Cultural Capital In America

Cultural capital refers to the tangible factors, benefits and valuables that promote mobility whether social or cultural beyond the capacity economic for instance, education, asset and intellect. Social capital, however is considered as an aspect of critical criminology, which understood as the value of social interactions marked by reciprocity such as valuable apparatus, social network and quality control. Early writings on the roots of social capital can be noted in the founding documents of American government, such as James Madison’s contributions to the Federalist Papers and the commentary of Alexis de Tocqueville in Democracy in America, that encourage pluralist and participatory democracy. “Therefore, the Federalist wanted to compromise
For example, if the social ties that bind communities together are strengthened, community members will be healthier, happier, and productive. Many riots can be viewed as the result of systemic inequality or victimization. Social capital can be used as mean to strengthen the bonds and thus become very beneficial for many the national and transnational crime groups which are rather opposed to liberal principles. White Americans are less likely to be concerned with social capital due to the fact that it can also have many negative effects, especially when it is being used for manipulative or destructive purposes that significantly affects the growth of the economy. In conclusion, the Whites Americans are less likely to be concerned with cultural capital because it contributes to a contextualized instead of the universal hypothesis. According to Schaefer (2015), “Cultural capital refers to noneconomic forces such as family background and past investments in education that is then reflected in knowledge about the arts and language” (p. 246). Actually, I do not find social and cultural capital important to my family and