I was reminded of the term cultural capital when I was asked to define it for a conversation with a few colleagues in a crowded conference room.
One of the first things I was told was that the word has been a bit nebulous for years, and that I could not define it.
Then, I was given a set of examples, each of which was more specific than the last, and it was clear that cultural capital has a distinct definition.
So I took it as a given that cultural capitals do not mean just a sense of being in a certain place and time, but also that they are places, times, and places in culture that are important.
But how does this work?
The definition of culture that I give in my book (which was also given to me for a panel at the TED Conference) does not take into account the social, cultural, and historical context in which it was written.
In particular, it does not account for the ways that a culture or a place might have changed over time, for how the people who lived in it and their relationships to those who did have changed, and for the experiences that those people had, or the ways in which those people were treated in the process.
So it’s not clear what the “cultural capital” we have is.
I also had a couple of colleagues tell me that I did not want to define cultural capital as a social construct, as if it was a thing that you could define, but as a way to communicate with people.
The only way that I think we can really define cultural capitals is through an analysis of how they have changed.
I hope this clarifies this.
But it’s also worth remembering that cultural forms do not just change; they also change over time.
I’m going to start by asking how people use the term “cultural” as a cultural capital.
Cultural Capital: The Changing Use of the Term (2016) is the title of my book, which is based on research and writing I did over the past few years.
In it, I explore a number of definitions of cultural capital that have emerged over the years.
I focus on two major categories: social and cultural capital, which are the sources of capital in a culture and the contexts in which capital is produced.
I’ll talk about the latter, as I’ll be writing about it here.
The first of these categories is social.
The second is cultural.
I define social capital in terms of what people do in a social setting, and how they interact with each other and the culture in which they live.
I call this the “social capital” of a culture, as it is created and sustained by the culture that people inhabit.
For example, the food that a certain culture has in common is a social capital that is created by the way that people interact and interact with one another, by the ways they are treated in that culture, and by the cultural norms that govern the way in which that culture is lived.
And it is this social capital, these social relations between people, that I consider to be the source of cultural capitals.
When we talk about culture, I often refer to the cultural forms that it takes to create, sustain, and disseminate cultural capital in the form of written works, visual art, movies, and music.
These forms can be a direct result of the cultural capital of a place or a person, or can be formed through a mix of both.
And in fact, it’s the combination of the two that is often called cultural capital: the social capital.
This is the money that a cultural institution creates, for example, to pay for the materials that it uses in creating culture, or that it creates in the production of the products that it sells.
But what is the source or source of social capital?
One way to think about it is to think of it as the collective wealth that a community has, and what it produces in the course of that collective production.
In the case of cultural institutions, the source can be either an established institution, like a university or a church, or it can be the community as a whole.
If we’re talking about a university, then it’s probably a social institution, since it has an established structure that is designed to generate capital.
If I’m talking about an American college, I’d call it a social one.
If a college is part of a community, like my community, I might call it an established community, since that community is built on the community of people who live and work there.
In addition to being social institutions, cultural institutions also have social forms, such as a university that I attend, or a film production that I watch.
And of course, there are cultural forms of wealth that are not only created and supported by established institutions, but are also created and maintained by social institutions.
These are the social forms that I call cultural capital and, more broadly, cultural capital is a form of capital.
For the purposes of this discussion,