By Sara Delamont
Sara Delamont strains the background of women's schooling and examines classification and gender divisions within the constitution and content material of schooling in Britain and the united states from 1850 to the current day. This ebook might be of curiosity to sociologists, educationalists, academics and lecturers in education, and feminist students.
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Additional resources for Knowledgeable Women: Structuralism and the Reproduction of Elites
Sample text
When professional training is our focus, we are dealing with segmentation within the occupation, and with the ways in which the occupation maintains its exclusivity and its public face as a ‘community’. Both these can be illuminated via the concept of habitus. This may, in part at least, account for the notorious propensity of such occupational groups to self recruit: there is a sort of ‘mythological charter’ that such candidates have already assimilated much of the profession’s oral tradition and habitus— though it is not expressed overtly in such terms of course.
For example, this group believes in meritocracy, yet wishes to ensure that its children enter middle-class occupations. Then again, it supports the use of the invisible pedagogy in schools, yet its children need to succeed in conventional, high-status education if they are to enter suitable careers, and high-status education is characterized by a visible pedagogy. Bernstein suggests that this second paradox can be resolved by socializing children via the invisible pedagogy at home and at primary school, shifting them into conventional schooling for public examinations.
3. Anomalies can be rigorously avoided as abhorrent. Thus Douglas explains the abominations of Leviticus by arguing 21 Introductory themes that they are the anomalous and ambiguous products of a complex classification of the animal world. 4. Anomalies may also be seen as highly dangerous things. By labelling an anomaly as a social danger, conformity can be enforced by insisting that peril will result from association. The pollution beliefs discussed later follow this principle. 5. Finally, ambiguous symbols can be used in poetry, mythology, and ritual to enrich meanings and call attention to other planes of existence.