Skeggs (cited in Pini & Previte 2013, 345) states that “class is always codified through bodily dispositions: the body is the most ubiquitous signifier of class.” An example of this is the distinction constructed between gender and sex. While sex has been understood as referring to the biological characteristics that distinguish males from females, gender conceptualizes the social, psychological, and cultural traits that distinguish males and females (Wharton, 2011, 4). Bourdieu interprets this distinction as a result of status; sex is given a status because it is innate while gender is constructed and must be learned (Wharton, 2011, 4). This fundamental constructed distinction can be considered to perpetuate further inequalities. An example of this is the social stigma of gender that is represented through the body and experienced through the stereotype of the "bogan". In a study by Barbara Pini and Josephine Previte (2013, 358) it emerged that “In addition to motherhood, the bogan woman is judged incredibly harshly for her inability to embody bourgeois femininity, such as demure, soft, gentle and slender.” These stereotypes normalize a class-based hierarchy of taste, heavily influenced by Bourdieu's theory of the Habitus. Habitus refers to “a set of dispositions, expectations, and behaviors that influence “practices, perceptions, and attitudes” that members of a social class interpret as normal or appropriate (Gray and Kish-Gephart, 2013, 671). Therefore, Bourdieu's theory of habitus can be used to perform a class analysis that highlights the hidden but still relevant language of class in gendered society. Furthermore, it can also be used to highlight the power of those with status to define the “norm” and thus exclude those who do not fit within its boundaries (Bauman, 2004, 106). However, this topic is limited by