Bourdieu, the findings show that some phenomena supported the process of cultural reproduction, as following the phenomena of cultural reproduction in the old and new culture based on habitus and field concept and its dialectical relation. The researcher concludes that the dialectical relation between old and new habitus, the old and new arena (field) or between unwillingness to return to old life and unwillingness to live in new life makes Pip get into a new phase of life by bringing his old culture and current culture.

Decolonizing indigenous education: an indigenous pluriversity within a university in Cauca, Colombia

ABSTRACT Indigenous movements in southwestern Colombia have shifted their focus from their original goals of asserting indigenous identities, reclaiming land, and uniting the country’s diverse indigenous communities. The Autonomous Indigenous Intercultural University (UAIIN) reasserts indigenous identities by appropriating a western educational model but returning education to processes of cultural reproduction among peers, by requiring all students to engage in community investigation and popular education within their own communities. In this paper, I argue that the UAIIN strives to be a pluriversity that builds on the diversity of its participants in order to foster thinking-feeling students who engage Mother Earth through deep and spiritual connections. These efforts are contradicted, however, by the UAIIN’s administration’s desire to meet the Colombian Ministry of Education’s requirements for universities and to gain official recognition for its degree programmes. In practice, the UAIIN is a pluriversity within a university. Through its pedagogy, the UAIIN seeks to build indigenous solidarity across cultural difference, connects students to Mother Earth through action-oriented education, and strategically universalizes a pan-indigenous national identity.

Confucian Ritual and Sacred Kingship: Why the Emperors Did not Rule Japan

AbstractThis article examines the political role of Confucian ritual in early Japanese history. New research on early Chinese ritual has recast it as a deliberately transformative social tool, a manufactured “as if” realm in which ideal relations are played out in full knowledge of their disjunction with the real world, in an attempt to order it. This article uses this understanding of ritual to analyze Confucianism in the practice of sacred kingship in early Japan, and by contrast in Tang China. I reexamine a number of well-known primary sources of early Japanese history in comparison with parallel Chinese sources of the Tang dynasty. Placing that comparison within the context of new developments in the historiography of China, Korea, and Japan, I argue that Confucianism's comparatively weak ritual positioning in Japan disabled its capacity to legitimate imperial rule there. The early Japanese state thus lacked one of the primary ritual tools employed in other parts of premodern East Asia to legitimate the power of new emperors and kings. I thus unpack one component in a wider process of East Asian cultural reproduction, which in the case of Japan contributed to the emergence of a state ultimately not ruled through imperial institutions or the emperor for most of its premodern history. The bifurcation of ritual and political power in sacred kingship, a seemingly geographically and temporally widespread phenomenon currently studied in various global histories, is explained in this article in terms of complex processes of cultural reproduction and transmission.

Nouveaux Richesof the City of Minarets and Skyscrapers: Neoliberalism and the Reproduction of the Islamic Middle Class in İstanbul

We focus on the middle class to help better understand the peculiarities of contemporary Turkish society in relation to the dominant neoliberal mode of capital accumulation. We depict processes of cultural reproduction of the middle class in order to provide an account of an on-going social formation driven by the emergence of an Islamic bourgeoisie. We revisit the debate on conceptualizing the middle class and present some of the major findings of our survey of middle class households in Istanbul in a comparative manner to specify differences and similarities among the ‘new’ laic and Islamic middle class factions that have benefited economically, socially, and culturally from the neoliberal regime. Based on our survey, we suggest that in each faction a new middle class reflecting neoliberal values and lifestyles emerged and separated itself from the rest. Thus, although they have had different ideological and cultural pasts and orientations, both the laic and Islamic factions of the new middle class conv...

