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1. Ethnicity pattern and trends consolidation.docx

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Advantages and Disadvantages of overt/covert

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Advantages and Disadvantages of overt/covert

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What is ethnography? How can it be used?

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What is ethnography? How can it be used?

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Blank knowledge organisers for research methods 

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Blank knowledge organisers for research methods 

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For those who were struggling with how to structure them :)

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Answer questions 1, 3 and 5 in your essay books

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Cover work- Practical and ethical issues

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Cover work- Practical and ethical issues

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1. Introduction to Research methods worksheets

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Use these for your exam question :)

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Identity- studies for all types of questions

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The portrayal of teenage boys as "yobs" in the media has made the boys wary of other teenagers, according to new research.

Figures show more than half of the stories about teenage boys in national and regional newspapers in the past year (4,374 out of 8,629) were about crime. The word most commonly used to describe them was "yobs" (591 times), followed by "thugs" (254 times), "sick" (119 times) and "feral" (96 times).

Other terms often used included "hoodie", "louts", "heartless", "evil" "frightening", "scum", "monsters", "inhuman" and "threatening".

The research - commissioned by Women in Journalism - showed the best chance a teenager had of receiving sympathetic coverage was if they died.

"We found some news coverage where teen boys were described in glowing terms - 'model student', 'angel', 'altar boy' or 'every mother's perfect son'," the research concluded, "but sadly these were reserved for teenage boys who met a violent and untimely death."

At the same time a survey of nearly 1,000 teenage boys found 85 per cent believed newspapers portray them in a bad light.

They felt reality TV - with shows like The X Factor and Britain's Got Talent - portrayed them in a better light - with fewer than 20 per cent believing they were being portrayed negatively.

As a result of the negative press, 80 per cent felt adults were more wary of them now than they had been a year ago. However, the most striking finding, according to the research, was that many were now more wary of boys of their own age. "It seems the endless diet of media reports about 'yobs' and 'feral' youths is making them fearful of other teens," it said. "Nearly a third said they are 'always' or 'often' wary of teenage boys they don't know.

"The most popular reason for their wariness, cited by 51 per cent was 'media stories about teen boys' compared with 40 per cent who said their wariness was based on their own or friends' bad experiences of other teens."

Nearly three-quarters said they had changed their behaviour as a result of this wariness. The most common change, cited by 45.7 per cent, was boys avoiding places where teenagers hung around. Others included dressing differently (14.2 per cent), and changing who they were seen with (11.9 per cent). "For much of the press, there is no such thing as a good news story about teenagers," it added.

"Stories about sport and entertainment, which might have balanced other negative coverage, also took a critical line. Only 16 per cent of stories about teens and entertainment were positive: only 24 per cent about teens and sport were positive."

The research found that - for all the coverage of teenage issues - the boys' voices themselves were rarely heard in newspapers. Fewer than one in 10 articles about young people actually quoted young people or included their perspectives in the debate.

Fiona Bawden, the WiJ committee member who presented the research at the British Library, said: "When a photo of a group of perfectly ordinary lads standing around wearing hooded tops has become visual shorthand for urban menace, or even the breakdown of society, it's clear teenage boys have a serious image problem.

"The teen boys' 'brand' has become toxic. Media coverage of boys is unrelentingly negative, focusing almost entirely on them as victims or perpetrators of crime - and our research shows that the media is helping make teenage boys fearful of each other."

The research, Hoodies or Altar Boys? what is media stereotyping doing to our British boys? was carried out for WiJ by the research company, Echo.

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'Hoodies, louts, scum': how media demonises teenagers

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The portrayal of teenage boys as "yobs" in the media has made the boys wary of other teenagers, according to new research. Figures show more than half of the stories about teenage boys in national and regional newspapers in the past year (4,374 out of 8,629) were about crime.

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Black Culture- Hair- resistance or hybridity?

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Black Culture- Hair- resistance or hybridity?

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Black hair has been an integral feature of black history - from African tribal styles to dreadlocks and the afro. As an exhibition in Liverpool investigates the significance of hair in black culture, BBC News takes a look at some of the key styles.

African origins

In early African civilisations, hairstyles could indicate a person's family background, tribe and social status.

"Just about everything about a person's identity could be learned by looking at the hair," says journalist Lori Tharps, who co-wrote the book Hair Story about the history of black hair.

When men from the Wolof tribe (in modern Senegal and The Gambia) went to war they wore a braided style, she explains. While a woman in mourning would either not "do" her hair or adopt a subdued style.

"What's more, many believed that hair, given its close location to the skies, was the conduit for spiritual interaction with God."

