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AQA Sociology A-level Revision Notes - Education
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- A level sociology
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- A Level Sociology
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Theories on Education - Functionalism, Marxism and FeminismFunctionalism Marxism (Conflict theory) Feminism (Conflict theory)
(Consensus theory)
Education possess an Conflict perspectives Although feminists argue
intention to increase such as marxism are very that education serves to
social mobility, equality of critical - Marxists benefit the patriarchy,
opportunity, promote the contends that education they actually mirror
notion of meritocracy and operates as an ideological certain sentiments or idea
enhance and support tool - manipulating people frameworks around
healthy and informative to think in a certain way toMarxists - therefore
experiences within the legitimise exploitation by education legititmises
school context the ruling class and inequalities - in particular,
inequality feminists argue that ways
Functionalists emphasise in whicn boys and girls
the positive aspects that For Marxists, schools are treated sends subtle
schools provide - for render the ‘proletariat’ to messages about
example Emile Durkheim be passive and resigned appropriate behaviours
argued that education is to fate in life, crushing any and aspirations (which
promoting ‘anomie’ (stand rebellious instinct against can also be argued as a
out individual - no one is a bourgeois economic form of hidden curriculum
left behind) - Durkehim system - Louis Althusser teaching) - all these things
also emphasised the role (neo-Marxist) argued that create the illusion that
of subjects such as education operates an patriarchy is reasonable -
history in teaching ‘ideological state
children their shared apparatus’, i.e. controlling There are different
heritage, promoting people by ‘brainwashing’ branches of feminism that
integration and solidarity (in contrast to a you will be useful to
‘repressive state undertand the complexity
Functionalists have noted apparatus’, which controls of the interrelatioship
how education people through force - between patriarchy and
communicates a message applying Althusser’s idea education:
to children on how to to schools, it can be
interact outside their argued that the ‘hidden Liberal feminists-
familial structures - curriculum’ transmits (progressive) - beleive
Durkheim argued that values such as obedience that things for women are
whilst the family is based and respect for authority, improving in society
on ‘affective whilst free thought is met based on women
relationships’, society is with punishment. At the attitudinal shifts of their
based on ‘instrumental same time, the official career or life aspirations,
relationships’ - as children curriculum portrays which is also supported
progress through school, capitalism as sensible and potentially by schools and
their experience with natural, and other social policies that support
adults become more systems as irrational and women based on the new
formalised, easing them dangerous wave of ‘feminisation of
across this transitional education’ in the sector
phase - Talcott Parsons Bowles and Gintis (1976)
extends and develops this study - Schooling in Sue Sharpe (1996) found
idea, contending that Capitalist America - they that London schoolgirls in
education communicates argue that the the 1970s had completely
to children about how to organisation of schools different priorities and
value achieved status mirrors the workplace aspirations from similar
rather than ‘ascribed expectation - they girls in 1996. She found
,status’ by the family - contends that this acts as that while in the 1970s
furthermore, school rules a ‘correspondence girls’ priorities were
acclimatise children to principle’ which prepares marriage and family, in the
‘universalistic standards’ children into the future 1990s this had switched
rather than ‘particularistic exploitation as part of the dramatically to career.
standards’ by the family proletariat. They While there are a number
emphasise these of potential reasons for
Parsons also contends dimensions, including the this, legislative changes
that education helps to following similarities: such as the 1970 Equal
instil values on Pay Act and the 1976 Sex
competition, equality and School and the Discrimination Act are
individualism - these workplace are likely to have played their
things are crucial to the based on a strict part, hence supporting a
functioning and hierarchy and same liberal feminist
sustaining of our patterns of perspective
capitalist structures - obedience and
however, the family based power Radical feminists - believe
on cooperation and that the education system
‘collectivism’, struggles to Each shares the is a patriarchal institution
teach them - therefore the same values such - they believe that the role
education supplements as punctuality, hard of education is reinforces
and drives this element of work and the patriarchal ideology
individual purpose and appropriate dress (male domination and
meritocratic attitude and suppression over women)
practice External rewards and normalise this
are emphasised in oppression of women and
both - grades in girls
education, pay in
work - rather than Kat Baynard (2011) -
intrinsic reward sexual mistreament and
and enjoyment bullying of women is still
the prevailing norm within
educational institution
Fragmentation and
and this culture of sexism
alienation are also
is not taken as pritority
present in both: in
ast schools - I argue these
schools are
things can be a distraction
workplaces,
when it comes to womens
individuals are split
concentration for school
(by form and
and is one of the
group, subject,
contributors of
department and job
perpetuating the
function, etc.)
inequality culture of men
and women in education
They also contend
that education Marxist feminists - they
transmits a ‘myth believe that patriarhcy is
of meritocracy’, greatly intersectional with
presenting an classist strututures
illusion of social (patriarchal bourgeoisie)
mobility and
blaming the
working class for
their inevitable
, failure
More theories/ ideas of Functionalist, Marxist and Feminist Theories in Education -
Functionalism - organic analogy - metaphorical comparison to body and society -
society collaborates together to produce and maintain an equal opportunity based
society
Marxists - Bourdieu - the role of capital and how its important in life outcomes for
school children
Pierre Bourdieu’s idea of capital (Marxism)
Economic capital - class in which you are born into that can assist you with entering
into particular spaces or have the ability to obtain resources for school or other
things - What is economic capital according to Bourdieu?
Economic capital refers to material assets that are 'immediately and directly
convertible into money and may be institutionalised in the form of property
rights'
Social capital is a set of shared values or resources that allows individuals to
work together in a group to effectively achieve a common purpose. Social
capital can also be thought of as the potential ability to obtain resources,
favors, or information from one's personal connections.
Cultural capital - social assets of the person, the information that you have
acquired (education, intellect, style of dress and speech, dialect and values
based on the cultural group fit into)
Habitus - French sociologist Pierre Bourdieu suggested that the habitus consists of both
the hexis (the tendency to hold and use one's body in a certain way, such as posture and
accent) and more abstract mental habits, schemes of perception, classification,
[2][3]
appreciation, feeling, as well as action. These schemes are not mere habits, it is
suggested that they allow individuals to find new solutions without calculated
deliberation, based on their gut feelings and intuitions, which he believed were collective
and socially shaped. These attitudes, mannerisms, tastes, moral intuitions and habits
have influence on the individual's life chances, so the habitus not only is structured by an
individual's objective past position in the social structure but also structures the
individual's future life path. Bourdieu argued that the reproduction of the social structure
results from the habitus of individuals.
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