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Suzanne Laberge

Although Bourdieu’s conceptual system can be of interest to feminists, few have used it because of its androcentrism. This paper considers McCall’s (1992) proposal to correct this androcentric bias by integrating gender distinction with the concept of cultural capital. This integration is supported by some theoretical affinities between Bourdieu’s model and Harding’s (1986) feminist approach, which relate to three elements at work in the production of social life: dichotomous symbolic structure, the organization of social activity, and schemes of subjective dispositions. Some limitations to Bourdieu’s model are considered. However, in the last part of the article, it is argued that the adaptation of Bourdieu’s model is a potentially enriching approach, and an illustration is provided with examples of gendered experiences in sport.

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Claire Schaeperkoetter, Jonathan Mays, and Jordan R. Bass

In this Insights paper, we examine the continued decrease in the numbers of female coaches of high-profile sports teams. The decline in number of female coaches of high-profile teams is alarming, especially considering the increase in athletic participation among women. Because of this, it is important to examine possible explanations for this issue as a starting point for action and reform. We first detail several relevant examples of recent hires and firings of high-profile coaches in different countries around the world. Then, we briefly examine the relevant literature on gender representation of those working in sport. Using recent women’s basketball coaching changes in the National Collegiate Athletic Association (NCAA) as a case in point, we aim to demonstrate that the trend of decreasing numbers of female coaches continues. We believe the specific setting of college coaches represents the moral global issue of gender inequity in regards to high-performance coaching settings. Specifically, we argue that a three-pronged conceptual approach—cultural capital, role congruity theory, and homologous reproduction—can provide insights into the hiring practices of female coaches in comparison with their male coaching counterparts.

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Adam Berg

tendencies liable to produce value in the field of professional boxing” (p. 67). In line with the work of Pierre Bourdieu ( 1986 ), pugilistic capital represents a form of “cultural capital,” an object that confers symbolic and material power through its ownership and consumption. Such value, however, is

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Clayton Kuklick, Stephen Harvey, and Roch King

). For example, in the coaching field, high levels of playing and coaching experience are highly valued due to the social networks (i.e., social capital) and assumed skills and knowledge (i.e., cultural capital) associated with these experiences. Collectively, they afford symbolic capital in form of

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Baris Cayli

This study addresses the role and policies of Libera Sport, an Italian nongovernmental civil society organization that fights against the Italian mafia groups through sports. On the one hand, this article reinterprets and applies the cultural hegemony theory of Antonio Gramsci both to the Mafia and Libera Sport. On the other hand, habitus and cultural capital notions of Pierre Bourdieu are used to express the struggle between the Mafia and Libera Sport. This study demonstrates how the Mafia and anti-Mafia movement intersect in the “accumulation of actions” and create the “clash of habitus”. I argue that Libera Sport can realize its goals only if the clash of habitus is terminated by demolishing the institutionalized cultural capital of the Mafia and constituting its own cultural capital, which has not yet been institutionalized. During this reformative process, sports become a significant complementary anti-Mafia policy tool.

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Carl Stempel

In “Do High School Athletes Earn More Pay?” Curtis, McTeer, and White reopened an important line of inquiry about the conversion of sporting capital to economic capital. They found associations between adolescent participation sports and adult income for Canadian men and women with some college education. The present study revises and extends Curtis and colleagues’ understanding of sport as cultural capital and its relation to economic capital, tests the nature of the high school varsity sport–adult income relationship for the United States, and examines gender and class differences in the degree to which adult sporting practices mediate the varsity sport–adult income relationship. The results show that American class and gender patterns of income and participation are similar to those found by Curtis and colleagues and that adult participation in sports more strongly mediates this relationship for men than for women. I conclude by proposing a gendered theory of sports as cultural capital to explain those differences.

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Teresa Anne Fowler

specific cultural capital that determines membership ( Allain, 2008 ). Regular schooling—that is, public schooling open and accessible to all school-aged children—does not provide the flexibility or resources that elite male youth hockey players need ( Kenway & Koh, 2013 ). Further, because their cultural

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Gareth M. Barrett, I. Sherwin, and Alexander D. Blackett

esoteric knowledge (embodied cultural capital), but also valuable social contacts (institutionalized social capital) that raises their overall profile (embodied symbolic capital) for pursuing a coaching career upon their retirement from a competitive-athletic career ( Blackett et al., 2018 ). The very

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Alex C. Gang, Juha Yoon, Juho Park, Sang Keon Yoo, and Paul M. Pedersen

consequent prosocial outcomes (e.g., human capital, civic engagement, cultural capital) as well as developing behavioral traits beneficial to event organizers (e.g., volunteer retention). Darcy et al. ( 2014 ) observed the development of social capital within an organizational setting, and the researchers

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Michelle Elizabeth Flemons, Joanne Hill, Toni O’Donovan, and Angel Chater

accepted within the field ( Rossi et al., 2016 ). This social space can be perceived as what Brown ( 1999 ) describes as an “inner sanctum” in PETE; that is, only those with the required symbolic or cultural capital are invited in, and then further socialization and identity construction occurs through