cultural wealth essay

Community Cultural Wealth (Yosso) – Student Guide

The sociological concept of community cultural wealth posits that marginalized groups possess a range of exceptional sociological capital that often goes “unrecognized and unacknowledged” (Yosso, 2005).

The concept attempts to critique the idea that white upper-middle-class capital is the form which is desirable, and that marginalized groups (particularly, people of color) are in deficit in relation to privileged white groups.

Instead, Yosso (2005) argues that marginalized groups possess their own forms of capital that is highly valuable, and by judging them only by the standards of the dominant culture in society perpetuated deficit thinking, failing to acknowledge the unique strengths of marginalized groups.

Community Cultural Wealth – An Overview

Key Points:

• Community cultural wealth (CCW) refers to the range of forms of capital held by marginalized communities.
• The concept emphasizes that marginalized communities are not in deficit of capital, but contain unique capital that needs to be acknowledged on its own terms.
• The concept critiques Pierre Bourdieu’s ideas on the forms of capital, arguing that Bourdieu’s perspective sees the dominant white upper-middle-class as being the ideal, against which marginalized groups must be compared.
• CCW uses the key ideas from Critical Race Theory (CRT), which holds that sociological theory should focus on the experiences of marginalized groups and de-center whiteness as the idealized norm.

In her seminal piece on community cultural wealth, titled Whose Culture has Capital? (Yosso, 2005), Tara Yosso proposes that the longstanding idea of cultural capital in sociology, popularized by Pierre Bourdieu, is fundamentally flawed because it perpetuates a deficit view of marginalized groups.

Bourdieu’s theory posits that there are three main types of capital:

• Social Capital: Who you know. If you know the right people, it’s easier to get a foot in the door for desirable jobs, and leverage access to judges, lawyers, politicians, and other cultural elites.
• Cultural Capital: What you know. People who can embody cultural norms and behaviors of the dominant cultural groups , then they gain an advantage in society. For example, if you have the right accent and know the right jokes, you pass as a trusted person in society and get particular advantages (e.g. you get the job over the candidate with a foreign accent).
• Economic Capital: If you possess money, many more doors open for you. You can get the good house, good job, good healthcare, etc.

Editorial Note: These characterizations of Bourdieu’s forms of capital are very much simplified. To go into depth, see my guides:

Yosso (2005) argued that this conceptualization of capital centralized white upper-middle-class culture as the norm against which others should be compared. It’s generally white cultural capital, for example, that’s idealized (access to white universities, having white accents, knowing elite white people , etc.).

Such a perspective positions people of color as in deficit, failing to recognize the unique strengths and forms of capital that are abundant in marginalized communities (Luna & Martinez, 2013).

In the words of Yosso (2005):

The assumption follows that People of Color ‘lack’ the social and cultural capital required for social mobility. As a result, schools most often work from this assumption in structuring ways to help ‘disadvantaged’ students whose race and class background has left them lacking necessary knowledge, social skills, abilities and cultural capital.”

Yosso proposes, instead, that we can conceptualize a range of forms of capital that centralize the strengths of marginalized communities, which are outlined in the next section.

How is CCW linked to Critical Race Theory?

Yosso’s focus on centralizing the perspectives of marginalized – and particularly non-white – cultural groups, is informed by Critical Race Theory. In fact, she directly tells us this in her seminal journal article on CCW.

Critical Race Theory in education has five presuppostions:

• Centrality of Racism: The US experience is fundamentally and irrevocably built on structural racism. Racial disadvantage is pervasive in US society.
• Current Intellectual Thought Perpetuates Racism: Currently, social and academic worldviews tend to centralize whiteness as the norm. This is most common in a colorblind approach to research, which often in effect normalizes white norms as the ideal.
• Social Justice: Research and policy practice should be oriented toward eliminating racism by undoing structural racism and the centering of white norms in all areas of life.
• Centrality of Lived Experiences: To truly understand the path to social justice we must explore the lived experiences, beliefs, norms, values, and strengths of marginalized groups.
• Transdisciplinary: While CRT holds that racism is the core problem in society, it acknowledges intersectional disadvantage and learns extensively from women’s studies, sociology, class struggle, history, psychology, and other disciplines.

Those above five principles of CRT inform Yosso’s view. In particular, the decentering of a whiteness perspective and centralization of the experiences of marginalized groups are at the core of a community cultural wealth perspective.

Six Types of Capital from a Community Cultural Wealth Perspective

Yosso highlights six forms of capital that a range of marginalized communities have in abundance. By focusing on these, we can see that marginalized groups are no ‘in deficit’, but in fact have a range of strengths that should be valued and leaned-into.

I’ll summarize below these six forms of capital from the community cultural wealth perspective, before exploring each in more detail below.

1. Aspirational Capital

“Aspirational capital refers to the ability to maintain hopes and dreams for the future, even in the face of real and perceived barriers.” (Yosso, 2005, p. 78)

Aspirational capital refers to the ability of cultural groups to maintain hopes and dreams for a better future, despite continued structural disadvantage.

This view does not negate the fact that disadvantage exists, but rather, acknowledges and celebrates how marginalized communities are resilient despite it. It shows their strength as resilient, hopeful, and optimistic cultures (Liou, Martinez & Rotheram-Fuller, 2016).

Yosso (2005) gives the example of Chicano, which research has shown (Auerbach, 2001; Gándara, 1982) demonstrates high aspirations despite relatively low scored in standardized testing .

2. Linguistic Capital

“Linguistic capital includes the intellectual and social skills attained through communication experiences in more than one language and/or style” (Yosso, 2005, p. 78)

Marginalized and, in particular, immigrant groups often possess strong linguistic capital. In higher rates than the dominant culture, they speak multiple languages, and pass-on culture through language and storytelling.

Bilingualism is evidently extremely good for learning and development, including for creativity, cross-cultural communication, and even multitasking (Valian, 2015).

Furthermore, because their cultures are not passed-on through mainstream media, minority groups tend to have strong oral histories and storytelling cultures. Through storytelling, poetry, and creative expression, people from minority groups often have a nuanced capacity to communicate in multiple genre-forms.

3. Familial Capital

“Familial capital refers to those cultural knowledges nurtured among familia (kin). that carry a sense of community history, memory and cultural intuition.” (Yosso, 2005, p. 79)

Having been excluded from many mainstream spaces that confer institutionalized social capital, minority groups often rely heavily on family.

However, consistent with a CRT approach, Yosso does not define familial capital in the dominant perception of the nuclear family . Instead, she embraces the unique family formations of the marginalized groups with which she works, including by acknowledging broad kinship conceptions, the importance of extended family in children’s upbringing, and so on.

