統(tǒng)計(jì)-icn課件hccsHCCS西方生活方式的實(shí)踐作為文化資本

HCCS:ORTHODOXPRACTICEOFTHEWESTERNLIFESTYLEMYTHASCULTURALHCCSInformantsintheHCCfaction(HCCs)deployaverydifferentstatusstrategythanLCCs,onethatemphasizesintensiveknowledgeandorthodoxperformanceoftheWesternLifestylemyth.HCCsrelyupontheWesternLifestylemythtoasserttheirsuperiorityoverLCCs,verysuccessfullyintheirviewdespitethecontinualinroadsmadebyLCCsinbuyingthesamecommoditiesandservices.調(diào)的強(qiáng)化的知識(shí)和正統(tǒng)的西方生活方式的神話。盡管LCC在同樣的商品和HCCLCC的HCCsvigorouslyadopttheglobalconsumptionfieldimposedbytheWest.WhileLCCslargelyignoretheWesternnessoftheirconsumption,forHCCstheWesternprovenanceoftheirconsumptioniswhatgivesitstatusvalue.HCCinformantscontinuallyusetermsreferencing“Westernlifestyle”(yabanc?,meaning“foreigner,”andyurtd?s??,meaning“abroad”)whentheydescribetheirconsumption,variouslyreferencingculturalpractices,goods,signs,andtastes.ThisisacollectivediscourseconstructedbyandcirculatingamongTurkishHCCs,distillingastylizedconstructionofidyllicconsumerlifeintheWestinamannerthatissociallyfunctionalforthisfaction.Hence,weadaptthemodernconceptionofmyth(Barthes1972;Slotkin1998),whichreferenceshistoricalnarrativesthatareconsecratedbyelitesbecausetheyserveafunctionalroleinthereproductionofthenationandclasspositionstherein.Inthiscase,theculturalmaterialthatisimportedandreworkedtoformthemythislesshistoricalthanglobal—akeyaspectoftheglobalculturalflowthatArjunAppadurai(1996)callsthe“mediascape.”TheWesternLifestylemythprimarilyidealizesAmericansuburbanmiddle-classlife,whilesometimesalsoincorporatingEuropeanmarkersoftheWesternlifestyle,suchasskiingintheFrenchAlps.TheWesternLifestylemythorganizestheaccumulationandexpressionofculturalcapitalforHCCs.HCCLCC在很大程度上忽視了他們HCC，西方的消費(fèi)來源是什么給它的狀態(tài)價(jià)值。HCC信息HCCHCC之間流傳的集體話語，以一種對(duì)于這個(gè)派們適應(yīng)現(xiàn)代的神話概念（Barthes1972;Slotkin1998），它了精英們奉獻(xiàn)的歷史敘事因?yàn)樗麄冊(cè)趪业姆毖芎吐毼恢邪l(fā)揮了功能性作用在這種情況下，進(jìn)口和返工形成神話的文化材料不如全球性的歷史性的-這是ArjunAppadurai話主要理想化郊區(qū)中產(chǎn)的生活而有時(shí)也結(jié)合歐洲的西方生活方式的標(biāo)HCC的文化資本Home.Seventeenof21HCCsliveingatedcommunities.TheymovedtotheseenclavestofulfilltheirWesternizedvisionof“thegoodlife”withtwochildren,twocars,and,inmostcases,adog.Theyareallveryclearaboutwhichgatedcommunitiesofferedthepropermediumtopursuethisdream.AmonghundredsofgatedcommunitiesinAnkara,onlyfour(Angora,Beysukent,Bilkent,Mesa)meettheHCCs’selectioncriteria.Threeofthesefoursuburbanenclavesareappealingbecausetheyoffertheclosestreplicaofwhatallinformantsdefineas“theAmericanstyleofliving.”Inthesecommunities,onegenerallyfindsrowuponrowofhousesorapartmentbuildingsthatareidenticalindesignandcolor,perfectlygroomedlawns,andstreetswithoutasinglepieceoflitter.家。21個(gè)HCC中有17個(gè)門禁社區(qū)。他們搬到這些飛地，實(shí)現(xiàn)他們的西方化視覺的“好的生活”與，兩輛車，在大多數(shù)情況下，一只狗。他們都非常清楚哪些門控社區(qū)提供了適當(dāng)?shù)拿浇閬碜非筮@個(gè)夢想。在安卡拉的數(shù)百個(gè)門控社區(qū)中，只有四個(gè)（安哥拉，Beysukent，Bilkent，梅薩）滿足HCC的選擇標(biāo)準(zhǔn)。這四個(gè)郊區(qū)飛地中的三個(gè)是吸引人的，因?yàn)樗鼈兲峁┝怂腥硕x為“生活方式”的最接近的品。