Techniques of the Global: Race, Territory, and the Coloniality of Reason

Techniques of the Global: Race, Territory, and the Coloniality of Reason Zachary Baker To understand the relation of the birth of the colonial/modern gender system to the birth of global colonial capitalism—with the centrality of the coloniality of power to that system of global power—is to understand our present organization of life anew. (Lugones 2007:187) The interrogation of our academic orientations within the life-worlds we construct and inhabit as scholars of Africa(s) is a critical labor in the project of decolonizing our institutional arrangements and intellectual practices across disciplines and methodologies in contemporary global contexts. In other words, to comprehend and question the constellations and relations of power between academic institutions and the gendered, classed, and racialized dimensions of terrestrial life is “to understand our present organization of life anew” (Lugones 2007:187). In particular, recognizing and understanding the systems, modes, and techniques that produce and modulate the global reveals the centrality of the problem-place of race at the intersection of the institutional politics of universities in the United States and the national, regional, and global—territorial—objects or areas they inscribe, rationalize, and colonize. As a graduate student, assistant instructor, and critical intellectual working in and across the interstices of global or international schools, area-based research curricula, national literature departments, and African language programs, I am uniquely, though not unusually or uncommonly, located between the discursive territories and political-economic systems of relations that have formed—and continue to form—the present institutional architectures and conceptual contours of the global. Positioned along the interdisciplinary borderlands of comparative literature, I have encountered—in a singular, local-specific dimension—the attitudes, forces, and energies that supply and supplement the techniques of knowledge production, and cultural reproduction, at work in the design and manufacture of contemporary global(s). [End Page 121] The displacement of my intellectual habitat between departments, institutes, schools, and programs has forced me to navigate both the institutional and conceptual challenges of the global, especially in the contexts of African studies; however, while it is possible to meet the forces and challenges raised by the global as epistemological barriers, my own critical approach to such forces and challenges has emerged as a style of interrogation and a mode of appropriation choreographed through a series of questions: What is the (historical-material) relationship between the shifting shapes of imperial cartographies, the evolutionary mutations of the military-industrial complex, and the institutional formation of academic areas and regions of study? In what ways is the global mobilized as a colonial machine of domination? How might the global or globals be appropriated and abused in processes of decolonization? And, finally, what is at stake in the global? And who is invested in its valorization? Through an engagement with these questions and an appropriation of their interrogative choreography, my present intervention aims to address two distinct, but interwoven, techniques: the modes and systems of relations that construct and mobilize the global as an imperial trademark and colonial territory (i.e., the deployments of the global as a racist machine of planetary domination). The first of these techniques is that system and mode of relations that designates the limits of the map as the limits of humanity and inscribes a process of world-making through the proportioning of whiteness as the space and magnitude of the globe. The second is that system and mode of relations that extends the global as a political economic apparatus in the order of maintaining the process of cultural reproduction between social institutions and the military-industrial complex. Evolving between the operations of these techniques, the global, I argue, may be understood as a form of machinic (yet erratic) movement—an inundation of capital networks and technologies of domination. And to combat this movement, we—as scholars, administrators, students, and teachers—must struggle to generate institutional models and pedagogical practices that remain mobile and adaptable so as to turn against the colonial operations of the global and appropriate the energies of its totalizing force. One such mode of mobile and adaptable modes of scholarly inquiry is, I think, participation in conferences, symposiums, and discussions like the one we are building...

Storytelling, Language Shift, and Revitalization in a Transborder Community: “Tell It in Zapotec!”

ABSTRACTIn this article, I examine storytelling practices in a Zapotec transborder community formed by migration between Oaxaca, Mexico, and Los Angeles, California. Amid dual patterns of language shift away from Zapotec toward Spanish among community youth living on both sides of the U.S.–Mexico border, there is a growing gap between storytelling ideologies that tightly link storytelling to Zapotec language use and the practices of storytellers, who increasingly use Spanish. As a discursive genre that is linked to processes of cultural reproduction, storytelling has particular significance for understanding language shift in this community. In this article, I demonstrate how speakers’ ideologies about how stories should be told are shaped by a widespread preoccupation with cultural continuity amid the transformations brought on by local migration practices. The varied responses to this transformation within the community, which range from acceptance to cultural revitalization activism, reflect distinct but overlapping ideologies of discursive authenticity as well as the role of traditional heritage language practices in contemporary social life.