Through family, Yosso argues, marginalized groups maintain strong communal bonds and funds of knowledge that give them strength.

4. Social Capital

“Social capital can be understood as networks of people and community resources.” (Yosso, 2005, p. 79)

While Bourdieu defined social capital on a macro sense as the access to networks that can help you into exclusive and exclusionary spaces, Yosso sees social capital as access to networks within strong and resilient marginalized groups.

For example, Yosso (2005) points to the “tradition of lifting as we climb” (p. 80) within many marginalized groups. In such instances, these groups stand by one another and help one another out, with recognition that marginalized people need to stick together and help one another out in order to offset the structural disadvantages they face from people outside of their communities.

5. Navigational Capital

“Navigational capital refers to skills of maneuvering through social institutions.” (Yosso, 2005, p. 80)

Navigational capital refers to the ability to navigate environments not designed with you and your culture in mind. In fact, marginalized people often have to navigate outwardly hostile environments.

Yosso points out that marginalized people have, over time, developed astute abilities to navigate high-risk and dangerous situations. This can be seen accutely, for example, during desegregation when people of color started navigating universities at higher rates, but continued to be looked upon with suspicion.

Similarly, today, people of color may be seen as ‘affirmative action students ‘, and recognize that they’re under increasing pressure to prove their worth on campus and in workplaces in a way that white people do not have to think about (Denton, Borrego & Boklage, 2020).

The learned ability to navigate these situations is abundant in marginalized communities.

6. Resistant Capital

“Resistant capital refers those knowledges and skills fostered through oppositional behavior that challenges inequality.” (Yosso, 2005, p. 80)

Resistant capital refers to the ability to maintain your dignity and culture in the face of oppression.

Yosso (2005) presents a range of examples of black women, in particular, who perpetuate a strong core value within their culture that they must affirm their own dignity and self-worth when others try to take it from them. She hotes:

“Black mothers teach their daughters to assert themselves as intelligent, beautiful, strong and worthy of respect to resist the barrage of societal messages devaluing Blackness and belittling Black women”

Applications of a CCW Perspective

The concept of Community Cultural Wealth (CCW) has profound implications for how we understand, value, and engage with marginalized communities.

Recognizing the unique forms of capital that these communities possess can reshape policies, practices, and perspectives in various sectors of society. Here are some applications and implications of CCW:

• Curriculum Design : By acknowledging the diverse forms of capital that students bring to the classroom, educators can design curricula that are more inclusive and relevant to students’ lived experiences (Denton, Borrego & Boklage, 2020).
• Pedagogical Approaches : Teachers can leverage the linguistic, familial, and resistant capital of students to create more engaging and culturally responsive teaching methods.
• Policy Making : Educational policies can be reframed to recognize and value the diverse forms of capital that students from marginalized communities bring, rather than focusing solely on deficit-based models (Denton, Borrego & Boklage, 2020).
• Asset-based Community Development : Instead of focusing on what communities lack, development initiatives can be designed around the unique strengths and assets that communities possess, as highlighted by CCW.
• Civic Engagement : Recognizing the social and familial capital of marginalized communities can lead to more inclusive civic engagement initiatives, where the voices and experiences of these communities are centered.
• Methodological Approaches : Researchers can adopt methodologies that center the experiences of marginalized groups and center their forms of capital as forms that are of value. This can leadi to more nuanced and holistic understandings of marginalized communities.
• Policy Recommendations : Research findings can inform policies that are more inclusive and equitable, recognizing the diverse forms of capital that exist within marginalized communities, and helping to continue to acknowledge and privilege such forms of capital.
• Storytelling : Media can play a pivotal role in highlighting the aspirational, linguistic, and familial capital of marginalized communities, leading to more accurate and positive representations.
• Challenging Stereotypes : By recognizing and valuing CCW, media can challenge and deconstruct harmful stereotypes associated with marginalized communities.

Implications of a CCW Perspective

If we are to embrace the premises of the community cultural wealth model, implications could include:

• Shift from Deficit to Asset Thinking : One of the most profound implications of CCW is the shift from viewing marginalized communities through a deficit lens to recognizing and valuing the unique assets and strengths they possess.
• Redefining Success : Success, whether in education, the workplace, or community development, can be redefined to recognize the diverse forms of capital that individuals and communities bring.
• Challenging Power Dynamics : By recognizing and valuing CCW, power dynamics that have historically marginalized certain communities can be challenged and restructured.

The concept of Community Cultural Wealth not only challenges dominant narratives and perspectives but also offers a roadmap for creating more inclusive, equitable, and just societies. By recognizing, valuing, and leveraging the unique forms of capital that marginalized communities possess, we can pave the way for more holistic and inclusive approaches in education , the workplace, community development, and beyond.

I recommend reading Yosso’s original article, Whose Culture has Capital? (2005) – it’s an easy read, I promise!

Auerbach, S. (2001) Under co-construction: parent roles in promoting college access for students of color, unpublished doctoral dissertation, University of California, Los Angeles.

Denton, M., Borrego, M., & Boklage, A. (2020). Community cultural wealth in science, technology, engineering, and mathematics education: A systematic review.  Journal of Engineering Education ,  109 (3), 556-580.

Gándara, P. (1982) Passing through the eye of the needle: high-achieving Chicanas, Hispanic Journal of Behavioral Sciences, 4 , 167–179.

Liou, D. D., Martinez, A. N., & Rotheram-Fuller, E. (2016). “Don’t give up on me”: Critical mentoring pedagogy for the classroom building students’ community cultural wealth.  International Journal of Qualitative Studies in Education ,  29 (1), 104-129.

Luna, N. A., & Martinez Ph D, M. (2013). A qualitative study using community cultural wealth to understand the educational experiences of Latino college students.  Journal of Praxis in Multicultural Education ,  7 (1), 2.

Valian, V. (2015). Bilingualism and cognition.  Bilingualism: language and cognition ,  18 (1), 3-24.

Yosso, T.J. (2005). Whose culture has capital? Race, Ethnicity and Education, 8 (1), pp. 69–91

Chris Drew (PhD)

Dr. Chris Drew is the founder of the Helpful Professor. He holds a PhD in education and has published over 20 articles in scholarly journals. He is the former editor of the Journal of Learning Development in Higher Education. [Image Descriptor: Photo of Chris]

• Chris Drew (PhD) https://helpfulprofessor.com/author/chris-drew-phd/ 5 Top Tips for Succeeding at University
• Chris Drew (PhD) https://helpfulprofessor.com/author/chris-drew-phd/ 50 Durable Goods Examples
• Chris Drew (PhD) https://helpfulprofessor.com/author/chris-drew-phd/ 100 Consumer Goods Examples
• Chris Drew (PhD) https://helpfulprofessor.com/author/chris-drew-phd/ 30 Globalization Pros and Cons

Leave a Comment Cancel Reply

Your email address will not be published. Required fields are marked *

Cultural Wealth In Higher Education: Putting Assets-based Perspectives Into Practice

College and university leaders committed to equity for minoritized, poverty-affected, and first-generation students are transforming conversations in their institutions from deficits-based to assets-based perspectives. As they do so, many are learning about innovations in cultural wealth pedagogy in higher education.

