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Journal articles on the topic 'Social class and culture'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Kraus, Michael W., Paul K. Piff, and Dacher Keltner. "Social Class as Culture." Current Directions in Psychological Science 20, no. 4 (August 2011): 246–50. http://dx.doi.org/10.1177/0963721411414654.

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2

Miyamoto, Yuri. "Culture and social class." Current Opinion in Psychology 18 (December 2017): 67–72. http://dx.doi.org/10.1016/j.copsyc.2017.07.042.

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3

Grossmann, Igor, and Michael E. W. Varnum. "Social Class, Culture, and Cognition." Social Psychological and Personality Science 2, no. 1 (August 23, 2010): 81–89. http://dx.doi.org/10.1177/1948550610377119.

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4

Veenstra, Gerry. "Culture and class in Canada." Canadian Journal of Sociology 35, no. 1 (October 1, 2009): 83–112. http://dx.doi.org/10.29173/cjs4198.

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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.

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Conway, Steve. "Death, working-class culture and social distinction." Health Sociology Review 21, no. 4 (December 2012): 441–49. http://dx.doi.org/10.5172/hesr.2012.21.4.441.

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6

Grossmann, Igor, and Alex C. Huynh. "Where Is the Culture in Social Class?" Psychological Inquiry 24, no. 2 (April 2013): 112–19. http://dx.doi.org/10.1080/1047840x.2013.792568.

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7

Aguiar, João Valente. "Skeggs, Beverley, Class, Self, Culture." Revista Crítica de Ciências Sociais, no. 83 (December 1, 2008): 192–93. http://dx.doi.org/10.4000/rccs.592.

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8

Yates, Simeon, and Eleanor Lockley. "Social Media and Social Class." American Behavioral Scientist 62, no. 9 (May 4, 2018): 1291–316. http://dx.doi.org/10.1177/0002764218773821.

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Background:This article explores the relationship between social class and social media use and draws on the work of Pierre Bourdieu in examining class in terms of social, economic, and cultural capital. The article starts from a prior finding that those who predominantly only use social media formed a higher proportion of Internet users from lower socioeconomic groups. Data: The article draws on data from two nationally representative U.K. surveys, the OfCom (Office of Communications) Media Literacy Survey ( n ≈ 1,800 per annum) and the Department of Digital, Culture, Media and Sport’s Taking Part Survey ( n ≈ 10,000 per annum). Methods: Following Yates, Kirby, and Lockley, five types of Internet behavior and eight types of Internet user are identified utilizing principal components analysis and k-means clustering. These Internet user types are then examined against measures of social, economic, and cultural capital. Data on forms of cultural consumption and digital media use are examined using multiple correspondence analysis. Findings: The article concludes that forms of digital media use are in correspondence with other social, cultural, and economic aspects of social class status and contemporary social systems of distinction.

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Hirsch, Eric L., and Stanley Aronowitz. "The Politics of Identity: Class, Culture, Social Movements." Contemporary Sociology 22, no. 4 (July 1993): 508. http://dx.doi.org/10.2307/2074380.

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Thapa, Dharma. "Class and Culture: A Study of Social Dynamism." Tribhuvan University Journal 30, no. 2 (December 1, 2016): 25–34. http://dx.doi.org/10.3126/tuj.v30i2.25543.

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The author of this article makes an attempt to explore how culture emerged and became a tool of perpetuating or resisting exploitative social order. An attempt has been made to show how, like capital, culture is produced by the working class but the exploiting class appropriates it and turns it against the interests of the producer. It also tries to show that, as a dynamic component of class struggle, the dominance of the capitalist culture can be challenged, resisted, and at times replaced by the culture of the dominated class.

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11

Mahalingam, Ramaswami. "Essentialism, Culture, and Power: Representations of Social Class." Journal of Social Issues 59, no. 4 (November 18, 2003): 733–49. http://dx.doi.org/10.1046/j.0022-4537.2003.00087.x.

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12

Loughnan, Steve, Nick Haslam, Robbie M. Sutton, and Bettina Spencer. "Dehumanization and Social Class." Social Psychology 45, no. 1 (June 1, 2014): 54–61. http://dx.doi.org/10.1027/1864-9335/a000159.

