Historically adventure has been associated with successful, yet, dangerous endeavours that expand the knowledge, wealth, reputation, or safety of society. Previous research would suggest that the practices and stories of adventure have guided and benchmarked societal morals and ideas considered common �truths�. In New Zealand, society�s understandings of adventure are entwined with a mythologised cultural identity based on the egalitarian minded and physically active, outdoor pioneering male. These ideals were complimented and presented as a global representation of New Zealand by Sir Edmund Hillary�s successful climb of Mount Everest in 1953. The purpose of this thesis is to examine New Zealand�s understandings of adventure since 1953. The thesis centres its enquiry on a group of individuals who have obtained social distinction as adventurers, seeking to scrutinize in their adventure practice and narratives, adventure understandings that are legitimised or invalidated. Sociologist Pierre Bourdieu�s theoretical concepts guide the enquiry approach. Bourdieu sought to transcend the false antinomy of sociology that presented dualist perspectives, such as the individual and society, conceptualising all practice in a dynamic matrix of relational social space. The individuals with distinction as adventurers personify the socially recognised and valued features of adventure. Equally, however, an amalgamation of features does not infer a definitive understanding. The substance of understandings, Bourdieu suggests, is in the relational strategies, consistencies, transformations, and knowing misrecognitions that frame the features of a practice in a social space. The research process adopted to examine the adventure understandings was a biographical narrative approach. The contention of this approach being, that in stories of life experience individuals with adventure distinction construct self and social meaning. The published autobiographical adventure narratives, media interviews, and related accounts of 12 New Zealand adventurers provided the initial research material. Additionally, nine of the adventurers took part in research interviews. The interpretation of the research material was framed by three of Bourdieu�s prominent conceptual ideas; the development of �habitus�, the struggle for �capital� in the field of adventre and the legitimacy of �distinction�. This interpretation was facilitated by theories related to adventure and leisure practice, the risks and contexts of adventure, and to individual, subcultural, and social identity. By applying a Bourdieusian lens on the practice and narratives of New Zealand adventurers with distinction, this thesis illuminates new aspects of New Zealand�s cultural understandings of adventure. It revealed a contested and relational struggle to have some practices legitimised as adventure and others devalued as contrived common thrills, or fortuitously survived reckless epics. A practice that typifies the thrill spectrum is �Bungy Jumping�, the contemporary global representation of adventure in New Zealand. In regard of epic practices, topical through the period of adventure interviews was the 2004 motion picture �Touching the Void�. Although this involved English climbers in South America in the 1980s, it has retained global prominence as a modern adventure/survival epic. The interpretation of this contested adventure space details the valued and recognised features that construct New Zealand�s understandings of adventure. The findings also provide an empirical basis for the equally valued misrepresented adventure understandings related to injury, exclusivity, and normalisation of practice. Additionally, the research interpretation indicates the potential for transformation of adventure understandings. Finally, although the study is situated within a specific social and historical context, it contributes to the on-going exchange of meanings about adventure, especially in relation to outdoor practice, in contemporary society.

Historically adventure has been associated with successful, yet, dangerous endeavours that expand the knowledge, wealth, reputation, or safety of society. Previous research would suggest that the practices and stories of adventure have guided and benchmarked societal morals and ideas considered common �truths�. In New Zealand, society�s understandings of adventure are entwined with a mythologised cultural identity based on the egalitarian minded and physically active, outdoor pioneering male. These ideals were complimented and presented as a global representation of New Zealand by Sir Edmund Hillary�s successful climb of Mount Everest in 1953. The purpose of this thesis is to examine New Zealand�s understandings of adventure since 1953. The thesis centres its enquiry on a group of individuals who have obtained social distinction as adventurers, seeking to scrutinize in their adventure practice and narratives, adventure understandings that are legitimised or invalidated. Sociologist Pierre Bourdieu�s theoretical concepts guide the enquiry approach. Bourdieu sought to transcend the false antinomy of sociology that presented dualist perspectives, such as the individual and society, conceptualising all practice in a dynamic matrix of relational social space. The individuals with distinction as adventurers personify the socially recognised and valued features of adventure. Equally, however, an amalgamation of features does not infer a definitive understanding. The substance of understandings, Bourdieu suggests, is in the relational strategies, consistencies, transformations, and knowing misrecognitions that frame the features of a practice in a social space. The research process adopted to examine the adventure understandings was a biographical narrative approach. The contention of this approach being, that in stories of life experience individuals with adventure distinction construct self and social meaning. The published autobiographical adventure narratives, media interviews, and related accounts of 12 New Zealand adventurers provided the initial research material. Additionally, nine of the adventurers took part in research interviews. The interpretation of the research material was framed by three of Bourdieu�s prominent conceptual ideas; the development of �habitus�, the struggle for �capital� in the field of adventre and the legitimacy of �distinction�. This interpretation was facilitated by theories related to adventure and leisure practice, the risks and contexts of adventure, and to individual, subcultural, and social identity. By applying a Bourdieusian lens on the practice and narratives of New Zealand adventurers with distinction, this thesis illuminates new aspects of New Zealand�s cultural understandings of adventure. It revealed a contested and relational struggle to have some practices legitimised as adventure and others devalued as contrived common thrills, or fortuitously survived reckless epics. A practice that typifies the thrill spectrum is �Bungy Jumping�, the contemporary global representation of adventure in New Zealand. In regard of epic practices, topical through the period of adventure interviews was the 2004 motion picture �Touching the Void�. Although this involved English climbers in South America in the 1980s, it has retained global prominence as a modern adventure/survival epic. The interpretation of this contested adventure space details the valued and recognised features that construct New Zealand�s understandings of adventure. The findings also provide an empirical basis for the equally valued misrepresented adventure understandings related to injury, exclusivity, and normalisation of practice. Additionally, the research interpretation indicates the potential for transformation of adventure understandings. Finally, although the study is situated within a specific social and historical context, it contributes to the on-going exchange of meanings about adventure, especially in relation to outdoor practice, in contemporary society.