What is cultural wealth?

Cultural wealth is the reservoir of personal and community resources an individual may have beyond their income or accumulated financial wealth. Many examples of cultural wealth derive from an individual’s experience navigating or resisting bias and inequities, including traits such as resilience, social justice orientation, and social networks. Cultural wealth illuminates an individual’s abilities and assets rather than calling attention to their supposed lack of skills.

The concept of cultural wealth was first proposed in 2005 by Dr. Tara Yosso , then Associate Professor in the Department of Chicana and Chicano Studies at the University of California, Santa Barbara in the article, Whose Culture Has Capital? A Critical Race Theory Discussion of Community Cultural Wealth .

Rather than focusing on how a person’s race or ethnicity might give them less of the cultural capital that a predominantly white and middle-class environment values, Yosso instead focuses on the wealth of cultural capital that is being undervalued.

From Conceptualizing a Critical Race Theory in Sociology, Tara J. Yosso and Daniel Solorzano

Yosso’s model describes six specific types of cultural capital:

• Aspirational Capital: What are the hopes and dreams of the student and their family?
• Familial Capital: What network of extended family and community does a student have to draw upon for communal knowledge?
• Social Capital: Who are the peers and other people in a student’s social circle that provide important connections and support?
• Linguistic Capital: What are the different languages and communication methods students bring with them to the classroom?
• Navigational Capital: What skills does a student come with that help them navigate a higher education institution?
• Resistance Capital: What is this student’s history of social justice and how can it be supported in the classroom?

Cultural wealth in higher education

Identifying cultural wealth necessarily de-centers dominant perspectives. For example, a student may have code-switching skills or experience acting as the family translator. Identifying and beginning to work with those assets shifts traditional questions about a student’s college readiness to questions about the college’s readiness for the student.

In this way, cultural wealth pedagogy strives to reduce equity barriers for Black, Latino, Indigenous, poverty-affected, and first-generation students by theorizing and investigating innovative educational practices. A 2013 study from the University of Nevada, Las Vegas used the cultural wealth model to understand which types of cultural capital Latino students use to succeed in higher education. The study, A Qualitative Study Using Community Cultural Wealth to Understand the Educational Experiences of Latino College Students , found aspirational, familial, social, and navigational capital provided the most support to students.

A study in 2019 by Patton Garriott in The Journal of Career Development explores how different facets of cultural wealth can help first-generation and economically marginalized college students improve their educational outcomes. First-generation students, for example, may have a particular desire to support their family and community, which educators can draw on to help those students “to remain resilient in the face of institutional barriers.”

Likewise, oral histories of desegregation battles and studies of local education reform explore how familial capital in the cultural wealth model assists Black students in having positive academic outcomes. Another study in 2020 of South African multilingual learners uncovered “the skills, knowledge, and abilities learners used as they created digital stories that reflected their future goals and career dreams.”

Cultural wealth in action

There is, so far, little research on how the cultural wealth model can be applied specifically to online courses and other digital learning modalities.

Nor is there a definitive resource with a comprehensive methodology on using cultural wealth pedagogy in classrooms or in institutional policies. Many discussions of practical applications make clear the connection between cultural wealth and culturally relevant pedagogy . For instance, both are likely to emphasize activating a student’s prior knowledge, making learning contextual, and incorporating popular culture.

Related reading: How This Chemistry Instructor Uses Climate Justice to Connect Science With Personal Experience

Educators are beginning to identify cultural wealth-oriented teaching practices organized around the six categories in Yosso’s model:

• Aspirational capital: Ask students to write essays on their hopes and dreams for their future, and invite them to share those of their families as well.
• Familial capital: Ask students how they define the term “family,” and who is in theirs.
• Social capital: Talk to students about the people who make up their community. How are they connected to that community at home and on campus? What do these connections mean to them? And how can they leverage those connections in their lives?
• Linguistic capital: Provide opportunities for students to communicate in the ways that feel the most natural to them, including art, music, poetry, and storytelling.
• Navigational capital: One study suggests that drawing on the constellation mentoring of a student’s home community may be more effective than the default design of mentoring programs.
• Resistance capital: Use activities that allow students to learn more about the history of social justice and inequality, and to present and discuss solutions.

Related reading: Using Digital Multimodal Composition to Achieve Greater Equity in the Classroom

Other resources on cultural wealth

Another way to start the cultural wealth discussion in your classroom is by asking students to reflect on their cultural capital.

• The Alliance for Networking Visual Culture has a downloadable Cultural Wealth Wheel educators can use to help students identify their own resources.
• The University of Portland Career Services office produced a handout that helps students develop wealth-centered narratives about their professional potential .

March 18, 2024

How This Education Professor Is Equitizing Her Asynchronous Online Methods Course

Dr. Sarah Straub, an Education Studies professor at Stephen F. Austin State University, believes so much in the potential of asynchronous online learning to extend opportunity to more students that …

March 4, 2024

Impacts of Adaptive Learning Implementation: Findings from a New Collection of Case Studies

Adaptive learning courseware initiatives produce a range of possible impacts for students, faculty, programs, and institutions. Those potential impacts can be seen in real-world conditions in a collection of six …

February 20, 2024

Why Schools Should Offer Courses on the History, Culture, and Politics of Minoritized Populations

Every Learner Everywhere Celebrates Black History Month Education, whether in elementary, secondary, or higher education institutions have been seen as a way for Black people and communities to resist the …

Leading With Diversity, Equity and Inclusion pp 329–339 Cite as

Community Cultural Wealth: A Reflective Analysis

• Ofelia Huidor 3  
• First Online: 18 June 2022

1639 Accesses

2 Citations

Part of the book series: Future of Business and Finance ((FBF))

This chapter presents the community cultural wealth model which places emphasis on the array of cultural knowledge, skills, and abilities exhibited by students of color as they navigate the schooling process. Community cultural wealth challenges traditional definitions of cultural capital and offers an asset-based model to accentuate the strengths of students of color. The six forms of capital within community cultural wealth are aspirational, linguistic, familial, social, navigational, and resistant capital. Through a reflective analysis of the academic journey to the doctoral degree, the author provides a first-hand account to expand on the significance of community cultural wealth. This chapter also underscores the importance of community cultural wealth as a culturally responsive teaching approach to inform pedagogical practices with a focus on diversity, equity, and inclusion.

