The Swedish space of lifestyles and symbolic domination

Abstract

This article constructs a model of the space of lifestyles in Sweden. It does so not simply to test whether its structure conforms to that discovered by Pierre Bourdieu and his colleagues in 1970s’ France, and confirmed by others across the globe, but to examine the extent to which it is wrapped up with symbolic domination. It draws on data from an unusually rich survey of consumption patterns and taste fielded in 2017–2018 (n=1,498) and deploys the technique of multiple correspondence analysis in combination with cluster analysis. Oppositions between exclusive and accessible culture and between ‘highbrow’ culture and materialistic/appearance-oriented practices are revealed and the correspondences with capital, age, gender and other factors explored. The cluster analysis suggests that the force of capital composition in differentiating lifestyles relative to age varies in proportion to capital volume. Crucially, analysis suggests it is the economically rich, rather than those rich in cultural capital, who are most confident in their tastes and lifestyles.

Symbolic Violence and the Social Space: Self-imposing the Mark of Disgrace?

“…When projecting into the social space the variables measuring felt stigma connected to how others would judge one's media practices and preferences, we find most modalities very close to the centre of the space, indicating next to no correspondence between social positions and felt stigma (Figure 3). We note, however, in agreement with Atkinson's (2021a) study, that it is actually social agents whose capital portfolios consist primarily of cultural capital that are prone to experience a felt stigma in relation to their media and cultural practices and preferences (especially cinematic and music preferences) (Atkinson, 2021a). This is a striking finding in relation to a re-occurring contention in Bourdieusian sociology -that 'the subordinate' would be the ones more likely to self-impose the mark of disgrace in the cultural realm (Bourdieu, 1984;Waquant and Akçaoğlu, 2017).…”

“…In relation to the first two analytical steps, it is clear that social class remains a factor shaping how we move about in the world of culture and consumption. However, the key Bourdieusian concept of symbolic violence (Bourdieu, 1991) has received little attention in previous MCA-oriented studies (for an exception, see Atkinson, 2021a). That is to say that the extent to which the symbolic order -the homology between the social space and the space of lifestyles -is internalized and felt by social agents has been neglected.…”

“…culture/media (Jarness, 2015;Lindell, 2020). One study stands out, in which Bourdieu's notion of symbolic violence was operationalized and studied in relation to the Swedish space of lifestyles (Atkinson, 2021a). Qualitative scholarship is nonetheless rich on descriptions on for instance working-class culture, morality and identities (Danielsson, 2014;Lamont, 1992;Reay et al, 2009;Skeggs, 2004;Willis, 1977).…”

“…While efforts have been made to take MCA-oriented cultural sociology (De Keere, 2019; Schmitz et al, 2018) and audience research (Bengtsson, 2007; Cohen et al, 2017) into the moral and emotional realm, research has primarily been concerned with inequalities in ‘how much?’ and ‘what?’ culture/media (Jarness, 2015; Lindell, 2020). One study stands out, in which Bourdieu’s notion of symbolic violence was operationalized and studied in relation to the Swedish space of lifestyles (Atkinson, 2021a). Qualitative scholarship is nonetheless rich on descriptions on for instance working-class culture, morality and identities (Danielsson, 2014; Lamont, 1992; Reay et al, 2009; Skeggs, 2004; Willis, 1977).…”

“…Lacking the social resources required to ‘properly’ grasp and make sense of ‘legitimate culture’ (Bourdieu, 1984), or being a target of more or less explicit symbolic domination (Tyler, 2008), could leave some socio-cognitive marks, as suggested with the notion of symbolic violence. At present we have not come to terms with the depth and reach of the symbolic order stemming from the systematic overlaps between social positions and lifestyles (Atkinson, 2021a).…”