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Three studies examined whether animality is a component of low-SES stereotypes. In Study 1a–c, the content of “white trash” (USA), “chav” (UK), and “bogan” (Australia) stereotypes was found to be highly consistent, and in every culture it correlated positively with the stereotype content of apes. In Studies 2a and 2b, a within-subjects approach replicated this effect and revealed that it did not rely on derogatory labels or was reducible to ingroup favoritism or system justification concerns. In Study 3, the “bogan” stereotype was associated with ape, rat, and dog stereotypes independently of established stereotype content dimensions (warmth, competence, and morality). By implication, stereotypes of low-SES people picture them as primitive, bestial, and incompletely human.

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13

Boyne, Roy. "Bourdieu: from Class to Culture." Theory, Culture & Society 19, no. 3 (June 2002): 117–28. http://dx.doi.org/10.1177/026327602401081558.

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14

Schimpfossl, Elisabeth. "Culture, Power and Social Disparity: Researching Russia's Upper Class." Sociological Research Online 19, no. 4 (December 2014): 113–21. http://dx.doi.org/10.5153/sro.3366.

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This article explores the dynamics at play when conducting research on the contemporary upper class in Russia. It examines the effect of economic and social status divide between researcher and subjects on how to gain access to interviewees and how to handle the interview situation. Culturally specific expressions of power in social interaction are sought, their characteristics identified and their raison d'être explored. Furthermore, gender related issues encountered throughout the research are discussed; which commenced at the outset when applying to the ethics board and was evident at the end when presenting the data analysis. The material for this article stems from the author's experiences of conducting narrative-biographical interviews with rich high-status Russians in Moscow between 2008 and 2009.

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McBrinn, J. "Commodity Culture and Social Class in Dublin 1850-1916." Journal of Design History 25, no. 2 (May 22, 2012): 236–39. http://dx.doi.org/10.1093/jdh/eps008.

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Nally, Claire V. "Commodity culture and social class in Dublin 1850-1916." Irish Studies Review 21, no. 1 (February 2013): 129–30. http://dx.doi.org/10.1080/09670882.2012.758947.

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Fantasia, Rick. "From Class Consciousness to Culture, Action, and Social Organization." Annual Review of Sociology 21, no. 1 (August 1995): 269–87. http://dx.doi.org/10.1146/annurev.so.21.080195.001413.

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18

Pearce, Jane, Barry Down, and Elizabeth Moore. "Social Class, Identity and the ‘Good’ Student: Negotiating University Culture." Australian Journal of Education 52, no. 3 (November 2008): 257–71. http://dx.doi.org/10.1177/000494410805200304.

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Through the use of narrative portraits this paper discusses social class and identity, as working-class university students perceive them. With government policy encouraging wider participation rates from under-represented groups of people within the university sector, working-class students have found themselves to be the objects of much research. Working-class students are, for the most part, studied as though they are docile bodies, unable to participate in the construction of who they are, and working-class accounts of university experiences are quite often compared to the middle-class norms. This paper explores how working-class students see themselves within the university culture. Working-class students' voices and stories form the focus of this paper, in which the language of ‘disadvantage’ is dealt with and the ideologies of class identity explored.

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Knight, Nicola, and Richard Nisbett. "Culture, Class and Cognition: Evidence from Italy." Journal of Cognition and Culture 7, no. 3-4 (2007): 283–91. http://dx.doi.org/10.1163/156853707x208512.

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AbstractEast Asians have been found to reason in relatively holistic fashion and Americans in relatively analytic fashion. It has been proposed that these cognitive differences are the result of social practices that encourage interdependence for Asians and independence for Americans. If so, cognitive differences might be found even across regions that are geographically close. We compared performance on a categorization task of relatively interdependent southern Italians and relatively independent northern Italians and found the former to reason in a more holistic fashion than the latter. Furthermore, as it has been argued that working class social practices encourage interdependence and middle class practices encourage independence, we anticipated that working class participants might reason in a more holistic fashion than middle class participants. This is what we found – at least for southern Italy.

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Goudeau, Sébastien, and Jean-Claude Croizet. "Hidden Advantages and Disadvantages of Social Class." Psychological Science 28, no. 2 (December 19, 2016): 162–70. http://dx.doi.org/10.1177/0956797616676600.

