2012
DOI: 10.1016/j.poetic.2012.07.001
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Cultural omnivores or culturally homeless? Exploring the shifting cultural identities of the upwardly mobile

Abstract: This is the unspecified version of the paper.This version of the publication may differ from the final published version. Drawing on a large-scale survey of British comedy taste and 24 follow-up interviews, this paper strongly challenges existing representations of the cultural omnivore. Among comedy consumers, I only find omnivorousness among one social group; the upwardly mobile. However, notably, the culture switching of these respondents does not seem to yield the social benefits assumed by other omnivore … Show more

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Cited by 77 publications
(45 citation statements)
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References 32 publications
(36 reference statements)
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“…Similarly, in a study of middle-class dinner parties one woman saw her desire to provide high-quality food as distancing herself "from the shame of growing up poor, and specifically from the embarrassment of her family's struggle to afford enough food for guests" (Mellor et al, 2010, p. 11). Upward class mobility may leave people ever-conscious of their precarious social positions, anxious to renounce their class origins, yet not entirely comfortable with their new class locations (Friedman, 2012). Double binds may be equally painful for the downwardly mobile.…”
Section: Food As a Site Of Class Distinctionsmentioning
confidence: 99%
“…Similarly, in a study of middle-class dinner parties one woman saw her desire to provide high-quality food as distancing herself "from the shame of growing up poor, and specifically from the embarrassment of her family's struggle to afford enough food for guests" (Mellor et al, 2010, p. 11). Upward class mobility may leave people ever-conscious of their precarious social positions, anxious to renounce their class origins, yet not entirely comfortable with their new class locations (Friedman, 2012). Double binds may be equally painful for the downwardly mobile.…”
Section: Food As a Site Of Class Distinctionsmentioning
confidence: 99%
“…This cultural dissonance, which can be expressed in the terms of habitus clive´ (Bourdieu, 2004;Bennett, 2007) or plural (Lahire, 2010(Lahire, [2001), also recalls the kind of cultural ambivalence experienced by the ''scholarship boys'' described by Richard Hoggart (1992[1957) and the cultural discomfort of all the 'class defectors' (Bourdieu & Wacquant, 1992;Friedman, 2014). Taste eclecticism can thus be considered as a by-product of social mobility, especially upward mobility (Friedman, 2012;Friedman & Kuipers, 2013).…”
Section: Social Mobility and Cultural Attitudesmentioning
confidence: 99%
“…This involves examining the social and cultural capitals which are ascribed higher value towards the ethnoracial autonomous pole, usually involving cultural and social spaces that are free from white influence -including black theatre plays and black art exhibitions. This is contrasted to the practices of those oscillating towards strategic assimilation, who are 'cultural omnivores' (Friedman 2012) -although they display affinity towards socializing with people from the same ethnoracial background as themselves, they also socialize in white middle-class milieus in order to establish a degree of cultural equity with whites.…”
Section: Introducing the Triangle Of Identitymentioning
confidence: 99%