What is Cultural Capital?
What is Cultural Capital, and what does it mean for early years practitioners and the education sector? These are two questions that educational practitioners have been considering and asking since this term regained popularity in its inclusion within the Education Inspection Framework (EIF) in 2019.
The term Cultural Capital, as Ofsted (p.g. 31, 2019) states, is the essential knowledge that children need to be educated citizens. In addition, Ofsted (2019) explains that cultural capital is the knowledge, skills and understanding children need to prepare them for their future within education, the workforce and, more broadly, the wider world.
Simply put, cultural capital is not a physical skill or a compendium of common or specific knowledge within life. Instead, it is the overall knowledge, skills and behaviours that a person develops based on their lived experiences through the opportunities they have offered and available to them. This means that an individual’s cultural capital is unique, ever-changing and flexible to their world.
Another element that is important to remember is that cultural capital is not something that can be acquired once. However, aspects such as specific knowledge, skills, and behaviours associated with cultural capital can be identified. Still, the term itself is based on the assumption and idea that it is an accumulative and adaptive process that can and does take a lifetime to develop. Ever evolving, developing, regressing and growing through each experience an individual is exposed to.
One of the justifications given for its inclusion within the EIF was that cultural capital plays a crucial role in determining an individual’s success in education and wider life. Individuals who possess a high level of cultural capital are thought to perform and achieve both academically and socially in school than those who do not. This is because they have access to a wider range of cultural resources that can help them understand and engage with the curriculum. They are also more likely to be able to navigate the social and cultural norms of the school environment, which can be a significant barrier for students from disadvantaged backgrounds.
The theory behind the term
As mentioned, this term is not new. It first appeared in the work of French sociologist Pierre Bourdieu in the 1960s to explain his research into the differences in educational achievement amongst children in France.
Bourdieu defined Cultural Capital as the knowledge, skills, values and experiences that provide advantages and help an individual to get ahead in life. This view of culture capital today almost mirrors the manner in which Ofsted views and uses the term. Therefore, educational settings must be aware of what they offer and what they can offer in order to develop their children’s and pupils’ Cultural Capital to close the increasing attainment gap within the UK and specifically that of the English education system.
Alongside the term Cultural Capital, Bourdieu also used the term Habitus. This is the cultural framework for a child’s family and environment. This simply means the norms, values and ideas that are linked with a person’s social class. For example, a person’s ‘habitus’ is the place or group of people they feel most comfortable in, where they have a sense of belonging and feel relaxed and welcome.
Within his theory, Bourdieu also identified three areas in which sources of cultural capital can be gained, enhanced or developed. These sources are objective, embodied and institutionalised.
Objective capital: This capital type is linked to cultural goods, books, and works of art. This is based on an individual’s exposure to external experiences and the procession of cultural objects.
Embodied capital: This capital type is linked to language, mannerisms, and preferences. This is based on the consciously acquired and the passively inherited attributes of an individual’s self.
Institutionalised capital: This capital type is linked to qualifications, and education credentials. This is based on acquiring knowledge, skills and understanding in a formalised manner.
Cultural capital in practice.
Promoting cultural capital in practice within an early years setting or, more broadly, any educational setting is about identifying where you are already doing it and then developing this by including something new.
However, it is important to remember that in practical terms, Cultural Capital is about providing children with the best possible start to their early education and life. As Ofsted (2019) suggests, the role of the setting is to help children experience the awe and wonder of the world in which they live. This is achieved by developing a curriculum that provides and enhances the experience and opportunities available to children, particularly the most disadvantaged.
So how can Early Years Practitioners promote cultural capital?
- through the costumes available (job roles, national dress or cultural celebration) or the places enacted (ice cream parlour, school, historical places) within the role-play corner
- story books on offer
- food provided
- poster and other signs with keywords in children’s home languages
- music, instruments, and multi-lingual songs
- materials and artefacts that represent different cultures and languages
- modelling a diverse vocabulary during play
In practice, cultural capital broadens a child’s horizons.