在這些社區(qū)中，通常發(fā)現(xiàn)在房屋或公寓建筑物的行上具有相同的設(shè)計(jì)和顏色，完美修飾的草坪，以及沒有單片垃SerayandherhusbandlongdreamedofmovingtotheUnitedStates,asherhusbandhadstudiedforamaster’sdegreethere.Aftermarrying,theonlyplacethattheyconsideredbuyingahousewasMesa.Serayemphasizesthecommunity’skeyfeatures:itssetting,carparks,walkpaths,greenspaces,orderlyenvironment,andcarefulmaintenance.Sheisparticularlyconcernedaboutthekindofpeoplewhoareherneighbors:accordingtoSeraytheyarealluniversityeducated,workingorstay-at-homemothers,andmostimportant,shareherzealforliving“theAmericanSeray和丈夫長期夢想搬到因?yàn)檎煞蛟谀抢飳W(xué)習(xí)。結(jié)婚后他們認(rèn)為房子的唯一的地方是梅薩。Seray強(qiáng)調(diào)的社區(qū)的主要特點(diǎn)：其設(shè)置，停車場，步行道，綠色空間，有序的環(huán)境，并仔細(xì)。她特別關(guān)心那些是她鄰居的人：根據(jù)Seray，他們都是受過大學(xué)教育，工作或留在家里的母親，最重要的是，她熱愛生活“生活方式”。GayeandherfamilyrecentlymovedtoanewhouseinBilkent.Shefeelsthatthey“had”tomovebecausethelocationoftheirformerhousewasnotasbeautiful,harmonious,andpeacefulasBilkent.“Bilkentofferedwhatourneighborhoodwaslacking,”shecomments.“ItofferedAmerican-styleliving.”Gaye和家人最近搬到Bilkent的一所新房子。她覺得他們“移動(dòng)”，為他們?cè)瓉淼姆孔拥奈恢貌幌馚ilkentBilkent提供了我們的鄰里缺少的，”她說?！八峁┟朗缴?。Interviewer:CanyouexplainwhatyoumeanbyAmericanstyle采訪者：你能解釋一下式生活的意思嗎Gaye:Wheretheenvironmentiswelltakencareof....[Inthecity]thesurroundingsaredirty,notbeautiful,thereisnosecurity,therewouldbenospeedbumpsontheroads.Nobodywouldtakecareofthesnow.Allcarswouldhavetencentimetersofsnowonthem.WhenIsayAmerican-stylelivingwhatImeanisthatthesurroundingsaremuchmoresensitiveandconsideratetothechildren,awell-groomedsurrounding,amoresecurespace,housesbuiltinalargerspace,housesthatlookalike,notamixofcolorsbutaharmoniousneighborhood.Gaye：環(huán)境很好照顧的地方。。。。[在城市]周圍是骯臟的，不漂亮，沒有安全，沒有速度顛簸在道。沒有人會(huì)照顧雪。所有的車都會(huì)有十厘米的雪。當(dāng)我說式的生活我的意思是周圍環(huán)境對(duì)孩子們更加敏感和體貼，樣，不是混合的顏色，但和諧的社區(qū)。TheWesternLifestylemythconsistsofbothaparticularaestheticaswellasaparticularethosthatismanifestedinconsumptionpractices.Intermsofaesthetics,HCCsconsistentlycontrasttheir“orderly,planned,organized,clean”gatedcommunitieswiththe“chaotic,disorderly,mixedup,dirty”neighborhoodsofthecity.Theyfindtherandomhousestyles,colors,andintegrationoflocalbusinessesinthecitiestobeaestheticallyunbearable.Theyalldefinethehomogeneousandcontrolledenvironmentofthegatedcommunitiesasbeautiful,andfindthesamenessofthehousestobeharmonious.Withthegreenspacesforwalkingandrunning,andwithday-careunits,primaryschools,andclosebymalls,gatedcommunitiesarethisisachild-friendlyworld.Andwithitsabundantparkinglots,twenty-fourhourmaintenanceservice,andsecurityattheentrance,thesecommunitiesaresecure,controlled,stress-freeenvironments.西方生活方式的神話包括一種特殊的美學(xué)以及消費(fèi)實(shí)踐中所表現(xiàn)的特定的CC“，無序，混雜，骯臟”的城市社區(qū)進(jìn)行對(duì)比。他們發(fā)現(xiàn)隨機(jī)的房子風(fēng)格，顏色和地方企業(yè)在城市的是美學(xué)上難以忍受他們都將門控社區(qū)的均質(zhì)和道設(shè)有操場和帶這是一個(gè)對(duì)兒童友好的世界由于其豐富的停車場二十四小時(shí)的維修服務(wù)和處的安全這些社區(qū)是安全可控?zé)o壓力的環(huán)境。Thisaestheticappreciationisreflectednotonlyintheirselectionofgatedcommunitiesoverapartmentsinthecity,butalsointheiryardsandinteriorarepreferredtogardensbecausetheyareorderlyandtheysoothetheeye.Perfectlawnsareaseriousaestheticconcernformost.Forexample,aftertheirfrontyardwasplantedwithanimportedcarpet-likelawn,Ferda’shusbandspottedaslightunevennessintheyard.Astheycouldnotstandtheimperfection,theyhadallthegrasspulledup,hadmoresoilputontheyard,andonlyaftermakingsurethatitwasperfectlyleveled,theyhadanothernewlawnofsodinstalled.HCC院子里發(fā)現(xiàn)了一個(gè)輕微的不平整。因?yàn)樗麄兪懿煌昝?