Nothing like the Sun: Shakespeare in Spain Today

Today is more present in Spain than ever as a result of critical interest and spectacular growth of his popularity among Spaniards who recognise him as embodiment of cultural and literary values. Since celebration of Seventh World Congress in Valencia in April 2001, Shakespearean scholarship in Spain has provided new ways of understanding playwright. It has opened up debates on issues which have made possible new scholarly studies, translations and performances that have proved more active and vigorous than ever, and whose effects can be seen in different facets of Spanish culture and life.Which Shakespeare/ Which Spain?Who is today? Or, in Balz Engler's words, Does term refer to a person, to a set of printed texts, to a cultural icon, to a theatrical tradition, or to a combination of all these? (Engler 27) What does mean now? One can only say that means different things to different people: is constantly reshaped and refashioned in different places and situations; it is not but rather Shakespeare that really matters in Shakespace (Hedrick and Reynolds 3) where it is written and rewritten in an unending process of cultural reproduction. As no longer merely continues to signify Englishness (Joughin 1), it is possible to read within a distinct context without his language (Kennedy) for the meanings of Shakespeare's works (and of author) can constantly respond to needs, fantasies, preoccupations, and conflicts of moment (Lanier 230).Shakespeare's appropriation and adaptability become more problematic in new political mapping of Spain whose identity as a multilingual nation has become a burning issue today (Bejar). The debate about Spanish nation, its identity and language in new democracy, as both a historical and a contemporary political problem, is particularly complex due to legacy of Franco dictatorship which deeply eroded legitimacy of Spanish nationalism. During and since transition, Spanish nationalist discourse has evolved to meet challenge of new concepts of nation, identity and culture, and proposes different configurations of relationship between nation, state and language, as minority languages have co-official status with Spanish. While Constitution of 1978 defines Spain as a nation of nationalities, many politicians and intellectuals now claim that Spain is a nation of nations, while others that it is a post-national state (See Balfour). But what is really at issue is not whether Spain exists or not as a nation; rather, it is traditional ways of seeing Spain from both centre and margins, ways in which Spanish and other nationalities are projected and how they influence idea of Spain as a nation. It shows comparative rivalry between Spanish national identity and historic nationalities or regions like Catalonia, Basque Country and Galicia deriving from peculiar architecture of state in Spain, and their effect on social and political cohesion. We are witnessing a transformation of Spain from Spain of tambourine and Don Juan to multiple Spains, to a fragmented, multi-cultural society which nonetheless still (on whole) conceptualises itself as sum total of its long and rich cultural and political history (Gies 4). This radical change produces tension and conflict as a result of confrontation of two Spains, of traditional and conservative in contrast with modem and postmodern.Zara, Almodovar, and ShakespeareShakespeare's plays -like Zara's fashion house and Almodovar's movies- have been locally and universally accepted. They combine commercial and popular success. They represent values and aspirations that influence society and its institutions in various ways. They are cultural icons that remain in wide cultural circulation once the old division between high and low culture has been erased (Smith 2). …

Parenting and Academic Achievement

A growing body of research has examined how cultural capital, recently broadened to include not only high-status cultural activities but also a range of different parenting practices, influences children’s educational success. Most of this research assumes that parents’ current class location is the starting point of class transmission. However, does the ability of parents to pass advantages to their children, particularly through specific cultural practices, depend solely on their current class location or also on their class of origin? The authors address this question by defining social background as a combination of parents’ current class location and their own family backgrounds. Using data from the Panel Study of Income Dynamics and its Child Development Supplement, the authors examine how different categories of social background are related to parenting practices and children’s academic achievement. The results offer novel insights into the transmission of class advantage across generations and inform debates about the complex processes of cultural reproduction and cultural mobility.

Liberalism and cultural claims in Central and Eastern Europe: toward a pluralist balance†

. This article relies on cases from new EU member states in postcommunist Europe to integrate two overlapping debates about majority–minority relations. Since the Second World War, political theorists and international institutions have tended to discourage group-rights approaches in favour of individual rights; meanwhile, policy-makers who achieved interethnic peace in postcommunist Europe have often opted for group-rights approaches. On the basis of political theory, international norms and the conduct of political elites in this region, we argue that both the individual-rights and group-rights approaches can be differentiated internally along the dimension of pluralism – that is, their willingness to accommodate multiple processes of cultural reproduction. Moreover, both group-rights and individual-rights approaches can offer justifications for restricting minority cultural opportunities; furthermore, restrictive group-rights approaches sometimes cloak their efforts behind ‘Western-sounding’ individual-rights rhetoric. Likewise, both group-rights and individual-rights approaches can permit group accommodation that can lead to political integration. We find that de facto pluralist approaches to minority accommodation – often spearheaded by moderate parties of the majority in coalition with minority-group parties – encourage ethnic peace, regardless of their foundation in individual or group rights.

Cultural Participation Between the Ages of 14 and 24: Intergenerational Transmission or Cultural Mobility?

By contrasting between models of cultural reproduction and cultural mobility, this article aims to offer more insight into the causes of changes in cultural participation due to family influence and developments in the educational career. Longitudinal data were used on 2547 adolescents who took part in a classroom survey at age 14-16, and who were since then interviewed two to five times, on average every 2 years. Parents' cultural participation was found to be more important than education and remained important in the period from adolescence to young adulthood. Although less important than the family influences, education is associated with large differences in cultural participation. These differences are largely additional to the differences according to parents' cultural participation. Less than half of the differences according to educational level actually emerge during the educational career. The other differences already exist in adolescence, before the educational career is completed. The effects of parents' cultural participation and education operate independently, except for one educational category - gymnasium students in whom the effect of parents' cultural participation is stronger than for others. It is concluded that processes of cultural reproduction and cultural mobility both play a role in cultural participation. © The Author 2009.