• Community cultural wealth
• Cultural capital
• Pedagogical practices

This is a preview of subscription content, log in via an institution .

Buying options

• Available as PDF
• Read on any device
• Instant download
• Own it forever
• Available as EPUB and PDF
• Compact, lightweight edition
• Dispatched in 3 to 5 business days
• Free shipping worldwide - see info
• Durable hardcover edition

Tax calculation will be finalised at checkout

Purchases are for personal use only

Almeida, S. (2015). Race-based epistemologies: The role of race and dominance in knowledge production. Wagadu: A Journal of Transnational Women’s and Gender Studies, 13 , 79–105.

Google Scholar  

Anzaldúa, G. (1987). Borderlands-La Frontera: The new mestiza . Aunt Lute Book Company.

Delgado Bernal, D. (2001). Learning and living pedagogies of the home: The mestiza consciousness of Chicana students. Qualitative Studies in Education, 14 (5), 623–639.

Article   Google Scholar  

Faulstich Orellana, M. (2009). Translating childhoods: Immigrant youth, language, and culture . Rutgers University Press.

Gay, G. (2010). Culturally responsive teaching: Theory, research, and practice . Teachers College Press.

González, N., Moll, L. C., & Amanti, C. (2005). Funds of knowledge: Theorizing practices in households, communities, and classrooms . Routledge.

Kozol, J. (1991). Savage inequalities: Children in Americas’ schools . Crown Publisher.

Latina Feminist Group. (2001). Telling to live: Latina feminist testimonios . Duke University Press.

Book   Google Scholar  

Montes-Alcala, C. (2009). Hispanics in the United States: More than Spanglish. Camino Real, 1 , 97–115.

Noguera, P. A., & Banks, J. A. (2003). City schools and the American dream: Reclaiming the promise of public education . Teachers College Press.

Stanton-Salazar, R. D., & Spina, S. U. (2000). The network orientation of highly resilient urban minority youth: A network analytic account of minority socialization and its educational implications. The Urban Review, 32 (3), 227–261.

Valencia, R. R. (1997). Conceptualizing the notion of deficit thinking. In R. R. Valencia (Ed.), The evolution of deficit thinking in educational thought and practice (pp. 13–41). RoutledgeFalmer.

Valenzuela, A. (1999). Subtractive schooling: U.S.-Mexican youth and the politics of caring . State University of New York Press.

Yosso, T. J. (2005). Whose culture has capital? A critical race theory discussion of community cultural wealth. Race, Ethnicity, and Education, 8 (1), 69–91.

Yosso, T. J. (2006). Critical race counterstories along the Chicana/Chicano educational pipeline . Routledge.

Yosso, T. J., Smith, W. A., Ceja, M., & Solórzano, D. G. (2009). Critical race theory, racial microaggressions, and campus racial climate for Latina/o undergraduates. Harvard Educational Review, 79 (4), 659–690.

Download references

Author information

Authors and affiliations.

Woodbury University, Burbank, CA, USA

Ofelia Huidor

You can also search for this author in PubMed   Google Scholar

Corresponding author

Correspondence to Ofelia Huidor .

Editor information

Editors and affiliations.

Joan Marques

School of Business, Woodbury University, Burbank, CA, USA

Satinder Dhiman

Rights and permissions

Reprints and permissions

Copyright information

© 2022 The Author(s), under exclusive license to Springer Nature Switzerland AG

About this chapter

Cite this chapter.

Huidor, O. (2022). Community Cultural Wealth: A Reflective Analysis. In: Marques, J., Dhiman, S. (eds) Leading With Diversity, Equity and Inclusion. Future of Business and Finance. Springer, Cham. https://doi.org/10.1007/978-3-030-95652-3_20

Download citation

DOI : https://doi.org/10.1007/978-3-030-95652-3_20

Published : 18 June 2022

Publisher Name : Springer, Cham

Print ISBN : 978-3-030-95651-6

Online ISBN : 978-3-030-95652-3

eBook Packages : Business and Management Business and Management (R0)

Share this chapter

Anyone you share the following link with will be able to read this content:

Sorry, a shareable link is not currently available for this article.

Provided by the Springer Nature SharedIt content-sharing initiative

• Publish with us

Policies and ethics

• Find a journal
• Track your research

Community Cultural Wealth

The Community Cultural Wealth framework was created by Dr. Tara Yosso, a critical race theorist and scholar at UC Riverside. The framework maps out some of the rich assets embedded in communities of color, with a particular focus on Latinx communities. While originally written for the field of education, this can be a useful framework for researchers looking to root their work in the cultural strengths of the communities involved.

In her 2005 article, Who’s Culture Has Capital?, Yosso critiqued the common idea that youth of color are somehow culturally deficient and need to be taught dominant forms of “cultural capital.” On the contrary, she explained, youth are rich in culture. She drew on research to identify six types of capital that make up what she called “community cultural wealth,” defined as the “accumulated assets and resources in the histories and lives of Communities of Color” (p. 77). They were:

• Aspirational capital is about the hopes, dreams, and aspirations that parents pass on to their youth.
• Linguistic capital refers to multilingualism and other communication skills, including storytelling traditions, art, music, and poetry.
• Familial capital is about the knowledge, learning, and practices that are nurtured through kinship and extended family.
• Social capital refers to social and community networks and the resources that can be accessed through them.
• Navigational capital includes the knowledge and resiliency to navigate oppressive and marginalizing systems.
• Resistant capital is the knowledge and skills learned by communities of color over generations of resistance to inequity and oppression.

Read the full article here: Whose culture has capital? A critical race theory discussion of community cultural wealth

Share this resource

Related Resources

Bronx community research review board.

Ensuring the proper representation of all Bronx residents during any community research projects, regardless of social status or economic standing.

Why Am I Always Being Researched?

A guidebook for community organizations, researchers, and funders to help us get from insufficient understanding to more authentic truth.

Relational Trust

What is it that makes us trust one another?

The Six R’s of Indigenous Research

What are the underlying values and principles that drive Indigenous research methodologies?

Partnership Agreements

A partnership agreement or memorandum of understanding (MOU) is a written document describing the partnership.

Asset-Based Community Development Toolkit

An approach to enhancing communities by building on their strengths and gifts.

Stay in Touch

We would love to keep you in the loop with what’s happening in the world of CBR. Sign up for our newsletter for updates, tools, funding opportunities, and more!

Copyright @ 2022 Community Research Collaborative. All Rights Reserved

Join our Community

Share your email to receive updates about CRC projects, funding opportunities, classes, and more!