Slavery and emancipation

It is estimated that 11,640,000 Africans left the continent between the 16th and 20th Centuries due to the transatlantic slave trade.

These slaves took many of their African customs with them, including their specially-designed combs.

"Their key is the [bigger] width between the teeth because African-type hair is very fragile," says Dr Sally-Ann Ashton, who curated an afro comb exhibition at Cambridge's Fitzwilliam Museum in 2013.

"Out of all the different [hair] types, it's probably the most fragile so if you're yanking a fine tooth comb through it, you're going to do an awful lot of damage."

During the 19th Century, slavery was abolished in much of the world, including the United States in 1865. However, many black people felt pressure to fit in with mainstream white society and adjusted their hair accordingly.

"Black people felt compelled to smoothen their hair and texture to fit in easier, and to move in society better and in camouflage almost," says exhibition producer Aaryn Lynch.

"I've nicknamed the post-emancipation era 'the great oppression' because that's when black people had to go through really intensive methods to smooth their hair.

"Men and women would put their hair in a hot chemical mixture that would almost burn their scalp, so they could comb it back and make it look more European and silky."

The industry grew to the extent that black entrepreneur Madame CJ Walker, who sold hair growth products, shampoos and ointments aimed at the African-American market, was recorded as the first self-made millionairess in the US by Guinness World Records.

Civil rights era

The afro hair style, which emerged in the 1960s during the civil rights movement, was "a symbol of rebellion, pride and empowerment", says Mr Lynch.

As black people protested against racial segregation and oppression, the eye-catching style took off - an assertion of black identity in contrast to previous trends inspired by mainstream white fashions. And with it the African (or afro) comb re-emerged.

"It was never lost in Africa of course," says Dr Ashton. "But this was with the advent of black power and politics.

"The afro hairstyle became very popular and for that you need a long kind of pick... it's quite high-maintenance."

In response to the racial politics of the time, the fist comb - with a handle shaped like the black power salute - was designed in the 1970s.

"A lot of people who were born in the 1980s and 90s think [the salute] is associated with Nelson Mandela, which it's not - it's just that he happened to use that salute when he was released from prison," says Dr Ashton.

Roots

In the 1930s, Rastafari theology developed in Jamaica from the ideas of Marcus Garvey, a political activist who wanted to improve the status of his fellow blacks.

Believers are forbidden to cut their hair and instead twist it into dreadlocks. It is not clear where the style originates from, although there are references in the Old Testament and the Hindu deity Shiva is also sometimes depicted wearing them.

The profile of the religion grew significantly in the latter half of the 20th Century, as the "roots" movement developed, harking back to the origins of African-Caribbean culture.

Its profile increased following the success of musician Bob Marley in the 1970s, with dreadlocks becoming a common sight in British cities.

Along with the afro, dreadlocks remain the most distinctive black hair style among other ethnic groups.

"The problem remains however, that while we may style our hair to reflect our own individual choices, our hair is still being interpreted by a white mainstream gaze and that interpretation is often wrong as well as racist," author Ms Tharps says.

"Too many people still make assumptions that an afro implies some sort of militancy or that wearing dreadlocks means a predilection for smoking pot."

Contemporary culture

Black hair care is now a major industry, conservatively estimated to be worth about £530m ($774m) last year.

However, there is often debate about whether some trends still symbolise a desire to fit in with a mainstream Western look, Mr Lynch says.

"Do we still feel like we're compelled to appropriate white culture or is it now a choice, whatever's convenient, whatever's in fashion?"

Among women, hair extensions known as weaves have been popular but there is also a reported revival in natural hair - usually interpreted as styles not altered by chemicals.

"It's a really important movement that's going on and in America it's a lot bigger than it's over here," says Dr Ashton.

"So if you go to the States, you see lots of African-American women with natural hair - you're starting to see that more in this country but there's still nowhere near the same number in Britain as there are in the States."

Many are browsing online to learn more about natural hair care - knowledge of which declined among black communities in the West after slavery.

But changes in working patterns in the past 60 years, especially for women, means there can be less time to spend on maintenance, says Dr Ashton.

"I think one thing a lot of non-black people don't realise is just how much maintenance African-type hair is. If somebody says I'm washing my hair tonight, it can be like a three-hour job - it's an excuse for why you wouldn't go out."
HAIR runs until 31 August at the Museum of Liverpool.
Liverpool's black history

Liverpool's black community began with the slave trade and is among the oldest in Europe

In the 1750s, black residents of the city included sailors, freed slaves and the student sons of African rulers

By the 1780s, the port was seen as the European capital of the transatlantic slave trade with profits boosting the city's development

In total, Liverpool ships transported some 1.5m slaves from Africa

After World War One, 5,000 black people lived in Liverpool but tensions and riots erupted as servicemen returned looking for jobs

Riots also broke out in inner-city Toxteth in 1981 involving black and white youths against the police following economic and racial problems

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How does black hair reflect black history?

