...Explain what is meant by the ‘correspondence principle’ The correspondence principle is all the lessons that are taught to you in school but they are not directly taught. For example, simply through every day workings of the school, pupils become accustomed to accepting hierarchy and competition. Suggest three criticisms that other sociologists may make of the functionalist view of the education system? Functionalists see education as a process that instils the shared values of society as a while, but Marxists argue that education in capitalist society only transmits the ideology of a minority, the ruling class. The interactionist Dennis Wrong argues that functionalists have an ‘over-socialised view’ of people as mere puppets of society. Functionalists wrongly imply that pupils passively accept all they are taught and never reject the schools values. Unlike Davis and Moore, the New Right argue that the state education system fails to prepare young people adequately for work. This is because state control of education discourages efficiency, competition and choice. Outline some of the ways in which government educational policies may have affected social class differences in educational achievement? Marketisation brought in a change in selection policies, it brought in a funding formula that gives the school the same amount of funds for each pupil, also exam league tables that rank each school according to its exam performance and make no allowance for the level...
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...given to the veil is simple and is explicitly cited in Rethinking Muslim Women and the Veil, it is that "the popular Western notion that the veil is a symbol of Muslim women's oppression is a constructed image that does not represent the experience of all those who wear it." My stance on the subject of veiling will be in support of: those who wear the Veil (or as I will interchangeably mention it in this paper, "Hjiab" - Arabic term for head scarf) do it so by their own will and not to represent the view of oppression that has been deemed on it, also, to reiterate that the Qur'an or any other Islamic text do not support the views of oppression of women. Through my investigation of the two given articles, I will support my view with the help of three different articles that share the same type of commentary on the issue of Veiling. My inclusion of the article Eastern Veiling, Western Freedom by Nancy J. Hirschmann will bring about the realities of the Islamic practice of veiling 'in terms of the notion of freedom', another concept that is mentioned several times in resemblance is how the Westerners view the Veil as the 'ultimate symbol, if not tool, of gender oppression'. The next article I am using to support my stance is Unveiled Sentiments: Gendered Islamophobia and...
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...Press, 1997: 233-247. AP. “Swedish Preschool Goes Gender Free”. Stuff.co.nz. 29 June 2011. 16 Sept. 2011. Ascencio, Marysol. “Migrant Puerto Rican Lesbians: Negotiating Gender, Sexuality, and Ethnonationality”. NWSA Journal 21.3 (2009): 1-23. Benton-Cohen, Katherine. Borderline Americans: Racial Division and Labor War in the Arizona Borderlands. Cambridge: Harvard University Press, 2009. Bornstein, Kate. My Gender Workbook: How to Become a Real Man, a Real Woman, the Real You, or Something Else Entirely. New York: Routledge, 1997. Brodkin, Karen. “How Jews Became White”. White Privilege: Essential Readings on the Other Side of Racism. 3rd ed. Ed. Paula S. Rothenberg. New York: Macmillan, 2008: 35-48. Crane, Betsy and Crane-Seeber, Jesse. “The Four Boxes of Gendered Sexuality: Good Girl/Bad Girl and Tough Guy/Sweet Guy Sexual Lives: A Reader on the Theories and Realities of Human Sexualities. Eds. Robert Heasley and Betsy Crane. New York: McGraw-Hill, 2003: 196-217. Crenshaw, Kimberle Williams. “Traffic at the Crossroads: Multiple Oppressions”. Sisterhood is Forever: The Women’s Anthology for A New Millenium. Ed. Robin Morgan. New York: Washington Square Press, 2003: 43-57. Enloe, Cynthia. “Nationalism and Masculinity”. Bananas, Beaches and Bases: Making Feminist Sense of International Politics. Berkeley: University of California Press, 2000: 42-64. Enloe, Cynthia and Joni Seager. “Snapshot of...