While the connection between major choice and career goals seems logically obvious, research exploring this process is limited, particularly concerning how socio-economic class, based on parents' educational levels, influences the choice process. An important initial step in understanding this larger process is to explore how SES-based differences affect the process of choosing a major, a career goal and the way in which students link their major to a possible career. This study utilizes a comparative interview design to explore the lived experiences regarding major and career aspirations of first generation and traditional college seniors who have transferred from a community college to Portland State University. This study considers a first generation student to be any student that does not have a parent that has graduated from a four-year university in the United States. A traditional student is any student that has one or more parents who have earned at least a four-year degree in the U.S. Using a conceptual framework based on Pierre Bourdieu's work on social reproduction, this qualitative interview study examines how social and cultural capital as well as habitus influences first generation and traditional community college transfer students' choice of career, major and the link these students make between the two. This research found that the majority of students, both first generation and traditional community college transfer students, gained domain specific information that helped them with their major and or career goals from mentors such as, professors and academic advisers. However, Traditional students received "life advice" and encouragement from family members and employers that helped them to stay on track and gain inside information regarding their career choices. Traditional students used their past and current work history to assist them in strengthening their chances at realizing their career goals. Many traditional students planned to use the degrees they earned at college to advance within fields they already were working in. In comparison, it was only after they started college and settled on specific majors that first generation students looked for work experiences to help explore possible occupational outcomes. Another major difference between the two groups of students was that traditional students linked their majors to multiple jobs in an occupational area while first generation students linked their major to specific occupational positions. While there has been a large amount of research in the United States using Bourdieu's theory to examine how micro processes of language and teacher's expectations are utilized to maintain social stratification in K-12 education, there has been little research done on the micro processes that occur in college that lead to the reproduction of social class. This thesis illustrates how family background-based advantages that lead to differences in students' K-12 success actually continue after they enter higher education. By drawing attention to the importance of how family-background impacts major and career choices for community college transfer students after they arrive at the university, this thesis contributes to Bourdieu's explanation of how education at all levels contributes to the reproduction of a socially stratified society.

Sociologists of punishment generally agree that the American prison exacerbates social inequality, but the mechanisms by which it does so remain somewhat fuzzy. This thesis pulls from the tradition of Pierre Bourdieu (1930-2002), a canonical theorist of power and inequality, and specifically his three "thinking tools" of field, capital, and habitus, to unveil these mechanisms. Empirically, I turn to ethnographic data I collected in a minimum-security men's prison that is generally reserved for convicts who will be released to one of the three most populated counties in Oregon. I explore how soon-to-be-released prisoners (i.e., prisoners who will be released within six months) understand and prepare for their exit. Data suggest most prisoners approaching release want to adopt an honest working class style of living, and that many take proactive steps they perceive as likely to increase their chances of accessing this lifestyle (sometimes called the "straight life"). However, I argue that any (re)integrative potential emerging from these conscious and interest-oriented strategies are at risk of being trumped by two processes I title "capital erosion" and "habitus adjustment." I frame these as unintended, but nevertheless strong, consequences of imprisonment. Ultimately, I suggest imprisonment worsens existing patterns of inequality by means of draining power from the nearly powerless and disintegrating the poorly integrated.