• Skip to main content
• Skip to search
• Skip to footer

Center for Engaged Learning

What’s their capital applying a community cultural wealth model to ur.

by Buffie Longmire-Avital

March 7, 2019

Steeped in  critical race theory ( CRT ), Yosso’s (2005) work presents a helpful framework for recognizing the capital that HURMS bring to a mentored relationship, more specifically the undergraduate research (UR). In applying CRT, Yosso expands the default assumptions around cultural capital to reflect what she refers to as “community cultural wealth.” This wealth is born out of the experience of being a historical minority.

According to Yosso (2005), there are six types of capital that are nurtured by communities of color and collectively form cultural wealth that can be overlooked if not using a CRT lens. These six types of capital are what I firmly believe contribute to the dynamic potential of HURMS in UR and the benefits we as faculty stand to inherit when we enter into a collaborative mentored partnership.

• Aspirational capital – This is what I refer to as the “never the less they persist” attitude. Yosso describes this capital as resiliency that develops as a result of encountered countless barriers, many of them structural and institutional. It is the ability to maintain dreams and the tireless commitment to pursue those dreams. This is the first-generation student that not only intends to graduate college but obtain an advanced graduate degree. When I am on the hunt for students to join my research team, my eye typically goes to the student that hustles. This may not be the most technically advanced student; they may also not have certain basic skills or prior knowledge, but they want the training and they want the experience because they are very clear on how this experience will get them one step closer to achieving their dreams. It is this aspirational capital that I draw much energy from. When working with a student that has aspirational capital I notice that my research question is always much more innovative and boundary position. Given the boundaries HURMS often have to push back against or slip through, their ability to see across boundaries and push the research to reflect this is a major gain for me.
• Linguistic capital – Yosso defines linguistic capital as, “the intellectual and social skills attained through communication experiences in more than one language and/or style” (2005, p. 78). One of my current research students might be one of the best qualitative coders I have ever encountered. In fact, she is much better than me. Her ability to read through participant responses and chunk down to the smallest code without losing the links to the larger categories and themes is mesmerizing to witness. I believe the facts that she is first generation American and has been exposed to multiple languages and dialects throughout her life have both contributed to the skill that I and the other students on the research team are benefiting from. She is also a student of color who effortlessly code-switches as she navigates the various social spaces she engages with across the campus. Linguistic capital also includes communication across mediums, such as visual arts, performance arts, music and poetry. Recruiting research participants from online social networks not affiliated with the University is incredibly challenging; having students who can create flyers or navigate social media sites like snapchat, Instagram, and the ancient Facebook or twitter has increased both the reach of my studies and the richness of the participant samples. I have noticed that these skills are often brought to my team by HURMS.
• Familial capital – This capital reflects a commitment to community level well-being and an understanding of kinship (or the extending family unit that is defined not by blood relation but shared social experiences). To me, this is reflected in students’ ability to work collaboratively. It is the acknowledgement and acceptance that all the studies within my lab are interconnected, and at times, resources and energies may all need to be diverted to a particular study in order to meet goals. I also see this capital in the level of support students give each other outside of our lab meetings, often becoming lateral mentors to each other, which alleviates some of the demands placed on me. The flexibility and ability to have fluid ownership links back to the desired skill of collaborative effort. However, the often overlooked benefit for the faculty member is the easing of pressure to be everywhere.
• Social capital – Simply, social capital is engagement and membership in social networks. We, as faculty, often only consider the connections or circles we will bring our students into. I recently got back from a national conference with one of my undergraduate research students. I spent a good portion of the trip introducing her to many of my collaborators and colleagues. This is the expected scenario. However, I smile brightest when my students, usually as a result of pulling from their aspirational capital, bring me the business cards of researchers, scholars, community activists, even artists whom they have connected with. In addition to the connections my previous HURMS have provided me with, they have also been the best recruiters for new students to enter my lab and join the team. At just the moment I accept that I will have a team of one, another student walks through my door, and usually, they inform me that they have already talked with one of my graduating students. This lateral recruitment or reference check of me reminds me of the need I had as an undergraduate to seek out connections with potential mentors that my student familial had deemed safe.
• Navigational capital – This capital reflects the ability of HURMS to “maneuver” around, within, and between institutions that were not crafted for or ever envisioned the presence of the HURMS. Yosso cites the ability of students to maintain their course of high achievement despite the ongoing presence of discrimination and hostility directed toward their minority status. Perhaps an example of this is my own story of experiencing racism and using it as not only a motivator but as the basis for my research question and ongoing work. Taking a painful experience and reclaiming it to become the fuel for my research not only reflects navigational capital but also aspirational. I consider this when I reflect on the levels of commitment I have received from students who consider our research as an extension of their often untold story, in comparison to students who are just interested in the topic. The ability to channel adversity into motivation does not stop at the level of commitment; it is also present in the ways these students weave in other experiences and knowledge to enhance the productivity of the team and project.
• Resistant capital – My HURMS do not see or seek out the UR experience to simply check off a box; the students I have been fortunate to work with for nearly a decade view the research as do I, as a vehicle for bubble bursting, equity, and change. In holding this perception, it challenges me to not simply do research for publication but for change. As an applied critical scholar this is perhaps the most important capital I gain; this is the one that sustains me.
• Oliver M & Shapiro T (1995).  Black wealth/White wealth: a new perspective on racial inequality.  New York: Routledge.
• Yosso, T.J. (2005). Whose culture has capital? A critical race theory discussion of community cultural wealth. Race Ethnicity and Education, 8 (1), 69 – 91.

Buffie Longmire-Avital, associate professor of psychology and coordinator of African and African-American studies, is the  2018-2020 Center for Engaged Learning Scholar . Dr. Longmire-Avital’s CEL Scholar project focuses on diversity and inclusion in high-impact practices.

How to cite this post:

Longmire-Avital, Buffie. 2019, March 4. What’s Their Capital? Applying a Community Cultural Wealth Model to UR. [Blog Post]. Retrieved from https://www.centerforengagedlearning.org/whats-their-capital-applying-a-community-cultural-wealth-model-to-ur/

• Diversity and Inclusion
• Undergraduate Research
• Buffie Longmire-Avital

Six Forms of Cultural Wealth You Can Leverage As a Leader

Cultural wealth is defined as: “an array of knowledge, skills, strengths and experiences that are learned and shared by people of color and marginalized groups; the values and behaviors that are nurtured through culture work together to create a way of knowing and being.”

Affirming the cultural capital you’ve acquired as part of your road-tested skillset can be a compelling collective and personal narrative-flipper: factors that may have inhibited opportunities become empowering qualifications of your leadership ability. To walk into the room with a sense of cultural wealth integrated into your personal narrative could arguably reduce and reframe a sense of imposter syndrome.