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...The test will focus on material covered since the Midterm Exam: Unit #7: Deviance and Social Control * Schaefer and Haaland, Ch. 7 * Wolf, “The Rebels: A Brotherhood of Outlaw Bikers” * Video: Faking the Grade Unit #8: Sociological Research Methods * Schaefer and Haaland, Ch. 2 Unit #9: Social Stratification / Politics and Economics * Schaefer and Haaland, Ch. 8 and Ch.14 * Bales, “A New Slavery” OR Reiter, “Serving the Customer: Fast Food is Not about Food” Unit #10: Global Inequality * Schaefer and Haaland, Ch. 9 * Eglitis, “How Economic Inequality Benefits the West” OR Klein, “The Discarded Factory….” * Video: NO LOGO Unit #11: Racial and Ethnic Inequality * Schaefer and Haaland, Ch. 10 and Ch. 16 pp. 375-377 * Video: The Real Avatar – optional Unit #12: Gender and Family * Schaefer and Haaland, Ch. 11 and Ch. 12 pp. 254-259, 262 and 265-267 * Adam, “Why Be Queer?” * Kimmel “Masculinity as Homophobia” * Video: Tough Guise 1. Explain how Daniel Wolf used participant observation to conduct research on biker gangs and how he used the interactionist perspective and labeling theory in his analysis. Define the term counter-culture, say how this concept applies to biker gangs, and use the conflict perspective to explain why people might join a counter-culture such as a biker gang. Use Merton’s anomie theory and the cultural transmission theory of deviance...
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...Christopher McCormick’s (2010), Constructing Danger: Emotions and the Mis/ Representations of Crime in the News, is a collection of news media excerpts that McCormick analyses in relation to archived police reports and statistics, victimization and self-report surveys, along with condensed versions of ‘professional’ lectures given at a conference about how the media reports crime. Before I elaborate on how McCormick structured his analyses throughout his book and its relevance to his critiques, I will begin by discussing his main arguments. From this, I am able expand on the pedagogical relevance of his work to my own feminist critiques regarding some problems I found in the organization of his book and his methodologies. I argue, that we also need to question where McCormick got his ‘facts’ to make comparisons and the implications that individual subjectivities have in the ‘knowledge(s)’ about crime and articulations of identity. McCormick argues that Constructing Danger is a pedagogical piece that encourages readers to think critically about the ways in which crime is represented in the news media. McCormick focuses on the use of emotion in the ideological and discursive production of crime in the news and the implications it has on how individuals, see, hear and read the news. McCormick suggests, that the news media is not free from ‘bias’, for the news represents crime in a way that simultaneously exorcises and triggers emotion, which in turn, effects the ways in which individuals...
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...“white middle-class experience”, and in doing so, “upholds the larger system of racism by denying its existence”. Contrary to a universalist and post-racial perspective, Harper contends that (specifically) Black Americans’ relationship with veganism is greatly affected by various social factors such as environmental racism - the lack of access to public transportation to get to healthier food options, and the placement of dumps, truck depots, fast-food chains, and liquor stores in close proximity to their homes. Harper also links racialization to class and argues that class determines who gets to live where in relation to healthier environments. She concludes that the absence of any race and class-consciousness in the popular vegan literature...
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...White Privilege Racism has been prevalent since the beginning of time. Whites sometimes deny the existence of racial inequity unconsciously, not realizing that there is such a thing as unearned privilege. White males for example usually only think of themselves as males, whereas a Black man usually will always think of themselves as a Black male. Being the minority and part of societies out-group hinders those even if they are not being oppressed knowingly by their white counterparts, who should be educated and made aware of this unseen discrimination. Unearned Privilege Critical Race Theory Critical race theory examines society closely and partly signifies that racism is engrained in American society. Being White and part of the in-group is something critical race theory takes a look at, and is the other side of the coin of being racist, whether it is consciously or unconsciously. Whites in general are born with opportunities Blacks are not inherently given. It is a choice to be racist, but it is not a choice to choose your race, Michael Jackson excluded. The system of white privilege in North America has been long established, going back to when the Europeans came to this strange continent by accident. When the British and French set up colonies, they fought and oppressed the native americans, establishing dominance that carries on to this day, but not only with Native americans, but any other hyphenated group, ie African-Americans, Asian-Americans, Mexican-Americans...
