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1.
This article examines how students from the ‘loser’ sections of the middle class dealt with the game of secondary schooling in a ‘good’ state school in the city of Buenos Aires (Argentina). It engages with Bourdieu’s theory of social practice and, in particular, with its concepts of game, habitus and cultural capital. It argues that middle‐class students embody a school habitus, which I call zafar. Zafar (a Spanish slang word) refers to students’ dispositions, practices and strategies towards social and educational demands of teachers and their school. Zafar propels middle‐class students to be just ‘good enough’ students, and promote an instrumental approach to schooling and learning. Although this paper offers an account within which the reproduction of relative educational advantage of a group of middle‐class students takes place, it also poses questions about their future educational and occupational opportunities.  相似文献   

2.
This article is concerned with the theoretical constructs of Bourdieu and their contribution to understanding the reproduction of social and cultural inequalities in schooling. While Bourdieu has been criticised for his reproductive emphasis, this article proposes that there is transformative potential in his theoretical constructs and that these suggest possibilities for schools and teachers to improve the educational outcomes of marginalised students. The article draws together three areas of contribution to this theme of transformation; beginning by characterising habitus as constituted by reproductive and transformative traits and considering the possibilities for the restructuring of students’ habitus. This is followed by a discussion of cultural capital and the way that teachers can draw upon a variety of cultural capitals to act as agents of transformation rather than reproduction. The article concludes by considering the necessity of a transformation of the field to improve the educational outcomes of marginalised students.  相似文献   

3.
布迪厄文化权力理论下的高等教育公平   总被引：1，自引：0，他引：1  
布迪厄的文化权力理论试图揭示文化在维持社会再生产中的作用,他利用"惯习"和"场域"的概念来分析大学作为文化符号的生产者在社会分层与实现社会公平方面所扮演的角色。本文从这一理论出发,分析从竞争性的入学考试到学生离开大学进入就业市场,文化资本的差异导致的不公平问题。  相似文献   

4.
To understand the relationship between social background and sex in schooling, we use Bourdieu’s theory of social reproduction and a feminist perspective of gender as practice. We pose two questions: (1) What is the relationship between economic and cultural capital and achievement for 4th-grade females versus males studying in Germany? (2) Is the relationship between school composition and student achievement different for 4th-grade females versus males? We report no differences between females and males in the relationships between social background and achievement (p > 0.05). However, the relationship between class-aggregated social background and achievement is halved in female-majority mathematics classrooms (β = -12.6, p < 0.05).  相似文献   

5.
Women,leadership, and power revisiting the Wicked Witch of the West   总被引：1，自引：0，他引：1  
By examining the cultural images present in the popular musical Wicked, cultural norms and biases toward women in leadership and women’s leadership practices are explored. The discussion rests on conceptions of male and female leadership ‘styles’, how power is obtained and utilised within organisational settings and how resistance and reproduction play key roles in how women as leaders are accepted.  相似文献   

6.
In considering the enigmatic relationships between philosophy, politics, and pedagogy, this essay attempts to map some of the currents in educational scholarship, particularly those running between reproduction theories and resistance theories. While these two theoretical frameworks have been at odds with one another, Gregory Bourassa suggests that both share orthodox commitments that prevent them from appreciating the constituent dimensions of revolutionary subjectivity. In seeking an alternative orientation, Bourassa proposes an autonomist biopolitics of education. This framework inverts the traditional circuits of resistance and suggests that schools follow behind and resist the constituent life forms (constituent bíos) of students. If resistance theory only attempts to identify the ways in which students resist school practices, it risks obscuring the potentiality of constituent bíos as a social ontology that is primary, always already present, and subject to the resistant practices of the school. Therefore, a key contribution of this essay is its development of an autonomist biopolitics of education. Within this framework, constituent bíos is recognized as the foundational and constitutive motor to which schools are constantly reacting. The adoption of this perspective, alongside more conventional understandings of resistance, offers a more nuanced conception of the relation between forms of life and schools.  相似文献   

7.
Abstract

Drawing on the theoretical constructs of Pierre Bourdieu, this article explores implications of the Australian My School website for schools located in disadvantaged communities. These implications flow from the legitimisation of certain cultural practices through the hidden linkages between scholastic aptitude and cultural heritage and the resulting reproduction of social and cultural inequalities. Seeing transformative potential rather than determinism in Bourdieu’s theoretical constructs, the article also suggests ways forward for improving the educational outcomes of students in disadvantaged communities. A transformation of the ‘field’ is central to this.  相似文献   

8.
教育社会学本土化研究的反思   总被引：1，自引：0，他引：1  
在西方的理论框架下思考中国的教育问题给目前的教育研究带来了较多的困难。很多研究者通常用“本土化”的诉求来表达抗拒西方文化霸权的心愿。本土化的含义是与国家、民族和地方性的概念联系在一起的,通过对这些概念的分析可以明确本土化所包含的意义。在目前的教育社会学本土化建构中,存在着对局内人信条的肯定和对近经验的迷恋,其中隐含着民族中心主义和对社会权力结构复制的不自知,采用“文化自觉”的态度对此加以清晰的认识,应该成为目前教育社会学本土化进程的关键。  相似文献   

