computers are "machines" that form a type of objectified cultural capital, and the ability to use them is an embodied type of cultural capital. This work is useful because it shows the ways in which Bourdieu's concept of cultural capital can be expanded and updated to include cultural goods and practices which are progressively more important in determining achievement both in the school and without. Dolby (2000) cites the work of Hage, who uses Bourdieu's theory of cultural capital to explore multiculturalism and racism in Australia. Hage's discussion around race is distinct from Bourdieu's treatment of migrants and their amount of linguistic capital and habitus. Hage actually conceives of "whiteness" as being a form of cultural capital. 'White' is not a stable, biologically determined trait, but a "shifting set of social practices." He conceptualizes the nation as a circular field, with the hierarchy moving from the powerful center (composed of 'white' Australians) to the less powerful periphery (composed of the 'others'). The 'others' however are not simply dominated, but are forced to compete with each other for a place closer to the centre. This use of Bourdieu's notion of capital and fields is extremely illuminating to understand how people of non-Anglo ethnicities may try and exchange the cultural capital of their ethnic background with that of 'whiteness' to gain a higher position in the hierarchy. It is especially useful to see it in these terms as it exposes the arbitrary nature of what is "Australian", and how it is determined by those in the dominant position (mainly 'white' Australians). In a path-breaking study, Bauder (2006) uses the notions of habitus and cultural capital to explain the situation of migrants in the labor market and society. Bourdieu's theory has been expanded to reflect modern forms of cultural capital. For instance, studies conducted by Asaf Nissenbaum and Limor Shifman (2017) on the topic of internet memes, utilising the website 4chan to analyse how these memes can be seen as forms of cultural capital. Discourse demonstrates the different forums and mediums that memes can be expressed through, such as different 'boards' on 4chan. Additionally, scholars have extended Bourdieu's theory to the field of religion where embodied cultural capital allows middle classes for developing distinctive religious styles and tastes. Through these styles and tastes, they draw symbolic class boundaries in opposition to co-believers from lower-class backgrounds. Education Sociologist Paul DiMaggio expands on Bourdieu's view