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Black hair has been an integral feature of black history - from African tribal styles to dreadlocks and the afro. As an exhibition in Liverpool investigates the significance of hair in black culture, BBC News takes a look at some of the key styles.

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Use the information on the slides, complete the table, leaving out evaluation- we will do that together.

REMEMBER YOUR HOMEWORK IS TO DO YOUR FEMINISM AND POSTMODERNISM READING.:)

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This Christmas the Independent, working with Unicef, is campaigning to raise money on behalf of child soldiers in the Central African Republic. All the money we raise will go to helping Unicef negotiate the release of children from armed groups and to reintegrating them into their local communities. Here are ten facts about child soldiers that everyone should know.

* There are an estimated 300,000 child soldiers in at least twenty countries in the world today. As well as being forced to fight, children are used as spies, couriers, cooks and cleaners. Girls are often forced into sexual slavery.

* Some 40% of child soldiers are girls. They are often used as sex slaves, being taken as 'wives' by male combatants.

* The problem of child soldiers is most severe in Africa. Right now, children are fighting across the continent: in Chad, the Central African Republic, Sudan and South Sudan, Somalia and the Democratic Republic of Congo.

* There is a simple reason armed groups use child soldiers: children are easier to manipulate. They don't each as much food, don't get paid and don't have a highly developed sense of danger, making it all too easy to send them into the line of fire.

* There are also plenty of new recruits. In many conflict-affected areas, children make up the majority of the population. There is a constant supply for armed groups, who often send children in the first wave of an attack so as to draw the enemy's fire.

* Tackling the problem is hard: most of the groups who use child soldiers are so called 'non-state actors', anti government rebels and militias who are difficult to negotiate with. Many areas affected by conflict have no functioning government, adding to the challenges of reintegration.

* In spite of this, since 1998, over 100,000 child soldiers have been released from armed groups and reintegrated into their communities. Unicef has played a key part in this process across the globe.

* Between 2008 and 2009, Unicef helped to reintegrate more than 24,000 former child soldiers, showing what can be achieved.

* February 12 is Red Hand Day, a day of commemoration and campaigning across the world to draw attention to the plight of child soldiers.

The problem of boys and girls-some as young as nine-being forced into armed groups is not going to disappear tomorrow, but as little as 25 pounds can provide a child with everything they need to begin the process of recovery. Please give as much as you can.
We'll tell you what's true. You can form your own view.
At The Independent, no one tells us what to write. That's why, in an era of political lies and Brexit bias, more readers are turning to an independent source. Subscribe from just 15p a day for extra exclusives, events and ebooks - all with no ads.
Subscribe now

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Ten facts about child soldiers that everyone should know

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This Christmas the Independent, working with Unicef, is campaigning to raise money on behalf of child soldiers in the Central African Republic. All the money we raise will go to helping Unicef negotiate the release of children from armed groups and to reintegrating them into their local communities.

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Although the 2010 Equalities Act refers to sexual orientation, we collect information on sexual identity which is how people see themselves at the time the interview takes place. The reason for this is that no single question would capture the complexity of sexual orientation, and a suite of questions would be required to fully collect the different dimensions of sexual orientation.

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Seven Up! is a groundbreaking documentary about a group of British children. Here's the story of the participants

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From silence to voice - embracing my hybrid identity: Golnaz Golnaraghi at TEDxMilton

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Golnaz Golnaraghi, Professor, Researcher, Writer - www.golnazgolnaraghi.com After a 15-year marketing career with high-performing multi-nationals, Golnaz Golnaraghi pursued her passion in 2006 to teach. Golnaz is a Business professor at Sheridan College, whose research interests include diversity, identity and discourse.

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Social mobility is in the news today. The Deputy Prime Minister, Nick Clegg, will announce publication of 17 data-led indicators showing how mobile we are as a society.

Social mobility is the kind of thing all politicians can sign up to: it's the idea that it doesn't matter where you come from, you should have the same chances to progress.

The government says it will publish indicators including:

School readiness - the proportion of children on free school meals achieving a 'good level of development' in the Early Years Foundation stage compared to other children.
Attainment at ages 16 by free school meal eligibility - the proportion of children achieving grades A* to C in English and Maths at GCSE.
18-24 participation in education by social background - participation in full-time education by social background.
High attainment at age 19 by school or college type - proportion of children studying towards A-level qualifications at age 17 achieving at least grades AAB at A-level in subjects identified by the Russell Group as 'facilitating' entry to their universities - by types of school or college attended.

