In the novel, Santos introduces the fences and forces the llaneros to reject their resistance to civilized changes because “Santos Luzardo arrives in the llanos as the bearer of modernity” (Henighan 31). For example, when Santos is talking to the local plainsmen and they both agree that a fence would not do any harm to the daily life and ultimately each promised to erect a fence: “Y como no podía ser todo para ambos, se convino en que sería nada, y cada cual se comprometió a levantar una cerca en torno al palmar, viniendo así a quedar éste cerrado y sin dueño entre ambas propiedades” (Gallegos 24). As the novel progress and Santos has a stronger presence on the town, Santos takes his idea of implementing the fence as part of the method to the
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According to Bourdieu’s theory, cultural arbitrary is the second form of capital in the theory: “In addition to cultural capital, Bourdieu introduces the supplementary concept of the cultural arbitrary, which poses an additional obstacle to lower-class educational attainment” (Sullivan 147). Cultural arbitrary is according to Derek Robbins’s article, “The Practical Importance of Bourdieu's Analyzes of Higher Education” clarifies that cultural arbitrary for Bourdieu includes and considers pedagogic action objectively, symbolic violence in so far as it is the imposition of a cultural arbitrary by an arbitrary power. Furthermore, according to Robbins’s article, religious instruction, and technical training, are considered forms of pedagogic action and, also, mechanisms, which endorse the religious or technical authority of those controlling the respective educational processes. Bourdieu’s concept on cultural arbitrary is greatly linked with society, its attitudes, and social class: “Bourdieu takes as his subject precisely those attitudes, dispositions, and ways of perceiving reality that are taken for granted by members of a social class or a society” (DiMaggio 1461). Likewise, the action of taking for granted these attitudes, dispositions, and ways of perceiving reality by the granted by members of a social class has contributed to: “These unquestioned ‘cultural arbitraries’ are the underpinnings of any system of domination, of the hierarchies that characterize relations both among individuals and among social classes in society” (DiMaggio
According to Bourdieu’s theory, cultural arbitrary is the second form of capital in the theory: “In addition to cultural capital, Bourdieu introduces the supplementary concept of the cultural arbitrary, which poses an additional obstacle to lower-class educational attainment” (Sullivan 147). Cultural arbitrary is according to Derek Robbins’s article, “The Practical Importance of Bourdieu's Analyzes of Higher Education” clarifies that cultural arbitrary for Bourdieu includes and considers pedagogic action objectively, symbolic violence in so far as it is the imposition of a cultural arbitrary by an arbitrary power. Furthermore, according to Robbins’s article, religious instruction, and technical training, are considered forms of pedagogic action and, also, mechanisms, which endorse the religious or technical authority of those controlling the respective educational processes. Bourdieu’s concept on cultural arbitrary is greatly linked with society, its attitudes, and social class: “Bourdieu takes as his subject precisely those attitudes, dispositions, and ways of perceiving reality that are taken for granted by members of a social class or a society” (DiMaggio 1461). Likewise, the action of taking for granted these attitudes, dispositions, and ways of perceiving reality by the granted by members of a social class has contributed to: “These unquestioned ‘cultural arbitraries’ are the underpinnings of any system of domination, of the hierarchies that characterize relations both among individuals and among social classes in society” (DiMaggio