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This article explores the changing pattern of cultural privilege in contemporary France. Using French data on cultural practices, including variables on 'highbrow' culture, mass culture and cosmopolitan culture, we apply a multi-correspondence analysis (MCA). The findings first show that cultural privilege among French social and educational elites remains primarily a matter of cultural capital endowment, with a structuring contrast between 'legitimate' and 'mass' culture. The MCA also shows an additional divide between local and global culture underpinned by a strong age gradient. Yet the emergence of a changing pattern of cultural privilege among the youngest cohorts does not imply any clear reduction in cultural inequalities. Rather, it suggests a growing cultural distinctiveness of French elites. Finally, these tendencies should not be easily extrapolated to other contexts as they reflect strong French specificities related to the evolution of social and educational structures during the second half of the 20th century.

AbstractThe relationship between cultural capital endowment and higher education inequalities can be better understood by approaching it in a non‐Western socio‐cultural order. This article brings together empirical studies on this theme in the social context of China. The examination‐oriented higher education system and the supplementary independent freshman/women recruitment complicate the role of cultural capital, entailing positive, null, or adverse effects. Although cultural capital offers little help for elite university attendance, it is linked to the preference of liberal arts majors via the performance in the standardized test. Cultural capital matters for the stratification of the higher education process concerning one's attitudes toward love and social capacities. Existing studies also present evidence for the heterogeneous returns of cultural capital and description of failed cases of middle‐class students and successful cases of disadvantaged students. Future directions of research are discussed.

Countries differ in their prevailing values, norms, traditions, perceptions, etc., what can be called intangible cultural capital. Since economic relations permeate all relationships between people, a special place in cultural capital is occupied by its economic dimension. The United States is, in every sense of the word, a unique country with a distinct economic cultural capital. Its specificity is determined by the fact that this community was formed as a result of multi-tribal and multilingual immigration, adopting the so-called American Creed as a dominant worldview, which is based mainly on the values of British Protestant settlers. With vast untapped natural resources and the complete absence of feudal relations, the newcomers had a wide scope of economic activity with an absolute equality of opportunities. Individualism, partly inherited from the English nuclear family, has risen to become the prevailing principle of their behavior. This individualism, voluntaristic in nature, did not preclude individuals from uniting freely in various social entities, while also allowing for easy separation. Americans placed emphasis in their economic activity on achievement, success, the measure of which was perceived to be wealth. The accumulation of wealth was not and is not condemned; it is believed that its source is primarily the hard work of its owners who perform important social functions (investment, development of new technologies, etc.). Meanwhile, the causes of poverty, both in the past and present, are often seen in the poor people's own misbehavior. One cannot rule out that the active influx of immigrants with different cultural capital may in the future provoke changes in the American Creed.

Since 1998, the US Congress has funded the Special Diabetes Programs for American Indians and Alaskan Natives (SDPI). These funds are administered by the Indian Health Service (IHS) and have been awarded to more than 330 IHS, tribal, and urban Indian health programs in thirty-five states to build or enhance diabetes mellitus (DM) treatment and prevention programs. Over the past thirteen years, these community-directed programs have emerged as models of intervention creativity, innovation, and persistence, with program staff drawing on their cultural capital to design culturally acceptable and locally relevant strategies. These programs have achieved measurable change in Native peoples' knowledge of the diabetes risk factors, access to much needed DM related services, and in some cases, helped reduce rates of DM-related morbidity and mortality. Yet, perhaps their greatest influence has been in understanding and shaping the context of behavioral change and in promoting normative shifts in food choices, activity patterns, DM screening, and DM self-management. Systematic qualitative data collection has not played a prominent role in the evaluation of the SDPI programs, and subsequently the role of cultural capital and the subtle normative shifts over the course of the SDPI programs have not been documented. This article offers a review of the qualitative accomplishments of the SDPI programs and some methodological suggestions for capturing the impact of cultural capital.

ABSTRACT Cultural tourism in Bali is threatened because many different types of tourism are developing. Traditional myths as a legacy of tradition do not support priority for local communities, governments, and tourism practitioners. Only a few tourist attractions that are already famous for maintaining the myth for tourists. Meanwhile, new tourist attractions still override myths as cultural capital and choose to follow market trends as mass tourism. The tourism planning, development myth as a cultural capital and the education for the millennial generation is a research recommendation. RESUMEN El turismo cultural en Bali está amenazado porque muchos tipos diferentes de turismo se están desarrollando. Los mitos como legado de tradición aún no tienen prioridad para las comunidades locales, los gobiernos y los profesionales del turismo. Solo unas pocas atracciones turísticas que ya son famosas. Mientras tanto, las nuevas atracciones turísticas aún anulan los mitos como capital cultural y eligen seguir las tendencias del mercado como turismo de masas. La planificación del turismo, el mito del desarrollo como capital cultural y la educación para la generación milenaria es una recomendación de investigación.