So, how socially mobile is Britain today? We've collected the key data together which shows that, as far as social mobility goes, the UK is way behind many other countries. There is already a lot of data out there on this - in particular the OECD's recent report on social mobility across the world and a recent report by the All Party Parliamentary Group on social mobility.

Here's what the figures show:

* Britain has some of the lowest social mobility in the developed world - the OECD figures show our earnings in the UK are more likely to reflect our fathers' than any other country

* Social mobility hasn't changed since the 1970s - and in some ways has got worse. For every one person born in the 1970s in the poorest fifth of society and going to university, there would be four undergrads from the top fifth of society. But if you were born in the 1980s, there would be five

* 24% of vice-chancellors, 32% of MPs, 51% of top Medics, 54% of FTSE-100 chief execs, 54% of top journalists, 70% of High Court judges ...went to private school, though only 7% of the population do

* Education is an engine of social mobility. But achievement is not balanced fairly - for the poorest fifth in society, 46% have mothers with no qualifications at all. For the richest, it's only 3%

* Parental influence still makes a big difference to a child's education in the UK, especially compared to other countries - in fact in the UK the influence of your parents is as important as the quality of the school - unlike Germany, say, where the school has a much bigger role

* Higher education is not evenly balanced either in terms of aspirations - 81% of the richest fifth of the population think their child will go to university, compared to 53% of the poorest

* ... or achievment: 49% of the poorest will apply to university and get in, compared to 77% of the richest

* There is a strong link between a lack of social mobility and inequality - and the UK has both. Only Portugal is more unequal with less social mobility

* If you are at the top, the rewards are high - the top 1% of the UK population has a greater share of national income than at any time since the 1930s

Our findings reflect work in the area by the Joseph Rowntree Foundation, which has found

We also know that about half of this intergenerational transmission of income occurs through education: cognitive skills measured using standardised tests, which are highly rewarded in the labour market and are not evenly achieved by children from more or less affluent families. These cognitive skills (education) will be an important part of intergenerational inequality persisting across generations in highly unequal societies such as Britain, both because of these social gradients in acquiring them and in terms of how well they are rewarded. So to put it another way the issue of economic opportunity for children both reflects who gets the best jobs and how much more these jobs pay

We've extracted the OECD data below for you to download - what do you think it shows and what can you do with it?

Download the data

* DATA: download the full spreadsheet

NEW! Buy our book
* Facts are Sacred: the power of data (on Kindle)
More open data
Data journalism and data visualisations from the Guardian
World government data

* Search the world's government data with our gateway

Development and aid data

* Search the world's global development data with our gateway

Can you do something with this data?

* Flickr Please post your visualisations and mash-ups on our Flickr group
* Contact us at data@guardian.co.uk
Topics

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Social mobility: the charts that shame Britain

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Social mobility is in the news today. The Deputy Prime Minister, Nick Clegg, will announce publication of 17 data-led indicators showing how mobile we are as a society. Social mobility is the kind of thing all politicians can sign up to: it's the idea that it doesn't matter where you come from, you should have the same chances to progress.

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Absurd propaganda postcards warning men about the dangers of women's rights, early 1900s

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Here's a collection of totally ridiculous vintage postcards and posters dated from around 1900 to 1914 warning men of the dangers associated with the suffragette movement and of allowing women to think for themselves. I think my favorite is the postcard where the woman is pinching the man's ear and forcing him to clean the home.

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Offers a sociological perspective of gender that can be applied to our lives. Focusing on the most recent research and theory-both in the U.S. and globally-Gender Roles, 6e provides an in-depth, survey and analysis of modern gender roles and issues from a sociological perspective.

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@EverythingSLGY #Sociology: Socialized Self: Herbert Blumer's Three Basic Premises

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@EverythingSLGY #Sociology: Socialized Self: Herbert Blumer's Three Basic Premises

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Herbert Blumer was a sociologist who discussed social research and symbolic interaction. As a supporter of George Herbert Mead's findings, Blumer was a big believer that individuals create their own social reality through collective and individual action. Through his works on symbolic interaction, Blumer was deemed by many as the leader of this sociological school of thought during his times.

Here is Blumer's Three Basic Premises for human interaction from his book, Symbolic Interactionism: Perspective and Method:

1) "Humans act toward things on the basis of the meanings they ascribe to those things."

