Sociology Paper 1 People
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Sociology Paper 1 People - Leaderboard
Sociology Paper 1 People - Details
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24 questions
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| Bordieu (1984) | Bourdieu's concept of cultural capital refers to the collection of symbolic elements such as skills, tastes, posture, clothing, mannerisms, material belongings, credentials, etc. that one acquires through being part of a particular social class. Cultural Capital: Knowledge, Attitudes. Economic Capital: Cash/ Assets. Social Capital: Networks of Influence. |
| McLuhan (1984) | Global Village. Driven by industry, travel a globally accessible media and internet in particular. |
| Mead (1935) | Studied tribes in Samoa and Papua New Guinea. Studied gender roles in tribes. Arapesh Tribe: both gentle and co-operative. Mundugumor Tribe: both violent and aggressive. Tchambuli Tribe: females violent, males gentles |
| Nayak (2003) | 'White Wannabes' white british males who dressed, acted and spoke in a way that was influenced by black, hip-hop culture. E.G. Ali G. |
| Parsons (1955) | Females have an 'expressive role' in the family. Natural and based on their childbearing role, but if reinforced by socialisation. Males have an 'instrumental role' in the family, that of breadwinner and protector. Natural based on their physical strength and reinforced through socialisation. |
| Oakley (1981) | Gender roles are socially constructed through socialisation. Children are socialised into their gender roles by their families: Manipulation, Canalisation, Verbal Appellation, Different Activities. |
| Skelton and Francis (2003) | Peer groups in primary schools. E.G. in the classroom and playground. Play is gendered, boys dominating space and playing more active games. Girls took part in separate activities like hopscotch. |
| Lees (1983,1997) | Peer pressure put on teenage girls by boys. E.G. double standards applied to girls and boys sexual behaviour, like the term 'slag' used to control girls behaviours. Boys praised and Girls criticised. |
| Harris (1998) | Peer pressure and comparative influence of parents and peer groups. Peer groups can be more influential than families in shaping children's identities. An individuals desire to conform is a stronger influence than the peer groups overt pressure/bullying. |
| Sewell (2000) | Concept of 'cultural comfort zones' to describe the way in which we like to associate with those who are similar to ourselves. Links particularly to African-Caribbean boys. |
| Bowles and Gintis (1976) | Hidden curriculum exists, but did not think that is was just about learning shared norms and values. Education system is a 'Giant myth-making machine', brainwashed children through the hidden curriculum into obedience. |
| Mulvey (1975) | Uses the concept of the 'male gaze' to describe how the camera in films 'eyes up' female characters, encouraging viewers to assess their bodies and their attractiveness, from a male perspective. |
| Young (2007) | Argues that the media is partly responsible for criminality. Young argues that the media has created a 'bulimic society' - one with constant hunger and desire to binge on anything and everything. The bulimic society is one in which even those with little money are 'hooked on Gucci, BMW, Nike, watching TV 11 hours per day ... worshipping success, money, wealth and status' but at the same time are 'systematically excluded from its realisation'. It is a culture of 'get rich or die trying', when too often only the latter alternative is available. Young argues that this can explain criminality among youths from deprived backgrounds. |
| Modood (1997) | Number of generational differences over the issue of identity, suggesting that second generation ethnic minorities from both African-Caribbean and Asian backgrounds felt much more British than their parents, whilst still seeing their ethnic origin as a key part of their ethnic identity. |
| Waddington (1999) | A "canteen culture" refers to the way in which people working in a particular workplace can develop a shared set of values and prejudices. |
| Modood (1997) | Argured that British-Asian youth felt more religious than there white British counterparts (67% vs 5%) |
| Ghumann (1999) | Tradition, religion, and family values especially respect for elders and the importance of prayer were central aspects of the primary socialisation of British-Asian children. |
| Jacobson (1997) | Provides evidence to back Ghumann and Modood up. Many young British-Pakistanis adopt a strong religious identity in response to social exclusion and marginalisation. |
| Johal (1998) | Many educated young members of the British-Asian community actually form a hybridity identity (Brasian). Use their Asian identity at home, 'White Mask' in public spaces. |
| Butler | Reinforces Johal's view on increasing presence on hybrid identities. Found that third-generation British Muslim women for identities that included western ideas about education, careers and equality but retain traditional views on marriage and family. |
| Brah (1996) | Supports Johal's views by suggesting that British-Asian youth in -particular a very skilled cultural code switchers. Suggests that they are able to successfully negotiate their own identities beyond the limits of white British and Asian cultures. |
| Gilroy (1993) | African-Caribbean identity could be described as 'Black Atlantic' because young Black people in the UK identified with the racism and powerlessness they saw themselves as sharing with their American peers. |
| James (1993) | Supports Gilroy's findings by suggesting that the experience of racism has unified the culture and identity of Afro-Caribbeans in the UK. They have developed a collective black identity as a result of racism/marginalisation. |
| Cashmore and Troyna (1990) | Provides an explanation for James' findings because they are that a common reaction to racism experience by ethnic |