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Three studies conducted among fifth and sixth graders examined how school contexts disrupt the achievement of working-class students by staging unfair comparison with their advantaged middle-class peers. In regular classrooms, differences in performance among students are usually showcased in a way that does not acknowledge the advantage (i.e., higher cultural capital) experienced by middle-class students, whose upbringing affords them more familiarity with the academic culture than their working-class peers have. Results of Study 1 revealed that rendering differences in performance visible in the classroom by having students raise their hands was enough to undermine the achievement of working-class students. In Studies 2 and 3, we manipulated students’ familiarity with an arbitrary standard as a proxy for social class. Our results suggest that classroom settings that make differences in performance visible undermine the achievement of the students who are less familiar with academic culture. In Study 3, we showed that being aware of the advantage in familiarity with a task restores the performance of the students who have less familiarity with the task.

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21

Janssen, Flore. "Talking about Birth Control in 1877: Gender, Class, and Ideology in the Knowlton Trial." Open Cultural Studies 1, no. 1 (November 27, 2017): 281–90. http://dx.doi.org/10.1515/culture-2017-0025.

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Abstract This article explores the debate around widening access to birth control information in the late nineteenth century through a case study of Annie Besant’s participation in the 1877 Knowlton Trial. Examining Besant’s rhetoric at the trial and in related publications, it highlights the public and performative nature of her campaign to facilitate access to birth control information for working-class married couples. With reference to the representation of issues of gender and social class and the shifting focus from the private to the public in Besant’s rhetoric, the article argues that the late nineteenth-century debate around birth control access was a middle-class debate about working-class life and experience.

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McCoy, Molly. "Experiencing Race and Class Social Structures." African Issues 28, no. 1-2 (2000): 133. http://dx.doi.org/10.1017/s1548450500007034.

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Spending time with a Senegalese family is essential to learn about life in Senegal. People in the family are happy to teach about their culture, lives, and language. Most important, they are willing to take their guests to places a foreigner may never be able to find on his or her own! This is what I encountered my first weekend in Dakar, Senegal. My three sisters asked me to go with them to Monaco Beach, and though I wasn’t really up to it, I decided that I should accept their offer. Little did I know how much of a growing experience it would be for me.

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23

Oran, Mehmet. "Social studies teachers' experiences with in-class foreign students." Cypriot Journal of Educational Sciences 17, no. 8 (August 31, 2022): 2692–708. http://dx.doi.org/10.18844/cjes.v17i8.7462.

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In this study, which aims to reveal the experiences of social studies teachers in Turkey with foreign students, a literature review was carried out regarding the subject. The phenomenology model, which is one of the qualitative research methods, was used in the research. The study group of the research consists of 12 social studies teachers. Eight participants were female and four were male. While determining the study group in the research, the easily accessible sampling method, which is one of the purposeful sampling methods, was used. Looking at the results of the research, it was stated that foreign students were more interested in the subjects related to Turkey and culture in the social studies course. Regarding the problems encountered by foreign students, the participants mostly focused on language and culture problems. Keywords: Turkey, social studies, foreign students, culture;

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24

El-Zein, Amira. "Transgender, Culture, and Social Class in Early Twentieth Century’s Mecca." Hawwa 14, no. 2 (September 8, 2016): 121–46. http://dx.doi.org/10.1163/15692086-12341294.

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This paper examines the theme of androgyny in the novel Khatam by the Saudi writer Raja Alem. It applies the theories of post-feminists such as Judith Butler and Kate Bornstein and Jungian writers such as June Singer and Erich Neumann. It also draws on theories of gendered space using the works of Foucault. The paper elucidates how the author used the theme of androgyny to unveil the biased patriarchal power in Meccan society at the turn of the twentieth century. Furthermore, it argues that through exploring the complex character of her androgynous heroine, Khatam, Alem intended to reach beyond gender proper in order to reclaim Khatam’s humanity. The paper also investigates the question of social classes in early twentieth century Mecca, with particular focus on slavery and ashrâf (nobles).

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Flemmen, Magne, Johs Hjellbrekke, and Vegard Jarness. "Class, Culture and Culinary Tastes: Cultural Distinctions and Social Class Divisions in Contemporary Norway." Sociology 52, no. 1 (January 26, 2017): 128–49. http://dx.doi.org/10.1177/0038038516673528.

