Download Class Work: Mothers' Involvement In Their Children's Primary by Diane Reay PDF

By Diane Reay

This article appears on the ways that girls as moms are located in society when it comes to ethnicity, social category and marital prestige. utilizing case learn fabric the writer expands her evaluate to research the best way women's academic event impacts their involvement of their kid's education. The booklet examines the aid of the mummy in her kid's education to bare the half she performs in social copy and to acknowledge her centrality to an knowing of social category. The publication can be of curiosity to undergraduates within the sociology of schooling, gender reviews, and to these learning PGCE fundamental schooling.

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Additional resources for Class Work: Mothers' Involvement In Their Children's Primary Schooling (Women and Social Class)

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Rather, I hope my focus in later chapters on the processes of maternal activities will demonstrate a different way of envisaging social class—one that allows for a much deeper, more complex analysis which vividly colours in the rich, yet subtle, shadings that a monochromatic map of social class position leaves out. Bourdieu talks of the boundaries between social classes as ‘flames whose edges are in constant movement’ (Bourdieu, 1987:13). All the Oak Park mothers, apart from Jean who told me without hesitation that she was workingclass, came from middle-class backgrounds and saw their current status as middle-class.

While Bourdieu has written about gendered habitus (Bourdieu, 1977c; 1990c), ‘gender as an analytic category almost never appears in the construction of concepts’ (McCall, 1992:851). Similarly, in more recent empirical work Bourdieu mentions, but does not elaborate on, the ways in which habitus is differentiated by ‘race’ (Bourdieu, 1993c). However, it is possible from his extensive writing on the concept to develop an understanding of habitus as shaped by ‘race’. For example, I would suggest that taking whiteness for granted is integral to self-evident understandings of the social world embedded in the habitus of white people.

Economic capital is wealth either inherited or generated from interactions between the individual and the economy, while symbolic capital is manifested in individual prestige and personal qualities, such as authority and charisma (Bourdieu, 1985b:733). Richard Jenkins states that cultural capital is seen by Bourdieu: as acquiring its significance only in the context of a complex of social life encompassing social capital (class position and social network) and economic capital as well. (Jenkins, 1982:276) In addition to their interconnection, Bourdieu envisages a process in which one form of capital can be transformed into another.

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