In fact, Yosso’s model was initially designed to “capture the talents, strengths and experiences that students of color bring with them to their college environment”— but professional context, and even executive context, are even more compelling given you are further on the journey.

Here are the six forms of cultural capital and why they make you valuable as a leader.

Aspirational Capital

Aspirational capital is the ability to sustain hopes and dreams for the future amidst both real and perceived barriers.

As states the University of Portland UP Career Center, “It is the ability to envision a future beyond your current circumstances and work towards pursuing your dreams and aspirations.”

As Sheri Crosby Wheeler , VP of D&I at Fossil Group, told theglasshammer earlier this year when speaking to her own economically disadvantaged background: “I feel like it has given me the grit, the resilience, the fight, the get-up-and-go that I have to this day. I won’t see myself as ever being down and out, and I won’t stay in a ‘woe is me’ place, not for very long.”

The  impact and success of Black and Latina female entrepreneurs , despite opportunity gaps, bias and barriers in the hallways of corporate America, bears testament to a mentality of sticking to a vision of realizing the dream beyond obstacles.

The ability to conceive of and hold to a vision beyond the current reality is not only essential to becoming a leader , but also what enables leaders to inspire entirely new visions and influence new realities.

Navigational Capital

Navigational capital is the ability to maneuver through systems and institutions that historically were not designed for you. Yosso notes that this capital empowers individuals to move within environments that can feel both unsupportive or hostile.

“I think you can approach a situation like that and feel like you’re the only one,” Gia Morón told us, on inviting herself into the NYC networking circle for the emerging legal cannabis industry, “or you can say, ‘I can invite other people and not be the only one.’”

As pointed out in Harvard Business Review by Marlette Jackson, PhD and Paria Rajai, the dedication many “first generation corporates” have to paying-it-forward and bringing others up through sharing the unspoken rules of navigating an organization is one way navigational capital comes into power. And for those who trail-blazed themselves, they bring that earned strategic and maverick gumption to what they offer.

“The most rewarding piece of my work is to create an opportunity and open a door, where traditionally that door may not have existed,” said Noelle Ramirez , Project Manager, DE&I at PGIM, about alternative recruiting channels, “to be able to put that spotlight on someone who might not have been seen and say, ‘I see you and there’s space for you here.’”

Social Capital

Social capital is leveraging existing community resources and connections in building a network in support of your goals.

The roles of social and cultural capital have been found to be key components in supporting academic achievement among Latinas. In one qualitative study of Latina women , the pursuit of higher education was truly conceived as a “family goal” in which sacrifices were made to realize the goal, and in turn the Latina women “considered their own educational advancements as advancements for the whole family.”

Recently, Monica Marquez,  Co-Founder of Beyond Barriers, shared with us that years ago when pioneering a Returnship® program at Goldman Sachs that facilitated mothers back to work after their maternity leave, her team found Latina women were less likely to have opted out of work for home responsibilities than their white peers, because they had the strong family structure and childcare support within the family.

“The cultural nuance or norm of the tight-knit family, where it takes a village to raise a family, helped some women stay employed opposed to having to opt out,” said Marquez.

Linguistic Capital

Linguistic capital is the sum intellectual, social and communication skills attained through a particular language, history and experiences.

Linguistic research indicates that those who are bilingual or multilingual generally have more connectivity and integration in their neural networks, a sharper working memory, more cognitive reserve, better task-switching, more divergent thinking and are more adept at solving mathematical problems than monolinguals, for starters. Analyzing in a second language also reduces decision bias .

“I have the benefit of growing up in a different country and being exposed to different cultures, so that helps me to understand and work with cross-cultural teams,” Anna Thomas , VP at BBH, told us. “For example, in Asian culture, unless you actually reach out and ask, someone will often think it’s disrespectful to provide their view of things. I grew up in that culture, so I know and I can actually coax and ask someone to speak up. I can come from that angle.”

Yosso emphasized that cultures where oral storytelling is part of the daily cultural fabric bring “skills [that] may include memorization, attention to detail, dramatic pauses, comedic timing, facial affect, vocal tone, volume, rhythm and rhyme”, such as to narrative crafting and public speaking.

Familial Capital

Familial capital is the cultural knowledge and nuance obtained from family and community experiences, for example how the communal-orientation of many Latin cultures may predispose networking skills.

While crediting her parents for raising her in faith from a long line of ministers and pastors, Marie Carr , a Global Growth Strategist at PwC US, said: “I have confidence in and the ability to appeal to a force higher than myself. That’s helped me to be more patient, to put myself in other’s shoes, to not be so hard on myself. You have to be able to center yourself, because you’re often going to find yourself in an environment that’s not going to affirm you. So, the ability to affirm yourself is really useful.”

Familial legacy of challenge and strife can also compel compassionate leadership.

Megan Hogan , Chief Diversity Officer of Goldman Sachs, recently shared that her family’s journey from the Dominican Republic to find opportunity influenced her own pro bono passion of working with immigrants seeking asylum: “It’s always been important to me to advocate for people seeking refuge from persecution as a way to pay it forward and allow others to find those same opportunities.”

Resistant Capital

Resistant capital is the inherited foundation and historical legacy of communities of colors and marginalized groups in resisting inequality and pursuing equal rights. This includes embracing a resistance to stereotypes that are not authentic to your sense of self.

Overcoming barriers and challenging the status quo enables a leader-oriented lens of questioning conventional models and methods that aren’t working or may be problematic for long-term growth, according to the findings of HBR authors Jackson and Rajai.

“The narrative is often ‘I come from a low-income neighborhood, I was raised by a single parent, my father is in jail, my brother was killed, I didn’t go to an Ivy League school. I’ve got no credentials to lead…Who am I to run?” said May Nazareno , NE Director of Gifts at Ignite, to us, speaking of encouraging the inherent young female leaders from highly marginalized neighborhoods. “And we flip the script and say: who are you not to? We’re here to convince each young woman that her whole life is what makes her qualified to lead.”

By: Aimee Hansen

You might also like

The Glass Hammer

Executive coaching, leadership development coaching and career navigation coaching for women looking to develop, advance and lead in top roles.

Book Session

[email protected] +1-646-688-2318

Privacy Policy Terms of Use

Whose culture has capital? A critical race theory discussion of community cultural wealth

Summary  ( 1 min read), introduction.