，他們把所有的草Inhousedecor,harmonyandorderareachievedbycarefullymatchingthecolorsandstylesoffurniture.Sofas,shades,thediningtable,chairs,andcarpetsarecarefullyselectedtomatchwithoneanother.AllHCCshavemodern,casualItalian,orAmerican-stylefurniture.AndalmostallofthemhavetwomatchingsofasoranL-shapedsingleWiththeexceptionoftwoinformants,nonelikeclassicalorantiquefurniture,whichtheyfindtobeunsanitary.HCC都擁有現(xiàn)代，L形單個(gè)大沙發(fā)。顏色在所有房子非常相似-中性米色棕色或灰調(diào)。除了兩個(gè)信ToproperlyenjoytheWesternlifestylealsorequiresconstantapplicationofaparticularmoralorder.Thewell-educatedand“cultivated”residentsofgatedcommunitiesmustusetherightmannersandsensibilitiestowardsoneanotherandtowardtheirsharedlivingspaceinordertocreatea“civilized”socialenvironment.Forexample,FerdaandhusbanddecidedtomovetoMesaonlytwoyearsafterpurchasingaflatinanewlybuiltapartmentinC?ankaya—anequallyposhneighborhood.Theydidsobecausetheyhad“enoughoftheirneighborsintheirfirsthouse.”Theneighborswereleavingtheirshoesinfrontoftheirentrancedoor,talkingloudlyatthecorridorswithoneanother,shoutingtotheirchildren,andcarrying“smelly”foodattheelevators.AccordingtoFerma“theywerebasicallypeasants.”FermaandherhusbandmovedtoMesatoprotectthemselvesfromtheriskofhavingtosharetheirlivingenvironmentwiththesepeasant-likepeople.TheyknewMesa“appealedtoonlyparticularkindofpeople.”SimilarlyJalepointsoutthattheyandself-enforcedsocialnorms,soitwon’t e“de′classe′likeotherneighborhoodsinthecity.”Jaledefineselitesaspeoplewhoarewell-manneredandmoreconsciousoftheirenvironmentandwhodon’thavesimpletastes,whoarenotjustrichbutalsowelleducated.Ferda和丈夫決定搬遷到Mesa只有兩年后在一個(gè)新建的公寓在C?安卡亞-一個(gè)同樣毫無價(jià)值的鄰居一攜帶“臭味”的食物在電梯。根據(jù)Ferma，他們基本上是農(nóng)民?！癋erma和丈夫搬到梅薩，保護(hù)自己免受與這些農(nóng)民他們的生活環(huán)境的風(fēng)險(xiǎn)。他們知道梅薩“只吸引特定類型的人”。同樣，耶勒，他們搬到比爾肯特，因?yàn)樗菫椤啊跋癯鞘兄械钠渌鐓^(qū)一樣?！盝ale將精英定義為那些思考，更加意識(shí)HCCsperceivegatedcommunitiesasculturaloases,wheretheycanenacttheaestheticandmoralordertheydeemthe“Americanstyleofliving,”allowingthemtoimaginethattheyaresharingthesamelifeastheWesternmiddleclass.However,LCCshavethemoneytobuyintothesecommunities,anddon’tsharetheHCCinterestinsustainingahomogeneousexpressionoftheWesternLifestylemyth.HCCsderidethemas“newrich”whohavemoneybutnotasteormanners.美學(xué)和道德秩序，允許他們想象他們與西方中產(chǎn)同樣的生活。然而，LCC有這些社區(qū)并不共享HCC的維持西方生活方式神話的同質(zhì)表達(dá)。HCC嘲笑他們?yōu)椤靶赂弧闭l有錢，但沒有品味或禮貌。SeveralyearsagoDenizandherhusbandboughtahouseinAngora,butatthelastminutetheydecidednottomoveinandinsteadrentedanotherhouseonadifferentstreetbecausetheydiscoveredthatanLCC(an“Easterner”)livedintheattachedhousenexttothem.Denizfoundthe“trophywife,”theairingofcarpetsonthebalconies,andtheirloudtalktobeunbearable:“Whenyouhaveneighborslikethatyoucannotlivecomfortablyinyourhouse.Imean,shehasnotgottenridofherpreviousculture,andistryingtoputthenewmoneyontopofit.”Similarly,Meryemwhorecentlymovedtoanewhigh-endgatedcommunity,describeshowupsetsheiswithhernewneighborswho“donotsharemysensibilities”despitehavingthesameeconomicstatus:“thisisalifestyle,itisamatterofculture,comesfromthechildhood,fromthefamily.Moneyisnoteverything.IfIknewthatthesekindsofpeoplelivedhere,Iwouldnothaveboughtthishouse.”Likewise,Dalikrevealsthatshefeels fortableinhernewgatedcommunity,commenting“Thosekindsofpeople,thekindsofpeoplewhohadonlyrecentlybecamerich.Theyarepeoplewhowearturbans,therearepeoplewhodriveMercedes,andthosewith‘largemoustaches’...Ifeellikethereisnobodyclosertomysocialcircle.”