The numerous studies on the capital of culture have not entirely operationalized the notion using
parameters like embodied, objectified cultural capital, and institutionalized. The research gives
such a trifold dimension for both participants and their guardians in the works examination quest
of intergenerational cultural practices trans-mission.
The cultural capital concept is multi-faceted and assists in several examinations’ reasons.
Cultural capital is a more discussed concept and applied in several diverse ways in practical and
non-practical assessments. To assist in their studies, many researchers have always settled for
three ways of looking at cultural practices and capital manifestation (Idang, 2015). When
assessing cultural reproduction, the utmost intricate examination looks at the impact of parental
cultural characters through its education, together with its taste and cultural participation with
regards to kids' social and academic achievements. On other occasions, cultural capital is
characterized exclusively by participants or parental education level that is asserted to epitomize
institutionalized cultural practice capital.
Research that keenly looks at the cultural impact as an element of cultural practice capital is
limited. Some sociologist scholars have provided an in-depth look at cultural practices and
transmission to the next generations through distinctive social functions (Idang, 2015). The
research takes a comparison of three intergenerational and cultural capital transmission theories.
The study examines its significance on parental education kids, objectified cultural capital, and
embodied on all these intergenerational transmission platforms. The research also investigates
the degree of the impact of one kind of cultural transmission and how it influences
intergenerational transmission over time.
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The cultural capital concept is an important notion that helps obtain knowledge of a people’s
cultural development and taste besides their reproduction life. Culture has been defined in
different ways by different scholars. One of the scholars asserted that culture encompasses belief,
art, laws, customs, morals, and knowledge besides other characters that man acquire as a society
member. The definition includes the exhaustive trait of culture (Idang, 2015). On several
occasions, culture has been defined differently with the aim of soothing every scholar's interest.
It is asserted that culture holds a more significant range of man’s material success, phenomena,
manners, feelings, believes, norms, and morals. Culture has also been asserted to be the
structured way of living shared by a given set of individuals who assert that they have a common
descent or origin (Deb, 2013). Some scholars have asserted that culture is a life way by
individuals in their quest to address the grievances that they come across in their environment,
that the meaning and order to their political, religion, social, and economic norms, thus
separating individuals from one another.
Scholars have asserted that culture provides a platform for differentiation f people around the
globe and it happens unconsciously. The first socialization culturally mostly by parents will
probably make an impact on a person’s life permanently. As the build-up of the personified
cultural capital protects the whole social time, building a cultural difference brings about a
natural variance (Kaszynska, 2016). Asserting that the reproduction of personified cultural
capital is the most significant kind of intergenerational transmission capital.
Transmission of culture is often from generation to the next and usually done in different ways.
The cultural attainment of culture is an outcome of a socialization course. It insinuates that
people brought up in a given society are to be assimilated with that particular society's
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philosophy. Either unknowingly or knowingly in the course of interacting socially. In many
societies, culture is perceived to be the people’s way of life. It is an analogy that is primarily
based on the fact that there can be no culture without people (Kaszynska, 2016). It also
insinuates that several societies worldwide have been in existence of social structures that
governed the people's day-to-day lives. Some scholars assert that other people around the world
had a primitive culture mostly from the African continent context is untrue and a distinctive
For example, Nigerian culture is asserted to share some similarities with the Ghanaian culture on
various cultural platforms, unlike it could be on the Western and eastern worlds' oriental culture
practices. Culture is diverse and uniquely manifested, depending on an individual’s locality. The
sense of cultural uniqueness is normally due to variations in culture brought about by different or
mutated cultural practices (Idang, 2015). For instance, the traditional African practices and
beliefs are different and unique, depending on region, tribe, and the surrounding environment.
Variations in culture are primarily depicted when comparing cultures. African culture is often
passed from one generation to the next through cultural initiation. For example, in Kenya, the
Maasai community who are pastoralists often pass their culture to the next generation during
cultural initiations like circumcision. Before an individual is circumcised, he is taken through
society’s traditions, believes, and norms (Idang, 2015). In the Maasai, after the teachings of the
cultural practices, an individual is deemed ready for an initiation to transition from one age group
to the next. Many Africa tribes subscribe to cultural transmission techniques like that applied by
The study was limited to cultural transmission gauges to obtain an authentic result on the
transmission techniques used to pass cultural practices and norms from generation to the next.
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The research notes that the notion of cultural intergeneration transmission capital does not stop
the insertion of more general characters.
Theoretical, it is asserted that culture may be passed from one generation to the next in numerous
ways. The research has three hypotheses;
H0: educational, cultural capital does impact the participants in the acquisition of culture.
H1: educational, cultural capital does not impact the participants in the acquisition of
The assessment applies a chi-square and Likert scale to synthesis results. The data obtained from
the research was analyzed through SPSS software.
The participants (n= 150)
Variable Frequency Percentage Variable Frequency Percentage
Age group Gender
18-21 years 49 40 Male 96 78
22-25 years 101 60 Female 54 22
The results insinuate that sixty per cent of the participants were in the age bracket of 22-25years,
while forty per cent of the research are in the age group of 18-21 years of age. Seventy-eight per
cent were male respondents and Twenty-two percent of the respondents were female.
Hypothesis analysis: 1
H0: educational cultural capital does really impact the participants in acquisition of
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H1: educational cultural capital does not really impact the participants in acquisition of
Did you acquire cultural believes and practices through education?
Did you acquire
cultural believes and
No Yes Total
No 64 35 99
Yes 83 68 151
Total 147 103 250
The chi-square value(X2): 2.31 degree of freedom and significance level equals one hundred and
The study uses a chi-square test in both variables. The results show that the value of chi-square is
2.31, which is bigger than the value in the table when the degree of freedom equals one, with a
significance level of 0.129. it implies that the hypothesis educational, cultural capital impacts the
participants in the acquisition of culture is accepted and valid. In contrast, educational, cultural
capital does not impact the participants' acquisition of culture is an unacceptable hypothesis and
Culture can be passed from generation to the next in various forms depending on one’s society.
Education remains the best form of intergenerational transmission among many societies around
the globe. Education must not be basically formal, but any way of teaching either through games,
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stories, art, and dances can provide a good platform for passing cultural practices to the next
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Deb, R. K. (2013). Indian family systems, collectivistic society and psychotherapy.
Idang, G. E. (2015). AFRICAN CULTURE AND VALUES. Lagos: Unisa press.
Kaszynska, G. C. (2016). Understanding the value of arts & culture. The AHRC Cultural Value