• Some of these knowledges have been kept from us— entry into some professions and academia denied us.
• Other People of Color have their own histories that likewise have been shaped by racism and the intersecting forms of subordination (Espinoza & Harris, 1998).
• Informed by scholars who continue to expand the literature and scope of discussions of race and racism, I define CRT in education as a theoretical and analytical framework that challenges the ways race and racism impact educational structures, practices, and discourses.
• A traditional view of cultural capital is narrowly defined by White, middle class values, and is more limited than wealth—one’s accumulated assets and resources.
• Recently, The Journal of African American History dedicated an entire issue to ‘Cultural capital and African American education’ (see Franklin, 2002).
• Franklin (2002) goes on to explain that various forms of cultural capital ‘became a major resource historically for the funding of African American schools and other educational institutions and programs’ (pp. 177–178).
• Such research utilizes a deficit analytical lens and places value judgments on communities that often do not have access to White, middle or upper class resources.
• In contrast, CRT shifts the research lens away from a deficit view of Communities of Color as places full of cultural poverty or disadvantages, and instead focuses on and learns from these communities’ cultural assets and wealth (Solórzano & Solórzano, 1995; Valencia & Solórzano, 1997; Villalpando & Solórzano, 2005).
• In the opening epigraph of this essay, Anzaldúa urges the generation of theories based on those whose knowledges are traditionally excluded from and silenced by academic research.
• Solórzano and Yosso (2001) note that while each individual tenet of CRT is not ‘new’, synthesizing these tenets into a CRT framework in education is relatively recent.
• In 2004, the American Education Research Association conference symposium ‘And the authors are still not saved: critical race theory in education ten years later’ acknowledged the ten year anniversary of Tate’s 1994 article introducing CRT officially to education.
• Thank you to Daniel G Solórzano who originally conceptualized cultural wealth.
• He shared with me a model in progress and later a collaboratively written piece (with Octavio Villalpando), and asked me to ‘run with it’.
• A person can be formally educated with multiple advanced degrees, but may still be rude, ignorant, disrespectful or unethical —mal educada.

Did you find this useful? Give us your feedback

Figures ( 1 )

Content maybe subject to  copyright     Report

1,413  citations

1,064  citations

View 1 citation excerpt

Cites background from "Whose culture has capital? A critic..."

... According to Yosso (2005), critical race theory “draws from and extends a broad literature base of critical theory in law, sociology, history, ethnic studies and women’s studies” (p. 71). ...

1,031  citations

946  citations

View 5 citation excerpts

... …bittersweet reality, drawing on cultural knowledge and skills gained in overcoming earlier structural barriers to education (Delgado Bernal, 2001; Yosso, 2005, 2006).2 Indeed, because inadequate conditions permeate Latina/o schooling experiences from preschool through community college,… ...

... Here, Latina/o students build a sense of community in academic and social counterspaces that represent the cultural wealth of their home communities (see Yosso, 2005, 2006). ...

... university and build on these assets (Yosso, 2005). ...

... To survive and resist the racism they encounter, they draw on the cultural resources of their home communities (e.g., Carter, 2003; Delgado-Gaitan, 2001; Gonzalez et al., 1995; Gonzalez & Moll, 2002; VélezIbáñez & Greenberg, 1992; Yosso, 2005). ...

... Latinas/os carry the community cultural wealth and aspirations of their families with them to the university and build on these assets (Yosso, 2005). ...

492  citations

... Yosso (2005) assesses the potential of Bourdieusian theorizing for revaluing the cultural capital of people of colour in the US. ...

15,236  citations

11,901  citations

11,236  citations

View 2 reference excerpts

"Whose culture has capital? A critic..." refers background in this paper

... CRT acknowledges the inextricable layers of racialized subordination based on gender, class, immigration status, surname, phenotype, accent and sexuality (Crenshaw, 1989, 1993; Valdes et al., 2002). ...

... …Americans, Latinos, Asians, Pacific Americans, American Indians, and other people on the basis of ethnicity, culture, mannerisms, and color’ (p. 5), CRT scholarship has benefited from scholarship addressing racism at its intersections with other forms of subordination (Crenshaw, 1989, 1993). ...

10,052  citations

9,637  citations

Related Papers (5)

Frequently asked questions (9), q1. what contributions have the authors mentioned in the paper "whose culture has capital a critical race theory discussion of community cultural wealth" .

Yosso et al. this paper discuss the ways Critical Race Theory ( CRT ) centers on mestiza, transgressive knowledges, and cultural deficiencies.  

Q2. Why do students have acquired cultural capital?

These students have acquired cultural capital because computer-related vocabulary and technological skills are valued in the school setting.  

Q3. What are the main goals of identifying and documenting cultural wealth?

the main goals of identifying and documenting cultural wealth are to transform education and empower People of Color to utilize assets already abundant in their communities.  

Q4. What is the main argument for the argument that dominant groups within society are able to maintain power?

The dominant groups within society are able to maintain power because access is limited to acquiring and learning strategies to use these forms of capital for social mobility.  

Q5. Why is it vital that the authors not allow white men and women to occupy it?

Because the authors are not allowed to enter discourse, because the authors are often disqualified and excluded from it, because what passes for theory these days is forbidden territory for us, it is vital that the authors occupy theorizing space, that the authors not allow white men and women solely to occupy it.  

Q6. What do they learn from the experience of others?

They become empowered participants, hearing their own stories and the stories of others, listening to how the arguments against them are framed and learning to make the arguments to defend themselves.  

Q7. What does the author argue about the income gap between Blacks and Whites?

They argue that one’s income over a typical fiscal year focuses on a single form of capital and that the income gap between Blacks and Whites is narrowing over time.  

Q8. What are some of the skills that are used in the story?

This repertoire of storytelling skills may include memorization, attention to detail, dramatic pauses, comedic timing, facial affect, vocal tone, volume, rhythm and rhyme.  

Q9. What is the definition of resistant capital?

transformative resistant capital includes cultural knowledge of the structures of racism and motivation to transform such oppressive structures (Pizarro, 1998; Villenas & Deyhle, 1999).  

Trending Questions (2)

Critical Race Theory (CRT) is a suggested theory for community awareness, as it challenges traditional interpretations of cultural capital and focuses on the strengths and knowledge of marginalized groups.

The article discusses how critical race theory challenges traditional interpretations of cultural capital and focuses on the cultural wealth of marginalized groups.

Ask Copilot

Related papers

Related topics

• Free Essays
• Our Contacts

Community Culture Wealth Theory

I have to write an essay, but I don't know where to start! Got same problem?

No, I know what to write!

Really? You can miss the chance to get a discount!

I don't want it!

I want a discount!

What problem have you faced?

I’m looking for interesting topic

I need more information

I’m missing my deadline

I don’t have good writing skills

Please select a writing level corresponding to your institutional affiliation

High School

What kind of paper do you need to write?

How much time do you have?

We are here to solve your problem! You may order with your personal 17% discount by using code THANKS

I have more questions

I want to use my discount!

Thank you for giving us your precious time! Continue to get acquainted with the work created by our professional writers. Good day!

