The cultural capital of a person is linked to his or her habitus (embodied disposition and tendencies) and field (social positions), which are configured as a social-relation structure.[9] The field is the place of social position that is constituted by the conflicts that occur when social groups endeavour to establish and define what is cultural capital, within a given social space; therefore, depending upon the social field, one type of cultural capital can simultaneously be legitimate and illegitimate. In that way, the legitimization (societal recognition) of a type of cultural capital can be arbitrary and derived from symbolic capital.