Social Inequality
Cultural Capital, Gender, and School Success
This is one of very few articles that discusses the role that habitus plays in who people are and who they become as they grow and change during their school years. It looks at eighth-graders, both male and female, and studies their participation in various aspects of culture, whether something that is attributed to the school or their peers at the school. The author also gives a good model of how habitus can be incorporated into the equation involving culture and school success, so that it can be seen that there is the possibility that habitus should be studied more thoroughly. Even though cultural capital and educational success have both been studied quite thoroughly, many of the studies have reached conclusions that differ from one another. Because of this, there have been no truly definitive answers found on this subject. With the use of habitus, something more can be factored into the equation, and this could possibly indicate how important many different factors are in the cultural experiences of school students as they grow up.
One of the main points of this article was the model that the author shows. This model is very important, not only because it shows how habitus can be factored into a somewhat confused issue, but also because there are so few studies that look at habitus as playing a role in the cultural capital of school-aged children. It is easy to talk about how something could fit into something else, but much more difficult to show, logically, how it would work. That is part of why this model is so significant, because it works to show that there is a logical and common-sense way for habitus to fit into the cultural capital discussion. By showing instead of telling, the author makes her case more strongly, and those that read the article are encouraged by the straightforward way that the model is presented and the obvious effort that she has undertaken to create it.
Social Inequality Ain't No Makin' It In this article, the author talks of two different groups of young men who live in an area where they see little chance for advancement and have relatively poor economic and educational opportunities. One group, dubbed the "Hallway Hangers," thinks that they will not be able to get ahead in school or life no matter what they do, so they do not make any effort. They
In the 1830s-1850s, Irish-Americans, simply because they were Catholic and "peasants," were discriminated against at every turn and in every way. They were always placed in the lowest skilled jobs, lived in the worst areas, and were paid less than any other worker. This went on for all of the middle 19th century until attention was turned to the Italians, or Greeks, or Polish immigrants (Doran, 2005, p. 3). And
The lowest-ranking had to jingle a little bell in warning of their polluting approach. In much of India, Dalits were prohibited from entering temple" (India Caste system, ancient India Caste System) There have been indications since 1450 of changes and a questioning of the caste system. For example, in 1469, the guru Nanak, 1st guru of Sikhs, "...refused to accept the caste system and the supremacy of the Brahmanical priests
While war is often a major factor in changing the nature of property ownership, much as major depressions, such as that of 1920 to 1940, another factor can be large increases in competition, such as that in industrial production that has risen in Japan, Korea, and Taiwan since the Vietnam War (Capitalism pp). All such developments "put stresses on the ability of individuals to finance and mange their operations (Capitalism
Those individuals that are at the low end of the spectrum when it comes to earning wages would be happy to see more money in their paychecks as well, and many of the women that were in the workforce during that time were able to perform the jobs just as well as the men could but they were generally not allowed the opportunity (Frager & Patrias, 2006). Even for
'" (Voltair, Ch. 1) This is a perspective which seems increasingly ludicrous in the face of war, carnage, inequality and exploitation, and indeed, encounters with such extreme pessimists as Martin do reveal this to be something of a farce. To the point, we come to view this as something of a template for the complacency which had allowed the inequality of feudalism to persist. The notion that there was some connection between a divine abolutism and
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