Introduction

Community cultural wealth theory is informed by practical research that has been conducted on communities that are marginalized such as those of color. It is a theory by Yosso primarily focused on communities of color’s wealth. Its main focus is on the resources and values that such communities cultivate which influences their social mobility and persistence. These resources have been continuously overlooked as a lot of research is mainly focused on cultural capital and its traditional notions.  Cultural capital though being essential in privileges, social mobility, and understanding power is most of the time applied in a way that shows the marginalized communities as deficient.  This paper seeks to discuss the basic tenets and structures of the theoretical framework.

Six Types of Community Cultural Wealth

According to Yosso (2007), marginalized communities have six types of community cultural wealth (CCW). These are the knowledge, abilities, and skills that they nurture and which influence social mobility and persistence even when they are faced with serious obstacles (Wells, 2008). The types of CCW which include Aspirational capital, familial, Navigational, linguistic, and social capitals are fluid and not static. A community may not have all these types but if needed, they are created to be protective measures especially in the face of basic things such as the inability to access quality education, social and health services.  

You can  buy sociology essay writing  on this or any other topic at our service!

Marginalized groups make use of the Resistant Capital to challenge any subordination and inequities. For example, there are stereotypes that people of color generally lack interest in education, lack the intelligence and motivation to study hard. When they are faced with such stereotypes they can resist such notions and instead focus on their studies. This could be the reason why some excel. Such people refuse to believe they are failures. A dropout would for example resist that he is a failure because of this capital. They would instead opt to assert that they are not passive and actively oppose the stereotype that involves them. Resistant capital refers to all the skills and the knowledge that is fostered through behavior that challenges inequality.

Linguistic capital is the ability to pass information in different styles or languages. It refers to social and intellectual skills obtained from communicating in more than style and different languages. Racialized communities have a rich linguistic capital and a cultural history as well. Students of color for example have been found to have multiple communication and language skills. They often get involved in storytelling and recounting their histories orally. This capital is often overlooked in society and learning institutions such as schools. Many communities of color are talented in music, visual arts, and writing.

Young adults from communities of color use Navigational capital to go through institutions that were probably not put up to accommodate them or were not meant to accommodate people of color. In a way, this capital is used by such people to maneuver through such institutions. A student from such communities, for example, can go through universities that are racially hostile and achieve their dreams. This is despite having to face difficulties that may lead to poor performance and them being dropouts(Dixson, 2006).

Yosso (2007), describes social capital as an important aspect in marginalized groups. It refers to the resources that the community has as well as the networks. Networks and contacts are what enable people of color to navigate their way through institutions. The peer contacts give them both emotional and instrumental support. A marginalized student for example can use such contacts to attain scholarship through college. Such peers are the ones who encourage such students not to give up on their dreams. They offer emotional support when such students face stereotypes and problems such as racism. Marginalized communities have for a long time used this capital to gain education, employment, legal justice, and even health care. When one person succeeds, they will always give back to the community by sharing information gathered. In these communities, the social network is highly valued. Contacts from people working in social services institutions, schools among other institutions are highly valued as these people provide individualized support to them.

The cultural knowledge, which is natured in a family, carries the community’s history, cultural intuition and memory are what is called familial capital. This cultural wealth connects the whole community for their well-being creates a sense of commitment as well as belonging.  There are strong kinship ties between parents as well as members of the extended family. There are lessons on coping, caring, providing, and surviving which help maintain a healthy connection and create consciousness between the community and the resources available. Consciousness can be informed through school, sports, religion, and community gatherings among other settings. Marginalized communities try so hard to avoid isolation and strive to be together with people who have the same problems as them. Communal bonds help them escape solving problems alone. There is a general sense of care for members of marginalized groups. Most are generous to each other but this is rarely noticed as it is most of the time overshadowed by labels that have been given to such groups. Commitment to the various groups may take different styles and forms.

Aspirational capital is the ability to keep hope alive and dream of a better future even when faced with challenging situations. Children of color for example aspire to attain success despite facing racism and being denied education or healthcare. Their parents also allow them to dream big even when they are struggling to meet basic needs. They aspire for big things for their families as well as their communities despite not having equal opportunities. Instead of being pushed aside, there should be an investment of resources to support the various types of capital that have been created the hard way.

Instructors for example should get rid of the stereotypes that they have created. They should be able to interact with such students due to the changing demographic trends. They could look for valuable opportunities in the learning curriculum to broaden the scope of such students. Educational beliefs are among the platforms on which policies on education and practices are built. As such, school-wide reform will, to a large extent, be hampered, if the educators still hold some assumptions and perceptions. Teachers, for example, who get to the profession with conclusions on the student’s abilities will see less, expect less, and get less from such students (Dixson, 2006).

Research urges institutions of learning to embrace cultural and social capital that exists in marginalized communities. Yosso ( 2005), further critiques the notion of cultural capital that fails to recognize ‘community cultural wealth’. She notes that characteristics like resilience that are mostly found in people living in poverty or students of color and which they take to school should be accepted and built on. Research that has been done on students who are African Americans and results show that they both bring very distinct varieties of social capital to the class. They are different from the whites.

Though various forms of capital are very important in navigating challenges but are most of the time overlooked. Community cultural wealth however is not able to single-handedly guard against all the systemic or personal barriers.

Related essays

• Organizational Productivity of the Retail Sector in UK
• The Glass Castle Book Review
• Practicing Greatness: 7 Disciplines of Extraordinary Spiritual Leaders

I have to admit I was skeptical. The literature review provided, however, was a commendable product and worthy of the best reward I have seen in published dissertations. I am certainly grateful for the amount of time saved as a result of your service.

Big thanks to your writing team for coming through for me with my last order. I didn’t give them a lot of notice, but they were able to come up with a superb paper for me. This is the kind of service that I love. Sometimes, I get forgetful, and I forget when my paper due dates are. It is so comforting to know that I can be in a rush and contact Essays-Writer.net and that you will deliver a great paper for me, no matter what. The fact that you include an anti-plagiarism report is great, too. I appreciate knowing that my work is totally original. Essays-Writer.net rocks!

Dear Writer 36821, I was very pleased with the assignment you did for me before, which is why I asked for you again. Once again you did not disappoint! You did an excellent job and my teacher was really impressed with my writing skills (or should I say your writing skills?). Thank you so much for your help and support. Cheers.

I did not know what an online writing service was before I started to use this one. It is a cool site. They deliver perfect papers for me.

I did not provide any instruction for writing my paper, just a title only! They created a perfect paper for me. That is very, very nice!

Authorization

Limited time offer

your first order

Free essays categories

• Book Report
• Book Review
• Compare and Contrast
• Informative

for more than