9.
To understand the processes of reproduction in education one must not only take account of the resistances of subordinated groups, but also of the counter‐resistance which develops in response to these. Proponents of resistance theory have tended to ignore the responses of powerful groups to emerging resistances. Two major reasons are suggested for this, one being the failure of reproduction theorists to take cognisance of unique cultural and political contexts within which reproduction takes place, and the other being the lack of attention given to educational mediators. Taking the case of Irish second‐level education, it is shown how unique cultural, historical and political forces contribute to the development of counter‐resistance. In particular, it is suggested that the post‐colonial status of the country is central to understanding the reproduction processes within it. The paper also highlights the inadequacy of defining the parameters of the reproduction debate in terms of an interplay of interests between social classes and the State alone. While the State and social classes are key actors in the educational site, so are educational mediators, viz. those who manage and administer educational services on a day‐to‐day basis. It is proposed that educational mediators (whose character varies from one society to another) are often powerful agents of counter‐resistance.  相似文献   

10.
Abstract

Purpose: Capacity development for agricultural research and development is missing an opportunity. Initiatives tend to focus on developing capacity of individuals and even when the ultimate aim is social change leave the transformation of individual into social learning largely to chance. I use the lens of social learning systems, particularly concepts from Community of Practice theory, to explore how that theory can provide practical insights into transforming individual into social learning and the design considerations that would support this.

Design/methodology/approach: Using as a case study a professional development programme, African Women in Agricultural Research and Development (AWARD), I conducted a use-oriented systemic inquiry among 26 AWARD participants, with myself as informed investigator within the system of inquiry. Data from interviews and questionnaires were subjected to qualitative analysis using analytic induction with sensitizing concepts from Community of Practice theory.

Practical implications: I identify strengths and challenges, and provide five design considerations that might enable the individuals participating in a capacity development programme to continue to engage after the programme ends and self-organize for concerted action.

Originality/value: The originality of this research article is the use of the three central Community of Practice concepts of domain, community and practice as analytical tools for understanding individual and social learning among the alumni of a professional capacity development programme. This has value for designers of capacity development initiatives.  相似文献   

11.
关于教育、文化和阶层分化的研究中,最典型的是以布尔迪厄为代表的文化再生产理论,其暗含教育作为一种符号暴力,正在帮助中上阶层实现文化再生产,从而成为社会分化和阶层固化的隐形手段。在布尔迪厄理论思想发展和盛行的过程中,也引起了迪马乔、伯纳德、科尔曼等人的对话和论争,这种论争试图打破文化再生产理论的绝对性色彩,将社会客观事实之外个体的文化流动性、交互性、能动性等纳入考量范围。在文化再生产理论发展的时代对话和理论对垒中,对当代文化再生产可能性的探究将为教育与阶层流动的适切性、本土性和发展性等提供重要依据。  相似文献   

12.
法国社会学家布迪厄认为,文化资本在社会各阶层间的分配是不平等的,而通过教育机制,文化资本又可以实现其再生产过程,从而实现社会等级的再生产。这一文化资本再生产理论有助于理解当前我国农村转移人员文化资本生成与提高。城乡二元体制造成了农村转移人员与城市市民在文化资本分配起点上的不公平及农村转移人员在城市的持续性边缘地位。  相似文献   

13.
The sociology of the curriculum has been placed at the centre of a narrative of how social and cultural reproduction is effected through the symbolic power of the school. An influential body of critique maintains that the forms of the curriculum are characterized by an ‘arbitrary’ that effectively confines access to knowledge to those students who possess the code required for its acquisition. The insights of this critique, particularly as represented by Bourdieu and Bernstein, are invaluable. A realist ontology demands, however, that the necessary elements of education, including respect for reality, knowledge, and truth, should be an integral part of the school curriculum. It is concluded that the possibility of reconciling the arbitrary with the necessary should be grasped.  相似文献   

14.
The link between drop‐out rates and the indicators of the socio‐cultural background of undergraduates is analyzed. The conceptualization of the drop‐out problem is based on the theory of cultural reproduction. The tension inherent in this Bourdieuan concept is linked to the opposition between different student cultures and the one‐dimensional, largely hidden, cultural expectations of higher education institutions. One can argue that students who have the most favourable sociocultural backgrounds obviously adapt themselves better to the quite elitist culture of the academic world. The likelihood of this kind of existence of cultural screening is, however, related to the hierarchical status structure of the given academic field. Presumably, the disciplinary culture of top‐units, that corresponds to the culture of the dominant classes, hinders the efforts of common undergraduates to complete their studies. The empirical findings of this study indicate that persons who withdraw from higher education without having been awarded a diploma come from a lower social class background slightly more frequently than do those who do not withdraw, and, surprisingly, are males living in urban and more educated communities. Such unequally biased post‐selection is also more common for the middle and upper than for the lowest‐ranked fields of the academic hierarchy. Generally speaking, differences between social classes, so far as this phenomenon is concerned, are quite small, but may become more pronounced.  相似文献   

