Human beings develop beliefs about the world based on their interpretations of observations and experiences, actively preserving, interpreting and producing meaning within their own world social. The physical embodiment of cultural capital has become an important, if not the primary, educational force in regulating the meanings, values, and tastes that set the standards that define our self-understanding, the foundation of social life, and dictate our position within the world. social order. Repeated exposure to socializing agents within a family normalizes some dynamics and renders others invisible, a cycle of cultural relativism that resonates among elders who have received the same lessons since childhood. Pierre Bourdieu, a French anthropologist and philosopher, pioneered investigative frameworks and terminologies such as cultural capital, symbolic violence, and the concept of habitus, which he defines as: The constitutive structures of a particular type of environment (for example the material conditions of existence characteristic of a class condition) produce habitus, systems of durable and transposable dispositions, structured structures predisposed to function as structuring structures, that is to say as principles of generation and structuring of practices and representations which can be objectively “regulated” and “regular” without being in any case the product of obedience to rules, objectively adapted to their goals without presupposing a conscious aim of ends nor an express mastery of the operations necessary to achieve them and, being all this, orchestrated collectively without being the product of the orchestral action of a conductor. (Bourdeiu 72) Devoid of conscious intention to produce recurring results, inhabiting the middle of paper ...... ng existence by silencing the emotional, psychological and physical burden with the aid of injectable narcotics; some will seek treatment and others will inevitably perish. The harsh reality of poverty is the predestined cycle of life and death at the hands of misery, a fate that seems almost inevitable. They are blind to the structural and ideological forces surrounding racism since in everyday interactions, individuals – and larger categories of individuals are defined by skin color – confirm to themselves and others that they deserve their fate. Understanding the ethnic components of habitus and the invisible, unconscious coercion of intimate apartheid unravels the symbolic violence that blames victims and hides power. It identifies the brutal play of structural forces that are expressed in daily behavior. (Bourgois, Schönberg 29)