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...At the Ballet: The Experiences of the Black Ballerina Historically, there have been strict norms for femininity in ballet which have remained relevant in modern times; ballerinas are expected to be lean and willowy, tall and blonde, in which is reflection of the traditional body ideal of classical Russian ballet. They are expected to use light, graceful, and fluid movements, which in turn established the body ideal. Uniformity is desired among the female dancers, as the art form requires symmetry and balance when performing as a group. However, as a male, the only requirement is to be good support for the ballerinas (Howard, 2017), resulting in a less strict standard of beauty. Ballet, since its inception, has been a sport that was incurred...
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...Engendering the Subaltern Subject: The Sexual Identity of Gay Asian Men We live in a world wherein we are controlled by our society. Society dictates what can and cannot be done, what is right and wrong, what is to be accepted and what is to be shunned. In our world today, we feel the need to conform to the norm, to feel as though we somehow belong, that we are a part of something bigger – that we belong to a community. In our world today, we are also encouraged to set ourselves apart from everyone else, to be our unique; our own person, but being different is something that is not generally accepted, the very notion that society brings forth, that we need to be our own person, society also contradicts because you can only be so different – it is as if there is a certain level of difference that can be tolerated, and anything beyond that comfort zone is deemed to be wrong. Today, it has become evident that more people have gathered the courage to defy society’s comfort zones and rise above them. Now, we see an increasing number of homosexuals that are becoming more open about their sexuality, but the question there is, are they coming out of the closet explicitly? Or is it simply an implied action? In the Philippines, we have local scenes that vividly showcase homosexual pride. We see this through the pubs that welcome gay acts to perform every now and then, the parlors whose staff consists primarily of gay stylists, even through the media we see how homosexuality is showcased...
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...Comparison of Second and Third Wave Feminism A historical Social Movement that had major implications for the future was the Feminist movement during the 1960s-1970s often referred to as the Second Wave of feminism. This movement’s peak was during these two decades although it lasted until the 1980’s. This historical social movement is interesting because it was almost immediately followed by what is referred to as the third wave of feminism, which began in the 1990’s and still exists today. Both movements focused on aspects of women’s rights although they differ in rhetoric. The emergence and decline of second wave feminism was a necessary event which led to the third wave of feminism. The term second-wave feminism refers mostly to the radical feminism of the women’s liberation movement of the late 1960s and early 1970s. Second-wave feminism grew out of leftist movements in postwar Western societies, such as student protests, the anti–Vietnam War movement, the lesbian and gay movements, and, in the United States, the civil rights and Black power movements (Krolokke, Sorensen, p. 8). During this period other movements that were critical of capitalism and imperialism focused on the interest of oppressed groups: working classes, minorities, women and homosexuals. Even during this period of social upheaval women found themselves servicing the revolution, cut off from real influence and thus, once again, exposed to sexism (p. 9). To combat this, women began to form...
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...Whether observed through the perspective of the media or within a historical context, women at a national premise have a greater awareness in the struggle of gender equality and female identification. Feminism looks at how the social, economic and political structures affect and shape women at the individual level. Accordingly, feminist theories analyze the relationship between gender differences, gender inequality and oppression. The idea of ‘waves’ in Canadian Feminist movements have been both diverse and dynamic in the act of coalition to obtain specific goals and broader changes in society. At the beginning of the 20th century, industrialization and nation-building came attached with a gender ideology that prescribed the public/private division between male and females. In modern-day Canada, issues concerning equal rights in the public and private sphere of women have become more relevant to the female community. In contemporary Canada, the discussion of sex work and the ‘entertainment industry’ is a controversial subject to many women. The traditional view is expressed to view these workers as individuals who have chosen this path as ‘immoral criminals’ or ‘victims’ of aggression. There is not much sympathy for these women as they are degraded to be invisible within Canadian society. Given the blind eye, these sexual deviants have historically served as an representation to regulate women of the public sphere. However, it is necessary to make distinctions of the ‘hierarchy’...