15.
This paper investigates the transformation in the Zhou dynasty China (1046–256 BC) of the concept of education in relation to the process of social selection, which concerns the distribution both of knowledge and of social ranks. An approach in terms of historical semantics, mainly influenced by Luhmannian sociological theory with some reference to Koselleck, will place the focus on social change and the changing meaning of concepts. The analysed sources include archaeological evidence and passages from traditional classics. The paper will show how the semantics of education were closely tied to the changing principles of social selection and the changing Chinese cultural concept of Tian (Heaven).  相似文献   

16.
Sport, by its very nature, produces and reveals inequalities in terms of physicality and athletic performance. In social terms, however, sport has often been considered the great social leveller. This paper considers the production and reproduction of social inequality in sport in regard to the development of ideas and research about social inequality in the sociology of sport. Specifically, inequality in sport is considered in terms of the progression from reflection to reproduction to resistance theses and the progression from categorical to distributive to relational levels of analysis. The paper concludes with a consideration of some ways in which sport may be involved in the production of social equality.  相似文献   

17.
本文借鉴保罗·威利斯的研究进路,在描述民工子弟校学生同辈群体的静态结构和动态机制的基础上,探究当前农民工子弟群体的文化生产过程.研究发现,虽然没有突破阶级的社会再生产,但农民工子弟在丰富多样的同辈群体活动中,自主、能动地生产出其具有鲜明特征的群体文化.这种文化以“义”的精神为核心,包括平等的义气伦理和不平等的差序体验双重维度,通过意义—规则—行动三个层面的洗礼,这一群体有望实现其相对完整而特有的社会化过程.正是在这种群体文化的影响下,农民工子弟在意识和微观层面主动放弃了学业,而在结构和宏观上造成社会再生产的结果.  相似文献   

18.
The paper reflects upon the principles and practice of an alternative educational system operating in rural Mexico in the light of Bourdieu’s theory of cultural and social reproduction. Bourdieu’s theory seeks to explain processes of reproduction of power relations within schools and society; whereas alternative educational systems seek to expand educational access in deprived areas in order to counteract processes of social inequality. The paper argues that, although Bourdieu’s theory does not fully explain the gradual inclusion of more people from disadvantaged backgrounds into education through alternative educational systems, processes of social reproduction in deprived communities still occur mainly because of lack of state support after primary school level, and a shortage of better infrastructure and opportunities for this sector of the population. Since the widespread upward educational and class mobility of the rural poor has not yet been achieved, the paper concludes that the processes of cultural and social reproduction continue despite the introduction of alternative educational systems.  相似文献   

19.
Chet Bowers’ contributions to education are numerous and provocatively persistent. Using the title Ecological Revelations: Recovering the Unseen to frame my examination, I explore four concepts central to Bowers’ work: oikos, intelligence, language, and cultural maps. First, I reflect on the ways in which Bowers’ conceptualization of the concepts created ecological meaning and discursive relevance in education over the course of his scholarship, which spanned more than four decades. I highlight how Bowers’ development of the ideas, each on their own and collectively as a coherent whole, not only challenged assumed cultural ways of being for educators, but importantly, provided an alternative theoretical framework to make new sense of how education (re)produces culture. I examine these concepts in relation to Bowers’ critique of STEM (science, technology, engineering, mathematics), the theoretical dilemmas they raise, and the ecological questions that emerge. Finally, I inquire into how the four featured ideas, STEM, and STEM education play out in the context of a community commons. Here, additional concepts such as collaboration, innovation, renewal, and relationality expand Bowers’ theory, which, in turn, not only give rise to ecological alternatives for STEM and STEM education but for the cultural commons as well.  相似文献   

20.
Constructivism has become a major focus of recent pedagogical reform in mathematics education. However, epistemological reform that is based on the constructivist referent of learning as conceptual change has a very limited viability in traditional mathematics classrooms because of its cultural insensitivity. By contrast, the social epistemology of critical constructivism addresses the socio-cultural contexts of knowledge construction and serves as a powerful referent for cultural reform. From this perspective, the social reality of traditional mathematics classrooms is governed by powerful cultural myths that restrain the discursive practices of teachers and students. The power of the repressive myths of cold reason and hard control is evident in the ways in which they act in concert to create a highly coherent and seemingly natural social reality. Epistemological reform of traditional mathematics classroom learning environments is, therefore, synonomous with cultural reconstruction. Critical constructivism, which has a central concern with discourse ethics and the moral agency of the teacher, draws on the social philosophy of Jurgen Habermas and argues for an alternative culture of communicative action to be established in mathematics classrooms. Teachers are expected to work collaboratively as agents of cultural change in forums beyond their classrooms.Religions, philosophies, arts, the social forms of primitive and historic man, prime discoveries in science and technology, the very dreams that blister sleep, boil up from the basic, magic ring of myth.(Joseph Campbell, The Hero With a Thousand Faces, 1968, p. 8.)  相似文献   

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