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In this article we analyse class cultures by mapping out differences in ‘original taste’; that is, respondents’ classed preferences for food and drink. By employing Multiple Correspondence Analysis, we produce a relational model of tastes. Using three indicators of social class – occupational class, income and education – we find clear class divisions. The upper and middle classes exhibit diverse and what are typically regarded as ‘healthy’ tastes; this contrasts with the more restricted and what are typically regarded as ‘less healthy’ tastes found among the working classes. Our findings challenge ongoing debates within cultural stratification research where it has become almost usual to demonstrate that the contemporary upper and middle classes exhibit playful tastes for the ‘cosmopolitan’ and the ‘exotic’. We find that upper- and middle-class households also enjoy very traditional foodstuffs. We argue that this illustrates a need for a relational understanding of taste: even the consumption of the traditional peasant food of pre-capitalist Norway can be refashioned as a badge of distinction in the 21st century.

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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.

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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.

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Praznik, Katja. "Alternative culture, civil society and class struggle." Maska 35, no. 200s3 (December 1, 2020): 58–69. http://dx.doi.org/10.1386/maska_00043_1.

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Abstract The abridged Chapter 5 from Praznik’s Slovenian book The Paradox of Unpaid Artistic Labour: Autonomy of Art, the Avant-Garde and Cultural Policy in the Transition to Post-Socialism (Ljubljana: Sophia, 2016) reconsiders alternative art workers’ political agenda of the 1980s in light of political transformations of late Yugoslav socialism and the emergence of neo-liberal rationality. During the 1980s, art workers of the alternative art scene in Yugoslavia aimed to redefine and transform socialist production model by critiquing socialist ideology and institutions without taking issue with class differences in the arts. The chapter demonstrates how the 1980s alternative art scene did not consider transformations of working relations of the freelance art workers who were at that time redefined by cultural policy as socialist cultural entrepreneurs. By examining government’s attitudes of and policies for artistic labour the author argues that the spontaneous absorption of neo-liberalism (the realization of personal freedom) and exclusive focus on the critique of repressive state apparatuses during the late Yugoslav socialist period undermined the mandate of the welfare state’s institutions, which secured collective social reproduction and security. After the destruction of Yugoslavia in the early 1990s, the protagonists of the alternative art scene became members of the post-socialist precariat of self-employed cultural entrepreneurs who are divorced from social security and economic stability.

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Huggins, Mike. "Second‐class citizens? english middle‐class culture and sport, 1850–1910: a reconsideration." International Journal of the History of Sport 17, no. 1 (March 2000): 1–35. http://dx.doi.org/10.1080/09523360008714111.

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29

Gans, Herbert J. "American Popular Culture and High Culture in a Changing Class Structure." Prospects 10 (October 1985): 17–37. http://dx.doi.org/10.1017/s0361233300004051.

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America's leisure-time activities — artistic, entertaining, inlorma-tional and other — have usually been divided into elite and mass components, high culture and popular culture. However, because sociologists aim, among other things, to connect people's behavior with their social and economic origins, and because leisure-time culture is in part a reflection and an effect of class, a sociologically more accurate analysis calls for a set of cultural strata or subcultures that parallel class strata. I proposed such cultural strata in an earlier study; the purpose of this paper is to update the previous analysis. After raising some conceptual issues, I want to describe recent changes in the American class structure and therefore in American culture, concluding with some comments on the relationships between culture and class.

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Dodell-Feder, David, Kerry J. Ressler, and Laura T. Germine. "Social cognition or social class and culture? On the interpretation of differences in social cognitive performance." Psychological Medicine 50, no. 1 (January 8, 2019): 133–45. http://dx.doi.org/10.1017/s003329171800404x.

