Social Capital Framework

Prominent researchers such as Coleman, Burt, Lin, Bourdieu and Putman developed this theory in the early 1990s (Fine 2008:1). The term social capital can be traced back to the theory of social science where the term is defined as resources people provided one another to solve problems on the basis of mutual assistance and trust-based social relationship. It encompasses the resources people might have within a community or an organization based on the specific relationships people holds with others: the knowledge people have that can instrumentalise through the relationships with others: and the knowledge and information, which are embedded within social networks, such as those within and amongst families and mutual acquaintances (Bourdieu

A serious weakness of his argument is that he has promoted the notion of cultural and symbolic capital instead of social capital. He takes issue with the dispute that social capital has four major limitations. Firstly, it is not proposed ideas to the same extent as social capital existed in today’s world. For many years, researchers have not treated social capital in much detail by the fact that it was neglected by social theorists. As the literature has evolved, his presence has been observed more in the trespass and has at most been token, reference in respect to apparently scholarly standards achieving a sort of symbolic academic capital upon authors and their articles. Secondly, he inclined to rely upon the heavy concept that is traditionally different characteristics of French theory are illustrated more empirically in Anglo-Saxon. In this reflection, Bourdieu has focused on the empirical relationship between social stratification and cultural activities, which disregarded meaning and though that determines the significant of social capital. In contrast to cultural capital that derived from a macro-political framework in which it was originally embedded, Bourdieu shortly defined social capital as a property of individual even if it is shared in common by groups. Thirdly, Bourdieu has heavily engaged in issues associated with culture whether it is high, low and what makes such value. However, Bourdieu (1986:63) remained important in addressing the concept of social capital in another area of social theory. A reading of his book is more than demanding knowledge in the field of cultural studies. His study is often beyond reach and aims of many of those who would deploy the notion of social capital. Fourthly, as cultural theorists, he exceptionally determined to pass through a path between what