With this in mind, it’s important to note that cultural capital can be acquired in several ways. One of these ways is family background. It has been observed that individuals who belong to families with extensive or high-level cultural capital are more likely to excel in school. This is because they have had the opportunity to experience a diverse range of cultural activities since childhood. Their parents may be well-educated and avid readers and may encourage them to participate in activities like music lessons, museum visits, and theatre performances. Additionally, they may have access to resources such as books, art supplies, and musical instruments, which can aid in honing their cultural skills.
Another way of acquiring cultural capital is through the school environment or educational system. Schools that offer an array of cultural resources and visits, such as libraries, museums, and art galleries, can provide students with exposure to a diverse range of cultural experiences they might not otherwise experience. Additionally, teachers who possess in-depth knowledge of the arts, humanities and cultural practices are able to provide valuable insights that also might not be available to an individual.
However, it is important to note that cultural capital is not evenly distributed across society. Individuals from disadvantaged backgrounds often have limited access to cultural resources both within the home and school setting, which can put them at a disadvantage academically.
Criticism of cultural capital
The concept of cultural capital is often the subject of intense debate and controversy due to its complex and multifaceted nature. At its core, cultural capital refers to the knowledge, skills, and cultural resources that an individual possesses, which are often acquired through exposure to various cultural activities, practices, and traditions. However, what makes cultural capital so contentious is the fact that it is not evenly distributed within society, with certain groups having greater access to it than others.
Many proponents of the concept of cultural capital argue that it is a form of symbolic power that is closely tied to social and economic outcomes. In other words, those who possess greater cultural capital are often better positioned to succeed in education, employment, and other important arenas. This is because cultural capital can provide individuals with a range of advantages, such as greater social connections, cultural awareness, and a more ‘refined taste’. As a result, those who lack cultural capital may be at a disadvantage when it comes to achieving success and specifically upward mobility.
This leads to one of the other main criticisms of cultural capital which is the ambiguity of the terms used to describe it and its association with class and wealth. The term that draws the most criticism around cultural capital is ‘essential knowledge’. What is essential knowledge, and who decided what essential knowledge is? The original theory implies essential knowledge as experiences such as visits to the theatre, art galleries, museums or listening to classical music. All activities and experiences associated with traditionally the middle class are considered more valuable than those linked to the working class.
The criticism thus draws on the concept that the theory doesn’t readily promote traditionally working-class experiences like it actively promotes those assigned to the middle class. For example, educational settings would likely take their children or pupils to an art exhibition over a football match. Despite this, in the view of cultural capital, each event offers a cultural experience and a range of unique learning opportunities to the individual that attends. The question arises then is it just because one is seen as edifying and, by extension, a middle-class experience and the other is seen as an uncouth working-class experience or is it down to what is deemed educationally important? The answer is unclear, but the fact remains that the activities associated with cultural capital are that of the middle class.
However, others argue that cultural capital is simply a matter of personal taste and preference and that everyone has an equal opportunity to acquire it through exposure to different forms of culture. This view suggests that cultural capital is not necessarily tied to social or economic outcomes but rather reflects an individual’s personal preferences and interests. According to this perspective, cultural capital is not a scarce resource that is unequally distributed but rather a fluid and dynamic concept that can be acquired and developed by anyone.
Ultimately, the debate over cultural capital reflects broader questions about the nature of inequality, power, and privilege in society. Those who argue that cultural capital is a form of symbolic power highlight the ways in which social and economic outcomes are shaped by unequal access to cultural resources. Meanwhile, those who view cultural capital as a matter of personal taste and preference emphasise the agency and autonomy of individuals to create and shape their own cultural capital. Regardless of which perspective one subscribes to, it is clear that cultural capital is a complex and contentious concept that will continue to be the subject of debate and discussion in the years to come.
Reference list
Ofsted, 2019. The Education Inspection Framework. London: Ofsted https://feweek.co.uk/wp-content/uploads/2019/05/Education_inspection_framework.pdf
Nottingham Education Network 
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