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AbstractBackgroundThe ability to understand others’ mental states carries profound consequences for mental and physical health, making efforts at validly and reliably assessing mental state understanding (MSU) of utmost importance. However, the most widely used and current NIMH-recommended task for assessing MSU – the Reading the Mind in the Eyes Task (RMET) – suffers from potential assessment issues, including reliance on a participant's vocabulary/intelligence and the use of culturally biased stimuli. Here, we evaluate the impact of demographic and sociocultural factors (age, gender, education, ethnicity, race) on the RMET and other social and non-social cognitive tasks in an effort to determine the extent to which the RMET may be unduly influenced by participant characteristics.MethodsIn total, 40 248 international, native-/primarily English-speaking participants between the ages of 10 and 70 completed one of five measures on TestMyBrain.org: RMET, a shortened version of RMET, a multiracial emotion identification task, an emotion discrimination task, and a non-social/non-verbal processing speed task (digit symbol matching).ResultsContrary to other tasks, performance on the RMET increased across the lifespan. Education, race, and ethnicity explained more variance in RMET performance than the other tasks, and differences between levels of education, race, and ethnicity were more pronounced for the RMET than the other tasks such that more highly educated, non-Hispanic, and White/Caucasian individuals performed best.ConclusionsThese data suggest that the RMET may be unduly influenced by social class and culture, posing a serious challenge to assessing MSU in clinical populations given shared variance between social status and psychiatric illness.

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Ang, Sze Wei. "The unreliability of the minor: Class consciousness and its social effects." Cultural Dynamics 32, no. 1-2 (January 23, 2020): 99–116. http://dx.doi.org/10.1177/0921374019900702.

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The minor helps us theorize the possibilities of agency because it first raises questions about legibility and reliability. This article takes the example of class dynamics in postcolonial Malaysia to understand why meaningful changes to culture can be difficult to achieve when class consciousness determines what is “proper” or “good” behavior. The minor has limited capacities to disrupt dominant cultures because unless minor subjects subscribe to normative values and behaviors they become illegible, that is, invisible and marginalized. They consequently possess limited cultural capital to effect change because they are assumed to be unreliable by dint of their illegibility.

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Hurst, Allison L. "Telling Tales of Oppression and Dysfunction: Narratives of Class Identity Reformation." Qualitative Sociology Review 3, no. 2 (August 15, 2007): 82–104. http://dx.doi.org/10.18778/1733-8077.3.2.05.

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I compare experiences and class identity formation of working-class college students in college. I find that all working-class students experience college as culturally different from their home cultures and have different understandings and interpretations of this difference based on race, class, and gender positions. I find that students develop fundamentally different strategies for navigating these cultural differences based on the strength or weakness of their structural understandings of class and inequality in US society. Students with strong structural understandings develop Loyalist strategies by which they retain close ties to their home culture. Students with more individual understandings of poverty and inequality develop Renegade strategies by which they actively seek immersion in the middleclass culture of the college. These strategic orientations are logical responses to the classed nature of our educational system and have very significant implications for the value and experience of social mobility in an allegedly meritocratic society.

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Ajrouch, Kristine J., and Jen'nan Ghazal Read. "Culture, Class, and Work among Arab-American Women." Sociology of Religion 66, no. 4 (2005): 439. http://dx.doi.org/10.2307/3712396.

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Carlson, Dennis. "Teachers, class culture, and the politics of schooling." Interchange 17, no. 4 (December 1986): 17–36. http://dx.doi.org/10.1007/bf01807014.

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Lent, John A., and David J. Banks. "From Class to Culture: Social Conscience in Malay Novels Since Independence." Pacific Affairs 61, no. 4 (1988): 712. http://dx.doi.org/10.2307/2760568.

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Scott, Alan. "Culture or Politics? Recent Literature on Social Movements, Class and Politics." Theory, Culture & Society 12, no. 3 (August 1995): 169–78. http://dx.doi.org/10.1177/026327695012003008.

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Hamamura, Takeshi, Qinmei Xu, and Yushen Du. "Culture, social class, and independence–interdependence: The case of Chinese adolescents." International Journal of Psychology 48, no. 3 (June 2013): 344–51. http://dx.doi.org/10.1080/00207594.2011.647030.

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Jack, Anthony Abraham. "Culture Shock Revisited: The Social and Cultural Contingencies to Class Marginality." Sociological Forum 29, no. 2 (June 2014): 453–75. http://dx.doi.org/10.1111/socf.12092.

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Calderón-Almendros, Ignacio, and Cristóbal Ruiz-Román. "Disadvantaged Identities: Conflict and Education from Disability, Culture and Social Class." Educational Philosophy and Theory 48, no. 9 (December 17, 2015): 946–58. http://dx.doi.org/10.1080/00131857.2015.1118613.