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...teaching their pupils about Blacks, Latinos, Asians, Native Americans, and other descendants of color. However, multicultural education is not complete if it doesn’t challenge the root of structural racism and racial oppression: the matter of white privilege. It’s vital to understand white privilege and the role it plays in affecting society. In essence, white privilege is an unwilling and non-owned racism that has been ingrained into our mindset throughout history, and it affects how we interact with each other and how those who don’t share such advantages are affected. It’s a permeating factor responsible for many inequalities faced among races, widening the social gap between white and nonwhite Americans. Accessibility to education, jobs, and housing are all directly affected by societal inconsistencies of privilege and power. Ultimately, racism isn’t caused by white privilege; white privilege is caused by racism. Yet racism isn't a problem that resides in the minds of individuals; it lies rooted deep in our social institutions. It is necessary we reconstruct the societal ideologies of race and class to expel this self-perpetuating cycle. In this essay I will address these racial struggles for power and privilege, the role it plays in education, and my personal experience towards racism and how it has affected me as a person. Privilege, as defined by Websters Dictionary, is a ‘special right, advantage, or immunity available only to a particular person or group’. In that sense,...
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...1 RACE, GENDER, & LEADERSHIP Race, Gender, & Leadership: What Impact Does Race and Gender have on Leadership Advancement for Women and Women of Color? Dawn MJ Hyman University of Baltimore 2 RACE, GENDER, & LEADERSHIP Introduction Race and gender disparities in public leadership still plague the workplace despite the continued growth of a more diverse demographic landscape. For women and women of color, this presents a unique challenge in their aspirations for leadership positions as well as how they are perceived and behave as leaders. We will examine leadership through the context of race and gender, discuss biases, perceptions and stereotypes, compare and contrast leadership experiences between women and women of color, review leadership behavior with regards to agency, and then complete the discussion with a summary and conclusion. 3 RACE, GENDER, & LEADERSHIP Race, Gender, & Leadership: What Impact Does Race and Gender have on Leadership Advancement for Women and Women of Color? Depending on the definer, leadership has taken on a host of various definitions – with most depicting the use of power, authority, and influence to promote the actions of others for goal achievement (Yukl, 2009). Early on, while studies have been conducted on men and leadership, women – particularly women of color – were excluded completely from this research until the 1970’s and 1980’s (Chemers, 1997). It’s critical to address the current scarcity of leaders...
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...Evaluate feminist views on the role of religion in society today. (33 marks) Feminists argue that in religion there is evidence of an oppression against women. Feminists highlight four main ways in which religion oppresses and subordinates’ women, these are: Sacred texts (feature predominantly male gods and profits as well as being written and interpreted by men. Women in sacred texts are presented in a negative light.); Places of worship (There are often rules preventing women from participating fully, for example, in Islam, women are not able to touch the Qur’an); Religious organization and hierarchy (male dominated- Orthodox Judaism and Catholicism forbid women to become priests); and religious laws and customs (Many religions legitimate and regulate women’s traditional domestic and reproductive role e.g. Catholic Church bans abortion and artificial contraception). These examples clearly show that there is a gender issue in religion, however are these feminist views as valid in todays society as in the past? Some would say that feminist views on the role of religion are valid as they do recognise gender inequality in religion. It is clear that religion is extremely patriarchal from the teachings to the hierarchy. Within religious organisations, women are often found at the bottom of the career ladder, facing the same glass ceiling barrier of prejudice and discrimination that stops them from rising higher up the hierarchy in the workplace. Despite legal obstacles...
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...Celeste were wonderful throughout my research process, helping me to observe classes and arrange student interviews at the schools. I greatly appreciate all the suggestions, insights and comments of my committee members. Thank you to all of them: Dr. Kuttruff, my external committee member, for her interest in following the steps of my dissertation; Dr. Magill, for bringing a very challenging and valuable perspective to my research; Dr. Lee, for her deep knowledge and expertise in the field of physical education; and Dr. Harrison, for his mentoring and expertise on issues of race and physical activity. Dr. Harrison, I have greatly appreciated, valued, and enjoyed all of our conversations (and in four years there were many) and sharing experiences on this topic. I want to thank my minor professor, Dr. MunroHendry, for guiding me to understand the complex world of the “Curriculum Theory Project,”...
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