Dialect stylization in radio talk

Stylization is the knowing deployment of culturally familiar styles and identities that are marked as deviating from those predictably associated with the current speaking context. Dialect stylization involves performing non-current-first-person personas by phonological and related means, sometimes in play or parody. Although these processes may seem to be very local, it is arguably true that dialects are increasingly experienced in reflexive and mediated environments that breed stylization. One of these is light entertainment on radio; this article analyzes data from English-language national radio broadcasts in Wales. Welshness is self-consciously evoked in the data, partly through dialect performance, where the variables (ou) and (ei) are a rich semiotic resource, linked to nondialectal means of evoking Welsh cultural stances and practices. Although stylization is a form of strategic de-authentication, its ultimate relationship with authenticity is complex. As a facet of cultural performance, stylization can be part of a process of cultural reproduction, and I argue that this is the best interpretation of the present data. As a result, sociolinguistics may need to reconsider its assumptions about cultural authenticity.

The status of authors within literary systems: Challenging the canon. An explorative investigation of Alfred Döblin's status within the German literary system in 1997

This article shows how the prominence and fame of literary authors and works fade with the change of generations and the appearance of new writers and best-selling titles. Even famous writers whose works were adapted for film and TV may fall into oblivion. The results indicate how the process of cultural re-production is counterbalanced and, at the same time, maintained and stimulated anew by the attention people pay to, and the knowledge they hold about, contemporary cultural production. Literary knowledge bases as they are held by each individual media consumer have to be conceived of as dynamic and changing structures. They relate to different media, to different aspects of literary works and their adaptations as well as to different content elements. The results mean a serious challenge to the literary canon, i.e. the list of literary masterpieces, which is cognitively and socially constructed by literary scholars, teachers, publishers, critics and other agents within the educational, economic and artistic subsystems of society. As a normative set (of literary products) the canon helps in the construction of cultural and social identity and, at the same time, may be used as an instrument for cognitive, aesthetical, moral, political and economic control.

Codes, modalities, and the process of cultural reproduction: A model

“Class relations” will be taken to refer to inequalities in the distribution of power and in principles of control between social groups, which are realized in the creation, distribution, reproduction, and legitimation of physical and symbolic values that have their source in the social division of labor. In terms of the particular problems of the relationships between class and the process of its cultural reproduction, as developed in this thesis, what has to be shown is how class regulation of the distribution of power and of principles of control generates, distributes, reproduces, and legitimates dominating and dominated principles regulating the relationships within and between social groups and so forms of consciousness. What we are asking here is how the distribution of power and principles of control are transformed, at the level of the subject, into different, invidiously related, organizing principles, in such a way as both to position subjects and to create the possibility of change in such positioning. The broad answer given by this thesis is that class relations generate, distribute, reproduce, and legitimate distinctive forms of communication, which transmit dominating and dominated codes, and that subjects are differentially positioned by these codes in the process of their acquisition. “Positioning” is used here to refer to the establishing of a specific relation to other subjects and to the creating of specific relationships within subjects. In general, from this point of view, codes are culturally determined positioning devices. More specifically, class regulated codes position subjects with respect to dominating and dominated form of communication and to the relationships between them. Ideology is constituted through and in such positioning. From this perspective, ideology inheres in and regulates modes of relation. Ideology is not so much a content as a mode of relation for the realizing of contents.

The British Sociological Association's Sociology of Science Study Group

This brief note is intended to provide some information about the Study Group and its activities since its formal inception at the 1969 Easter BSA conference. At that time the sociology of science was not really firmly established as a distinct sub-area of sociology, and most people interested in it were primarily either sociologists of organizations and of education, or connected with the then growing 'science of science' area. While papers presented at recent meetings of the group reflect a wide range of interests, I think that there is now a clearer notion of what the sociological study of the sciences involves, and greater recognition of its distinct identity. Most papers have accepted, and often vigorously propounded, that a sociology of scientific knowledge is possible, and the theoretical and epistemological implications of this view have been extensively discussed. Indeed, a major means of demarcating this area from others has been the emphasis on theoretical aspects of understanding scientific knowledge: the influence of Kuhn was undoubtedly considerable in this respect. This has led to some papers being concerned with issues in the sociology of knowledge and the philosophy of science, as well as with general questions of sociological theory. A further indication of the impact of Kuhn's work has been the growth of historical case studies of particular scientific developments, and some of these have been presented to the study group in recent years. Another aspect of the sociological study of the sciences which has been discussed in the study group meetings is the relation between science as a process of cultural reproduction and other production structures. Originally conceived as 'the study of science and society', this aspect is now more often considered under such headings as 'the industrialization of scientific work' and 'state incorporation of the sciences'. Science is perceived more as one part of the cultural system rather than as an entity separate from society. As with many BSA study groups, that on the sociology of science is a very informal affair. We usually meet at least four times a session during term time, and occasionally at the BSA annual conference. One paper is the focus of attention and, since 1971, there has been a discussant to open general discussion. Last year there was a meeting where two papers were presented in an afternoon, but this seemed a little too concentrated. However, some sort of 'batching' of papers could be tried again if suitable partners occurred. When we arranged a