![]() ![]() Firstly it draws on insights provided by Bourdieu’s later work totrace the media’s role as mediating or ‘meta-capital’ in organising the position and make-upof the literary field in social space. Whilst discussions of autonomy and heteronomy in research on cultural productiontends towards a concentration on the pernicious influence of the economic field upon theapparently autonomous field of the cultural, this paper instead identifies and reflects on tworelated sources of heteronomy necessary for understanding the contemporary literary fieldrevealed byThe Big Read. Notions of autonomous and heteronomous forms of cultural production and their relation to cultural hierarchies are considered in the context of theinclusive take on questions of literary and popular reading evident throughoutThe Big Read initiative. The stories about books and reading that emerge from the programmes and their associated organisations are considered in the light of Bourdieu’smodel of the ‘literary field’. This paper offers an analysis of The Big Read,a television and internet based search for thenation’s favourite book broadcast in 2003, in the light of Bourdieusian accounts of the literaryfield.The Big Read initiative involved an interactive television programme and poll basedaround a list of the most popular 100 works of fiction as proposed and voted for by BBCviewers, listeners and readers. Under a nationalist regime, the film adaptation of the novel contributed to Mahfouz's heteronomy. ![]() Mahfouz's novel Al-Karnak, which explores the fate of the Nasser regime's political prisoners and the effects of Egypt's 1967 military defeat, reflects this limitation. However, it severely limited their autonomy, particularly after Nasser took power and became a successful nationalist prophet. ![]() In 20th-century Egypt, nationalism permitted intellectuals whose cultural capital was mainly secular, such as Naguib Mahfouz, to become “priests of the nation” in order to compete with the ʿulamaʾ for prestige and influence. In both religion and nationalism, the “strategy of the prophets” relies on charisma while the “strategy of the priests” relies on cultural capital. They can be explained by drawing on Pierre Bourdieu's sociological theory in order to consider symbolic interests and the strategies employed to advance them. They work hard, ranging from tapping rubber in the forest, Laisa convert their fields into a thriving strawberry plantation.Similarities between religion and nationalism are well known but not well understood. As the oldest of five siblings, Laisa takescare of the mother and her siblings, Dalimunte, Ikanuri, Wibisana, and Yashinta. Laisa and her family lives a hard life in Valley Lahambay, Indonesia. ![]()
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