system, but on the odd occasion has been used or developed in other discourses. Use of Bourdieu's cultural capital can be broken up into a number of basic categories. First, are those who explore the theory as a possible means of explanation or employ it as the framework for their research. Second, are those who build on or expand Bourdieu's theory. Finally, there are those who attempt to disprove Bourdieu's findings or to discount them in favour of an alternative theory. The majority of these works deal with Bourdieu's theory in relation to education, only a small number apply his theory to other instances of inequality in society. Expansion A number of works expand Bourdieu's theory of cultural capital in a beneficial manner, without deviating from Bourdieu's framework of the different forms of capital. In fact, these authors can be seen to explore unarticulated areas of Bourdieu's theory as opposed to constructing a new theory. One creative modification of Bourdieu's work is that of Emirbayer & Williams (2005), who use Bourdieu's notion of fields and capital to examine the power relations in the field of social services, particularly homeless shelters. The authors talk of the two separate fields that operate in the same geographic location (the shelter) and the types of capital that are legitimate and valued in each. Specifically they show how homeless people can possess "staff-sanctioned capital" or "client-sanctioned capital" and show how in the shelter, they are both at the same time, desirable and undesirable, valued and disparaged, depending on which of the two fields they are operating in. Although the authors do not clearly define staff-sanctioned and client-sanctioned capital as cultural capital, and state that usually the resources that form these two capitals are gathered from a person's life as opposed to their family, it can be seen how Bourdieu's theory of cultural capital can be a valuable theory in analysing inequality in any social setting. On the other hand, some have introduced new variables into Bourdieu's concept of cultural capital. The work of Emmison & Frow (1998) centers on an exploration of the ability of Information Technology to be considered a form of cultural capital. The authors state that "a familiarity with, and a positive disposition towards the use of bourgeoisie technologies of the information age can be seen as an additional form of cultural capital bestowing advantage on those families that possess them." Specifically