During many years, knowledge was used as a form of bartering currency, allowing individuals to participate in debates that would be beneficial to their own causes. However, late-stage capitalism has created new forms of cultural capital. In a hyperspectacle society, people flaunt their new societal status (i.e., new money), overpowering media and communication. This shift has significant implications for intercultural research and education, as it highlights the evolving dynamics of power and influence in a globalized world.

Moreover, the intersection of money and interculturality is often overlooked in academic research. While economic factors play a crucial role in shaping cultural interactions and exchanges, they are not always adequately addressed in intercultural studies. This gap in research can lead to an incomplete understanding of how financial resources and economic power influence cultural dynamics and educational outcomes.

Bourdieu, P. (1986). The forms of capital. In J. Richardson (Ed.), Handbook of Theory and Research for the Sociology of Education (pp. 241-258). Greenwood.

Lipovetsky, G., & Serroy, J. (2013). The Aestheticization of the World: Living in the Age of Artistic Capitalism. Polity Press.

In a recent paper about Mexican Indians in Jail, I reflected on the importance of money between the inmates and the representatives of law: Judges, Lawyers. My hypothesis is that social mediators like layers, teachers, doctos, priests, etc. are subjected to at least two ethical systems often incompatible, which produce cognitive disonance and a general state of stress, which is alleviated with the transfer of money, from both sides, in the case studied giving money to lawyers, or judges reduces the stress of an uncertain process, whereas the receiving end reduces that cognitive dissonance with the confort that money produces. I wonder whether these reflections are useful for your project.