幾年前，Deniz和丈夫在安哥拉買了房子，但在最后一刻他們決定不進(jìn)入而是在另一條街道租了另一所房子因?yàn)樗麄儼l(fā)現(xiàn)一個(gè)LCC（“節(jié)人”）們的大聲說話是受的：“當(dāng)你有這樣的鄰居，你不能舒適地住在你的房子。。。。我的意思是，她沒有擺脫她以前的文化，并試圖把新的錢在它的頂部。“同樣，Meryem最近搬到一個(gè)新的高端門控社區(qū)，描述她與新的盡一個(gè)文化問題來自童年來自家庭錢不如果我知道這些人住在這里，胡子的人。。。我覺得沒有人更接近我的社交圈。WhatbothersMeryem,Deniz,Jale,Ferma,andotherHCCssomuchisthatintermsofwhattheyown,thereisnolongermuchdifferencebetweenthemselvesandtheLCCs.Theysharethesamelivingenvironment,liveinsimilarhouses,drivesimilarcars,shopfromthesameshops,andtheirchildrengotosimilarschools.YetaccordingtotheHCCstheydonotbelongtothesamesocialclass.TheHCCsclaimsuperioritybydiscursivelypositioningLCCsasthe“newrich”wholackthe“proper”manners,knowledge,andsensibilities.AlmostallHCCsusesimilarexamplestodescribeLCCmanners:theyleavetheirshoesoutsidetheentrance,stepbackontheirshoes,airthecarpetsintheirbalconies,andcarryfoul-smellingfoodintotheapartment.Theyareloud,theirchildrenhavenosupervision,andtheydonotknowtogreetpeopleinpublicspaces.Andthisisnocoincidence.TheseexamplesareconsideredtobethemannersoftheloweststratainTurkey(O¨ncu¨1999).Onlytheuneducatedpeasantswouldnotknowhowtogreetorengageinasmalldailychatwithawoman.Onlythosewholiveinsquattersorpeasantsleavetheirshoesoutsideoftheirhouses.Byusingthesehighlychargedsymbolsofclass-basedconsumptionpracticestodescribetheirneighbors’manners,theHCCsestablishtheirhighersocialstandingascomparedwiththeirLCCneighbors.麻煩Meryem，Deniz，Jale，F(xiàn)erma和其他HCCs這么多是，就他們自己，他們自己和LCCHCC，他們不屬于同一個(gè)。HCC通過將LCC作為缺乏“適當(dāng)”禮貌，知識(shí)和描述LCC的方式：他們離開他們的鞋子在外，退回到他們的鞋子，在地毯上（1999年）。只有未受過教育的農(nóng)民不會(huì)知道如何迎接或與婦女進(jìn)行小日常聊的LCC鄰居相比建立了更高的社會(huì)地位。VacationsandShop.Apartfromhomeownership,foreigntravelistheHCCs’moststatus-expressiveactivity.TheyfrequentlytraveltotheWest.AllinformantshadtakenmultipletripstotheUnitedStatesandEurope,andmanyhadmadeextendedstaysintheWestforhighereducationandoccasionallyforwork.HCCsconstruethesetripsaslearningexperienceswherethegoalistogainumexposuretoWesterntastes,goods,andsensibilities.InitiallytheprimarypurposeoftripstotheWestwastohuntforthemostauthenticWesterngoodsandbrands.However,withtherecentincreasedflowofWesterngoodsintoTurkey,HCCsareintentuponstudyingWesterntastesandconsumptionpracticessothattheycanenactthembackhometoclaimnewdistinctions.Wedescribethesetwophases.HCC的最具地位的表現(xiàn)活動(dòng)。他們經(jīng)常前往西方。所有人多次到和歐洲旅行，許多人在西方長期居住高等教育，偶爾工作。HCC解釋這些旅行作為學(xué)習(xí)經(jīng)驗(yàn)，其目標(biāo)是獲得最大限度地于西方口味，商品和感覺。最初，到西方旅行的主要目的是尋找最真實(shí)的西方商品和品牌。然而，隨著最近西方貨物流入土耳其，HCC有意研究西方口味和消費(fèi)習(xí)慣，以便他們可以頒布他們回家以要求新的區(qū)別。我們描述AccordingtoHCCs,inearly1990sthevarietyofWesterngoodsandbrandsavailableinAnkarawaslimited.Andoftentheintroductionofnewbrandsortheselectionofcollectionswasconstrainedbylocaltastemakers.Turkishretailers,women’smagazineeditors,andcelebritiesdeterminedhowTurkishwomenweresupposedtodressupanddecoratetheirhomesandwhichaccessoriestouse.Bypassingtheselocaltastemakers’assertions,HCCsusedtripstotheWesttogainfirst-handknowledgeaboutdifferenttypesofgoodsandbrands,howtheyaretobeused,andinwhatensemble.ByhuntingforgoodsnotavailableinTurkey,theyclaimedastrongerconnectiontotheWest.ThisstrategymanifesteditselfmostpotentlywhenHCCshitachangeinlife-stagethatrequiredbuyingnewproducts,suchasgettingmarriedorhavingababy.MostofthemtraveledtotheWesttostockupongoodsthatweredistinctlyexpressiveoftheWesternLifestylemyth.OntheirhoneymoonDenizandherhusbandspent7daysintheUnitedStates,mostlyatthemalls:“Wewerestartingthedayinthemallatnineorteninthemorningandwereleavingataroundnineortenintheevening.”Thehighlightofherhoneymoontripwasstockinguponhouseholdgoodsthatweren’tdistributedlocally:fromaflowerprintpas-coloredsetofmatchingtowels,wastebin,andbathroommat,togarlicpressesandpizzacutters.Shewashuntingforthingsthat,though“wewerelikelynottousemuch,”were“thethingsthatwefoundoriginal.”Likewise,Jaleandherhusbandspent5daysshopinLondonwhenshewas6monthspregnant,buyingvariousoutfitsforthebaby,ahigh-endbabybuggyforjoggers,andotherbabyrelevantdecorandgoodsthatwerenotthenavailableinTurkey.Similarly,AkcanwenttotheUnitedStatesrightafterherhoneymoon,buyingnearlyalloftheirhouseholditemsfortheirnewhome,includingsilverware,towels,mattresscovers,andfloormats.Theyhadtopayfor150kilogramsofexcessbaggageontheflightbacktoAnkara.”，CCs00年代初，在安卡拉可用的西方商品和品牌的種類女性編輯和名人決定了土耳其婦女應(yīng)該如何裝扮和裝飾他們的家園和哪些CC利用旅行到西方獲得關(guān)CC發(fā)生需要購他們大多旅行到西方以對(duì)西方生活方式神話充滿表現(xiàn)力的商品在他們的蜜月Dez和丈夫花了7天在大多在商場“我們?cè)谫徫镏行牡囊惶扉_始在上午九點(diǎn)或十點(diǎn)晚上大約九點(diǎn)或十點(diǎn)離開。蜜月旅行的亮點(diǎn)是放在沒有分配到當(dāng)?shù)氐募彝ビ闷窂囊粋€(gè)花彩色柔和的配套毛巾桶和浴室墊大蒜壓榨機(jī)和比薩餅切割機(jī)。她正在尋找的東西，雖然“我們可能不使用太多”“我們發(fā)現(xiàn)原來的東西同樣Jale和丈夫花了5天在倫敦購物當(dāng)她懷孕6個(gè)月各種服裝為寶寶一個(gè)高檔嬰兒車慢跑者以及其他嬰兒相關(guān)的裝飾和商品，然后在土耳其不可用。同樣，Aan在蜜月之后去了，幾乎了所有家庭用品包括銀器毛巾床墊套和地墊他們必須在返回安50公斤超重行李?！?，Recently,HCCshavefoundthatthisstrategy—findingwhattheyandtheirpeershavedeemedthemost“original”WesternlifestylegoodsandbringingthembacktoTurkey—isnolongersufficienttoclaimanauthenticunmediatedconnectiontotheWesternlifestyle.WiththeliberalizationofbothimportsandWesternmedia,therangeofWesterngoodsavailableinTurkeyhasvastlyexpanded,andthespeedofdiffusionofnewstylesandtastesismuchmoreaccelerated.Whatwereonce“original”WesterngoodshavenowenteredthecircuitoflocalstatusconsumptiontheHCCshavereframedhowanauthenticconnectiontotheWestisformed,and,likewise,havechangedtheirconsumptionstrategy.SimplybuyingWesterngoodsisnolongerenough.TheynowclaimthatauthenticconsumptionrequiresunderstandingandenactingthetastesandconsumptionpracticesoftheWesternmiddleclass.最近，HCC發(fā)現(xiàn)，這種策略-尋找他們和他們的認(rèn)為最“原始”的西方生活方式的商品，并把他們帶回土耳其-不再足以說明一個(gè)真正的直接連接到西方的生活方式。隨著進(jìn)口和西方的自由化，土耳其的西方商品范圍大大擴(kuò)大，新風(fēng)格和口味的LCC居住的地方地位消費(fèi)的循環(huán)，導(dǎo)致西方真實(shí)性標(biāo)準(zhǔn)的通貨膨脹。和頒布西方中產(chǎn)的口味和消費(fèi)習(xí)慣。HCCspickuponthisvaluableinformationontheirtripsbywalkingthestreetsandhangingoutinpublicspaces.Theynotepublicmannersandstylesofinteraction.Forexample,informantsreferencednormativebehaviorsatthecafe′s,orthewaysinwhichafamilywithyoungkidswereinteractingwithoneanother,orhowWesternfathersweresoinvolvedwiththeirkids,pushingtheirstrollersonthestreets,calmingthekidsdownwhentheycry.AndtheypayattentiontohowWesternersdecorateandlandscapetheirhomes.HCC到公共的禮貌和互動(dòng)的風(fēng)格。