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40

Coulter, Kendra. "Herds and Hierarchies: Class, Nature, and the Social Construction of Horses in Equestrian Culture." Society & Animals 22, no. 2 (February 18, 2014): 135–52. http://dx.doi.org/10.1163/15685306-12341253.

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Abstract This study centers on equestrian show culture in Ontario, Canada, and examines how horses are entangled symbolically and materially in socially constructed hierarchies of value. After examining horse-show social relations and practices, the paper traces the connections among equestrian culture, class, and the social constructions of horses. Equestrian relations expose multiple hierarchical intersections of nature and culture within which both human-horse relations and horses are affected by class structures and identities. In equestrian culture, class affects relations within and across species, and how horses are conceptualized and used, as symbols and as living animal bodies.

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41

Hanagan, Michael. "New Perspectives on Class Formation: Culture, Reproduction, and Agency." Social Science History 18, no. 1 (1994): 77. http://dx.doi.org/10.2307/1171400.

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42

Hanagan, Michael. "New Perspectives on Class Formation: Culture, Reproduction, and Agency." Social Science History 18, no. 1 (1994): 77–94. http://dx.doi.org/10.1017/s0145553200021465.

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The essays by Hans Marks and Don Kalb represent important contributions to a growing literature on class formation. Much of the current attention to class formation flows from the contemporary concern with larger processes of identity formation (Hanagan 1989; McNall 1988; Tilly 1992). Scholars such as Ira Katznelson and Adam Przeworski have emphasized the contingent character of class identity while, at the same time, reminding us of the need to understand why millions of people in the late nineteenth century chose to band together and fight under banners labeled proletarian (Katznelson 1986; Przeworski 1977).

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Halper, Jeff, Edwin Seroussi, and Pamela Squires-Kidron. "Musica mizrakhit: ethnicity and class culture in Israel." Popular Music 8, no. 2 (May 1989): 131–41. http://dx.doi.org/10.1017/s0261143000003329.

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Expressive forms of culture offer a look into changing social phenomena that have not yet crystallised into clear patterns or accepted categories. Accepting the view that music is embedded in the wider culture system, we use a particular form of it – popular music – as a means of investigating class and ethnicity in Israeli society. At the same time we attempt to deepen the understanding of the place music plays in society, and of societal influences on music.

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ILIUKOVICH, ILIA. "MODERN BRITISH CULTURE AND ARISTOCRACY." Культурный код, no. 2022-4 (2022): 9–22. http://dx.doi.org/10.36945/2658-3852-2022-4-9-22.

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The article provides an analysis of the contemporary British aristocracy, which promotes the monarchical principle. The aristocratic aspect, class division and social hierarchy remain important components of the modern culture of Great Britain. In addition to the traditional hereditary aristocracy, which actively participates in public life, one can also talk about the aristocracy of the middle class, which partly adopted and inherited the traditions of high society.

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Hegnes, Atle Wehn, and Geir Wæhler Gustavsen. "The Class and Culture of Norwegian Culinary Straw Men: A Response to Flemmen, Hjellbrekke and Jarness’ ‘Class, Culture and Culinary Tastes: Cultural Distinctions and Social Class Divisions in Contemporary Norway’." Sociology 53, no. 3 (May 24, 2018): 600–608. http://dx.doi.org/10.1177/0038038518776892.

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This research note offers a critical-constructive discussion of the article ‘Class, Culture and Culinary Tastes: Cultural Distinctions and Social Class Divisions in Contemporary Norway’, written by Flemmen, Hjellbrekke and Jarness (FHJ) ( Sociology, 2018(1)). Concerns are raised about the methods and the use of the data. A robustness analysis with alternative data and/or alternative methods is suggested. Conceptually, the analysis of FHJ is considered not to engage adequately with a more qualitative body of historical and ethnological literature, as well as the impact of Norwegian agricultural policy. To describe and understand the evolution of social meaning and social patterns of the consumption of ‘traditional’ Norwegian foodstuffs, a qualitative approach could have contributed constructively. Overall, wider implications for Bourdieu-inspired analyses of cultural consumption are addressed.

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Stewart, Abigail J., and Joan M. Ostrove. "Social Class, Social Change, and Gender." Psychology of Women Quarterly 17, no. 4 (December 1993): 475–97. http://dx.doi.org/10.1111/j.1471-6402.1993.tb00657.x.

