I wanted to open up a debate around the notion of 'Cultural Capital' espoused by the resent OFSTED 2019 guidelines for schools. It is astounding OFSTED are using the terms 'Cultural Capital' to judge learning aspirations and ways of teaching young folk. Having been a teacher for a long time and read the recent OFSTED paperwork (and dipped in and out of postgraduate learning I am left reminiscing about the times before teaching when I studied Popular Culture and Philosophy of Education respectfully) and know a thing or two about Bourdieu's outlook on cultural capital. I would like to know why OFSTED have included 'cultural capital' without indeed respect to 'Social Capital'? Let us not fool ourselves, cultural capital implies aesthetic appreciation. If we are to be 'responsive teachers' then fundamentally we know that child development is powerfully shaped by social capital (families, and other social networks that children and young folk engage in outside of the educational institution). Today children live in a deficit of social capital. Lives and relationships are diverse and fragmented = we have pluralistic values. In return this lack of secure, predictable and determined social capital means more than ever as educators, we must foster connections with children's families -not only through the means of art, music and literacy, (cultural capital) but knowing we are educational vehicles for convening diverse groups of 'difference!' This short statement brings me back to the days when I studied 'cultural discourse'... You only have to remember or read the legendary likes of Stuart Hall, Raymond Williams, et al (and the Birmingham School of Cultural Studies), past and present day researchers on Cultural studies and education to know that 'cultural capital' is loaded with privileged dispositions and today OFSTED are re-fashioning this phrase for teachers to deliver it though educational means - through the curriculum because we have 'accumulated appreciation' to do so. We are informed by OSTED to teach cultural capital to children and young people. But these folk have a voice and various means to discriminate cultural capital and who can resist it. Why? Because their lives like our politics is different, fragmented and uncertain. Whose cultural capital are we to teach? How is that to be received? What are the implications of doing so from our children? This is even more complicated when you think of the impact on particular 'types' os schools. Here we have variegated schooling types, such as academies, faith schools, and so on. I work with the most precious and vulnerable young people in a wonderful Special Educational School and I think, how can I bridge their cultural capital with their social capital? When both are so fragile discourses made up of complicated dialogues? I would also like to have a discussion with those who included 'cultural capital' in the OFSTED 2019 literature. I look forward to the opportunity should in the near future, the people in the suits come a-knocking!