例如，知參考了咖啡館的規(guī)范行為，或者年Inrecentyears,manyHCCsbegantakingskitripsintheAlps,allowingthemtoenacttheirWesternnessandthenlstoriesaboutitbackhome.LastyearGayerentedahouseintheFrenchAlpsandlearnedhowtosnowboard.FerdawenttoaClubMedinFrance.TwoothercoupleswenttoFranceforskiing.Whiletheyeasilyrationalizethetripsintermsofthebetterqualityofserviceandthelargernumberanddiversityofskiruns,astheytalkaboutthetripsitisclearthatabigattractionisthatvacation.Intheskihos,theygettointeractwithEuropeansforaweekormore,atbreakfast,lunch,anddinner.They eacquaintedwithandenjoyamoredirectaccesstothewaysinwhichWesterners“consume”theskivacation—howtheyactandtheaspectsofthetripthattheyparticularlyenjoy.Upontheirreturn,HCCsdeploytheWesternsensibilitiesthattheyhavelearnedonthese“studytrips”inordertodistinguishthemselvesfromLCCs.Ferda,forinstance,insists“InTurkeyeverythingisisnotsomethinglikethat.Itisasport.Whileskiingyouarealone,enjoyingtheexperience.Whatyouwearshouldnotbeimportant.”HCC開始在阿爾卑斯山進(jìn)行滑雪旅行，允許他們頒布他們的-HCCLCC區(qū)分開來。例如，F(xiàn)erda堅(jiān)持說：“在WhenFerdaskis,sheemphasizeshowshehasadoptedtheWesternapproach.Shebringsonlyafewskioutfitsanddoesnotchangethemduringtheday.ShewakesAndtheymeetatlunch,andgenerallygoforanotherroundofskiingintheafternoon.Inthenighttheyhavetheirdinnerearlyandgotobedwithoutanypartying.Shedefinesitas“averysolitarypeacefulexperience.Skiingisalwaysareallyactivevacationforme.”FerdaInteriorDecor.HCCsapplythesameorthodoxconceptionoftheWesternlifestyletoaffirmtheirinteriortastes,butinthiscaseexplicitlycredentialingtheirtasteswithreferencestoWesternculturalauthority:HCC采用與西方生活方式相同的正統(tǒng)觀念來肯定他們的內(nèi)部品味，但在這種情況下，明確地證明他們的口味與西方文化：Akcan:MostofmyfurniturecomesfromoutsideofTurkey.Igiveverymuchimportancetodesign.Ihavesomedesignerfurniture,andthereisnowayyoucanfindanotherofthesamedesignanywhereelse.Forexample,IownSottsasschairs.Nobodyunderstandsthis.Iknowit.OnlyafewinTurkeyknowswhoSottsassis.Butheisoneofthemostimportantdesignersintheworld[S].AndIownhischairs.[WheredidyoucomeacrossSottsass?]InanItalianfirm,Zanotta.Itisoneofthemostfamousdesignfirmsintheworld.Akcan：我的大部分家具來自土耳其。我非常重視設(shè)計(jì)。我有一些設(shè)Sottsass椅子。沒有人理解這一點(diǎn)。我知道。數(shù)在土耳其知道誰Sottsass[S][你在哪里Sottsass？]在一家意大利公司，ZanottaAkcaninvokesaglobalaesthetichierarchythathasanointedIgorSottsassasoneofthebestmoderndesignersandclaimsthatshehasprivilegedknowledgeofhisimportanceasadesignerbecauseshehastakenthetroubletolearnabouthimfromanItaliandesignretailer.Akcangoesontomentionanotherdesignershehas“IusedtobuyDefneKozdesignswhennobodyknewher.TheworldknewherbutTurkeyhadnotgivenanyattentiontoheryet.”Thisisaparticularlyrevealingclaim.KozisTurkishsoAkcan’sinterestinherseeminglyviolatesWesternlifestylenorms.Buttheclaimthat“theworldknewherbutTurkeydidnot”revealsaparticularlypowerfulexpressionoftheWesternlifestyle.KoztrainedinItalyasadiscipleofSottsass,workedinEuropeandtheUnitedStates,andwasdiscoveredbyWesternconnoisseursofmoderndesign.SothroughherpatronageofKoz,AkcanassertedthatshewasapeerwiththeseWesternconsumers.Butbythetimeoftheinterview,theTurkishmediahadpromotedKoz,andshehad epopularlocally.SohervalueasamediumofWesternlifestyleculturalcapitalplummeted.HenceAkcanusesthepasttense;sheisnolongerinterestedinKoz’sdesigns.Akcan調(diào)用了一個(gè)全球美學(xué)層次，將伊·索特薩斯作為最好的現(xiàn)代設(shè)計(jì)人知道時(shí)候DefneKoz設(shè)計(jì)。世界知道她，但土耳其沒有給她任何關(guān)注她“這是一個(gè)特別顯露的聲稱。Koz是土耳其語，因此Akcan對(duì)似乎KozSottsass的門徒，在歐洲和工作，被現(xiàn)代設(shè)計(jì)的西方鑒賞家發(fā)現(xiàn)。