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This article explores the implications of social class background in the lives of women who attended Radcliffe College in the late 1940s and in the early 1960s. Viewing social classes as “cultures” with implications for how individuals understand their worlds, we examined social class background and cohort differences in women's experiences at Radcliffe, their adult life patterns, their constructions of women's roles, and the influence of the women's movement in their lives. Results indicated that women from working-class backgrounds in both cohorts felt alienated at Radcliffe. Cohort differences, across social class, reflected broad social changes in women's roles in terms of the rates of divorce, childbearing, level of education, and career activity. There were few social class-specific social changes, but there were a number of social class differences among the women in the Class of 1964. These differences suggested that women from working-class backgrounds viewed women's marital role with some suspicion, whereas women from middle- and upper-class backgrounds had a more positive view. Perhaps for this reason, working-class women reported that the women's movement confirmed and supported their skeptical view of middle-class gender norms.

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Sokowati, Muria Endah. "Feminist Activism in Digital Culture: Problems of Class and Ethics." Jurnal ASPIKOM 7, no. 2 (July 29, 2022): 60. http://dx.doi.org/10.24329/aspikom.v7i2.1146.

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Social media is a platform used by feminist activists for activism. It overcomes spatial and temporal barriers, and helps spread the movement's message more quickly and efficiently. The participatory culture encourages the feminist movement to develop more massively. Many argue that social media helps feminist activists to empower women. Related to the statement, this study observes how activism practices in social media represent women's voices and problems. This study also seeks to reveal the problems in the movement. The researcher observed five accounts of feminist activists on Instagram (@Indonesiafeminis, @lawanpatriarki, @perempuanfeminis, @muslimahfeminis, @perempuan.merdeka). Through the virtual ethnography method, the researcher found a representation problem when digital feminist accounts published the problems experienced by women through their content. These accounts only represent middle-class women's problems. There is also an ethical problem because these accounts tend to be reactive by ignoring the ethics of doing activism.

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Rodman, Hyman. "Controversies About Lower-class Culture: Delinquency and Illegitimacy." Canadian Review of Sociology/Revue canadienne de sociologie 5, no. 4 (July 14, 2008): 254–62. http://dx.doi.org/10.1111/j.1755-618x.1968.tb01216.x.

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Scherer, Mary L. "Strategically Unequal: How Class, Culture, and Institutional Context Shape Academic Strategies." Social Sciences 11, no. 11 (October 31, 2022): 500. http://dx.doi.org/10.3390/socsci11110500.

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When facing common setbacks like a missed due date or low assignment grade, some students take action to change the outcome while others do not. This study compares academic strategies by social class and across institutional context through interviews with working- and upper-middle-class students at a public regional and flagship university. Academic strategies are based on parentally-transmitted skills and knowledge as well as class-cultural norms of selfhood and the meaning of being a student. At the flagship, class-privileged students negotiated grades and deadlines using strategies rooted in a sense of entitlement and norms of individualism and self-exceptionalism, whereas working-class students’ norms of interdependence and compliance inhibited negotiation, reproducing existing inequalities. Institutional context mediated this effect: at the regional, both groups requested flexibility but did not (successfully) contest grades, minimizing class-privileged students’ advantage. Organizational habitus explains why academic strategies differed and were more or less likely to reproduce inequality at each university.

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Zeidanin, Hussein H., and Mohammed Matarneh. "Social Alienation and Displacement in Faulkner’s “Barn Burning”, Henry’s “The Social Triangle” and Mansfield’s “The Doll’s House”." International Journal of Applied Linguistics and English Literature 7, no. 3 (May 1, 2018): 85. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.3p.85.

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The present study questions the role of the state in reproducing class relations and interpellating lower class people. The state employs repressive and ideological apparatuses to maintain the ruling class hegemony. The apparatuses the study examines in the context of the selected stories include school, family, court and materiality. Teachers and parents in Mansfield's "The Doll's House", justices in Faulkner's "Barn Burning" and materiality in Henry's "The Social Triangle" are the state agents of repression which lower class characters in the stories could not protest or rebel against. Their assimilation of the upper class culture, the narrators assert, gets them nowhere but to eventually become alienated. This accounts for their failure to attain social mobility.

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