因此，通過她對(duì)Koz的贊助，Akcan斷言她是與這些西方消費(fèi)者的。但在接受采訪的時(shí)候，土耳其宣傳了Koz，她在當(dāng)?shù)刈兊昧餍衅饋怼Ｋ运鳛槲鞣缴罘绞轿幕Y本的媒介的價(jià)值直線下降。因此，Akcan使用過去時(shí)態(tài);她不再對(duì)Koz的設(shè)計(jì)感。Likewise,HCCsdenigrateLCCtastesbecausetheycontinuallyviolatetheWesternlifestylecode.TheydonotknowhowtoorganizetherightensembletocreateaproperForexample,NevinpointsouthowherLCCneighborisveryinsecureandanxiousabouttheinteriordecorofherhouse,andthatherhouseisalwaysunderconstruction,thisyear,herLCCneighborwouldbuyaclassicallydesignedsofaandputitinthemiddleofamodernlivingroom.SimilarlyDenizdescribeshowherinteriortastesaresuperiortoherLCCneighbor:同樣，CC詆毀C的口味，因?yàn)樗麄儾粩辔鞣缴罘绞降拇a。他（西方例如evinCC鄰居如何非常不安全和焦慮的房子的室內(nèi)裝飾房子總是在建設(shè)要么裝修要么重新裝修。根據(jù)ev，如果古典家具“在今年CC鄰居將一個(gè)經(jīng)典設(shè)計(jì)的沙發(fā)并把放在一個(gè)現(xiàn)代化的客廳中間。同樣丹尼斯述內(nèi)部品味如何優(yōu)于CC鄰居：Deniz:Their[LCC]houseinonesentenceisaclassichousewithaplasmahangingonthewalls.BecausewhentheythinkofchangingtheTV,theythink,whatisthemostexpensive?ItisplasmaTV,sobeit.Yes,itisexpensive,youcanspendasmuchmoneyasyoucanonaplasmaevision,butitwon’tworkwithaclassicallivingroomset.Ithinkitlooksseriouslyugly.Theywouldhaveafireplace,allhandmadefromcopper,withengravedandinlaidrealclassicalsofasandchairs.Youmightsayitisataste,youcanhaveaclassictaste.Ifyouhaveaclassictaste,youhaveaclassictaste.Butthentheirevisionisplasma.TheirkitchenswouldberenovatedandtheywouldhaveGaggenau...inside[LCChomes]youhaveaclassicallivingroom,youhaveCos?kun[anoldTurkishbrand]slippers,andcurlersinyourheadandyouareinfrontofaGaggenaukitchen.Itjustdoesnotwork.因?yàn)楫?dāng)他們想到改變電視，他們認(rèn)為，什么是最昂貴的？它是等離子電視，所以是它。是的，它是昂貴的，你可以花盡可能多的錢，你可以在等離子電視，但它不會(huì)與一個(gè)古典的客廳套裝。我認(rèn)為它看起來嚴(yán)重。他們將有一個(gè)壁爐，所有手工制作的銅，雕刻和鑲嵌真正的古典沙發(fā)和椅子。你可能會(huì)說這是一個(gè)味道，你可以有一個(gè)經(jīng)典的味道。如果你有一個(gè)經(jīng)典的味道，你有一個(gè)經(jīng)典的味道。但是他們的電視是等離子。他們的廚房將被翻新，他們會(huì)有加格諾。。。里面[LCC家]Cos?kun（一個(gè)古老的土耳其品牌）GaggenauInterviewer:WhyDeniz:Firstofall,sheisnotusingitintherightway.Whenwewerehavingourkitchendone,welookedatthemaswell.Theyhaveaverydifferentphilosophy.Thecompany’stargetmarketisthosepeoplewholiveaverymodernlife,whohaveverylittletime,andwhowanttomakeverydeliciousdishes.Thethingyontheovenmakesfishinthreeminutes.Butifyouarethatkindofwoman[i.e.,anLCCwoman],youdon’tknowhowtomakefishinthreeminutes,andyoudon’tneedtoknow.YoubetterbuyArc?elik[aTurkishbrand],becauseGaggenauisdesignedforEuropeanyuppies.Itisnotforyou.Itisagainstthespiritoftheproduct.Thereislike,likeamix.Therearethingsthatsheownedfromthepastbutcouldnotthrow.Andonehigh-endproductwithanewaesthetic,andanotherwithacompleydifferentaesthetic,buttheystillhavethelacehandtowels[atraditionalTurkishstyle]inthebathroom.ThishousethatIamdescribingisarealhousebytheway.Dez化的人，他們只有很少的時(shí)間，想要做出非常美味的菜肴?？鞠渖系臇|西在三分鐘內(nèi)就會(huì)產(chǎn)生魚。但如果你是那種女人（CC女人），Aek土耳其品牌Gageauyes。它不適合你。這是違背產(chǎn)品的精神。有像，混合。有完全不同的美學(xué)，但他們?nèi)匀挥性∈沂纸恚▊鹘y(tǒng)土耳其風(fēng)格）房子，我描述是一個(gè)真正的房子的。AccordingtoDeniz,LCCsbuytheplasmaTVsandGaggenauappliancestoshowofftheirwealth.TheydonotusethemproperlybecausetheydonotunderstandtherulesoftheWesternlifestyle.HereDenizrevealstheveryorthodoxandstylizedconstructionoftheWesternlifestyle,aconsistentfindingacrossHCCs.Shedoesnotallowleewaytomixandmatchaccordingtoaltastes.Therearerules,rightsandwrongs,thatonemustknowandfollowstudiouslyinordertobecreditedbyHCCsashaving“goodtaste.”AccordingtoDeniz,LCCscanneverappropriateHCCtastesbecausetheydonothavetheculturalresourcestoappreciatethe“correct”meaningsofthesebrands,sotheychoosetheproperbrandstomatchtheirlifestyle.ForHCCs,theWesternlifestyleisastrictorthodoxyofconsumptionrulesthatmustbelearnedandenacted.Denizarguesthat“withtheoldprejudicesandhabitsnothinggetsdigested,youdon’treallywearthem—theyjusthangonyou.YouhavetheplasmaTVonyourwall,afancycarinfrontofyourhouse,butyoustillaskyourgueststoleavetheshoesout.”根據(jù)DezCC等離子電視和Gageau電器來炫耀他們的他們被CC信用“好味道根據(jù)DezCCs不能適應(yīng)CC的口味因?yàn)镃C他們只是掛在你。你的墻上有等離子電視，在房子前面有一輛漂亮的汽車，但HCCs,byindustriouslypatterningtheirideasandactionsaftertheWesternLifestylemythandsimultaneouslydisowningtheirtraditionalTurkishhabits,strivetoconstructthemselvesasmorecivilizedandculturedandthereforeinhigherstandingthanotherswiththesameupper-middleclass e.Inotherwords,theWesternLifestylemyth,astylizedTurkishdiscourseprojectinganidealizedconsumerlifeintheWest,servesastheprimaryformofculturalcapitalforHCCs.HCCs通過在西方生活方式的神話和他們傳統(tǒng)的土耳其習(xí)慣同時(shí)他們的費(fèi)生活的土耳其話語，是HCC的主要文化資本形式。DeterritorializedCulturalCapital.RatherthanBourdieu’sculturalcapital,whichissedimentedineverydaylifeandcontinuallyreproducedamonglocalculturalelites,socializationasisthecaseinBourdieu’sFrance.Rather,itisbasedupontheabilitytoproperlyinterpret,learn,internalize,andthenenacttheconsumptionofadistantother,whatwewilldevelopbelowasdeterritorializedculturalcapital.，脫離文化資本。而不是布爾迪厄的文化資本，它沉淀在日常生活中，并在當(dāng)?shù)匚幕⒉粩?，在土耳其語境下，文化資本必須進(jìn)口。這不是土耳其學(xué)習(xí)內(nèi)化然后執(zhí)行一個(gè)遙遠(yuǎn)的另一個(gè)消費(fèi)的消費(fèi)在下面開發(fā)作為解除控制的文化資本。，InordertobuildtheirWesternlifestylecapital,HCCsrelyheavilyuponextendedstaysandtripstotheWest,amongothersources.Thesetripsfunctionasauthenticitygatheringtours.WhilethesepointsofcontactinitiallywereusedtocollectdistinctiveWesterngoods,recentlytheyhave efocusedongatheringinligenceabouthowWesternersconsume,theirapplicationoftastesandsensibilitiesineverydaylife(seeHolt1998forasimilarperiodizingargumentintheUnitedStates).RatherthananHCCsasanorthodoxrulebookthatrequiresliteraltranslationandapplication.HCCsdeploythisspecializedknowledgeacrosstheirconsumption,whichallowsthemtoclaimaspecialrelationshiptotheWesternmiddleclassbecausetheyaccurayimitatetheirlifestyle.其他來源。這些旅行作為真實(shí)性旅游。雖然這些接觸點(diǎn)最初被用于收集獨(dú)應(yīng)用口味和感覺的（見Holt1998年在的類似的周期性論點(diǎn)）。而不是一個(gè)容易適應(yīng)的自然化的處置，西方的生活方式已經(jīng)由HCC構(gòu)建為一個(gè)正統(tǒng)的規(guī)則書，需要直譯的翻譯和應(yīng)用。HCC在其消費(fèi)中部署這些專業(yè)知識(shí)，使他們能夠向西方中產(chǎn)要求一種特殊的關(guān)系因?yàn)樗麄儨?zhǔn)確地模仿他們的生活方BecausetheyaresoinvestedintheglobalconsumptionfieldandusetheWesternLifestylemythasthesourceofculturalcapital,HCCshavenochoicebuttosituatetheHCCsoftenperceivethattheirlifestylesfallshortofWesternstandards.MostHCCsthinkthat,intheWest,peoplepursueparticularconsumptionexperiencesbecausetheyhaveintrinsicvalue—theexperiencesallowthemtoenactthekindof wanttobe.IntheWesternpopularvernacular,HCCswouldsaythatWesternersareself-actualizing.AccordingtoHCCs,Turkishculturediscouragesthisapproachtoconsumption.Turkeyhasstrongnormsagainststickingout,sostatushastoworkwithinorthodoxbehavior