An example of this would be a person who views climbing the corporate ladder and making it to the top as the key goal for life. Their views of people and things, and their ideologies are based on their goal. A person who wants only to reach the top of the ladder --to become a partner of a billion-dollar company-- may view power and loads of money as the most important aspect of their life. Additionally, they may view "free-spirited" people as lazy and detrimental to society.

The "free-spirited" person, on the other hand, probably views the world completely different. The free-spirit might have the belief that the corporate ladder is unhealthy for humans and that the idea of having fancy material possessions is harmful to society.

What a person believes or thinks about something is rooted in their meanings of it.

2) "The meaning of such things is derived from, or arises out of, the social interaction that one has with others and the society."

An example for this would be America's (or Western societies') consumer culture. People in said societies like to buy stuff (and a lot of it!). The reason why they want so much is that society is always cramming products and wonderful images of having these products down their throats. Product placements are spammed all over television shows and movies, and musicians sing about them often too. But if you were to travel to a third-world country, the things that are important to these individuals are bare necessities, such as food, water, shelter, medicine, education, and safety.

The main takeaway is meanings of things, whether it is a material thing or a belief, vary from society to society.

3) "These meanings are handled in, and modified through, an interpretative process used by the person in dealing with the things he/she encounters."

An example of this would be a person who is a non-conformist, such as a fiction writer or breakdancer. This person chose to go down the road less traveled as he decided to be an artist rather than an associate at a big corporation.

But when he is faced with tough questions about his decision by a friend, his mind ran through multiple questions and events (time constraints, how close they are, how well they know each other, how confident he is, etc.) that helped him arrive at an answer. This is interpretive analysis and everyone does it. And everybody's answer or decision will be unique, as it is rooted in their world and history.

Do agree with Blumer's Three Basic Premises? What about my interpretation of his work? Share your thoughts below.

If you want to learn more about Blumer, you can buy his collection of essays on symbolic interaction ( Symbolic Interactionism: Perspective and Method), from Amazon here.

Just to be totally transparent with you, this article includes affiliate links. What this basically means is that if you decided to use the provided links to buy the product, I will get a small commission from your purchase, at no extra cost to you.

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Socialized Self: Herbert Blumer's Three Basic Premises

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Herbert Blumer was a sociologist who discussed social research and symbolic interaction. As a supporter of George Herbert Mead's findings, Blumer was a big believer that individuals create their own social reality through collective and individual action. Through his works on symbolic interaction, Blumer was deemed by many as the leader of this sociological school of thought during his times.

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Year 12, some of your homework will be set using Quizlet, you need to click on the link, and sign up for a Quizlet account. You will then be added to the class list and can access homework :)- any issues come and see Miss Cluley

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Quizlet is a lightning fast way to learn vocabulary.

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Hi all- finally sorted the twitter!

Please follow:  @SociologyTux

Miss C :)

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Citation: C N Trueman "Functionalism"
historylearningsite.co.uk. The History Learning Site, 25 May 2015. 15 Apr 2018.

As a structural theory, Functionalism sees social structure or the organisation of society as more important than the individual. Functionalism is a top down theory. Individuals are born into society and become the product of all the social influences around them as they are socialised by various institutions such as the family, education, media and religion.

Functionalism sees society as a system; a set of interconnected parts which together form a whole. There is a relationship between all these parts and agents of socialisation and together they all contribute to the maintenance of society as a whole.

Social consensus, order and integration are key beliefs of functionalism as this allows society to continue and progress because there are shared norms and values that mean all individuals have a common goal and have a vested interest in conforming and thus conflict is minimal.

Talcott Parsons viewed society as a system. He argued that any social system has four basic functional prerequisites: adaptation, goal attainment, integration and pattern maintenance. These can be seen as problems that society must solve if it is to survive. The function of any part of the social system is understood as its contribution to meeting the functional prerequisites.

Adaptation refers to the relationship between the system and its environment. In order to survive, social systems must have some degree of control over their environment. Food and shelter must be provided to meet the physical needs of members. The economy is the institution primarily concerned with this function.

Integration refers primarily to the 'adjustment of conflict'. It is concerned with the coordination and mutual adjustment of the parts of the social system. Legal norms define and standardize relations between individuals and between institutions, and so reduce the potential for conflict. When conflict does arise, it is settled by the judicial system and does not therefore lead to the disintegration of the social system.

Pattern maintenance refers to the 'maintenance of the basic pattern of values, institutionalized in the society'. Institutions that perform this function include the family, the educational system and religion. In Parsons view 'the values of society are rooted in religion'.

Talcott Parsons maintained that any social system can be analysed in terms of the functional prerequisites he identified. Thus, all parts of society can be understood with reference to the functions they perform.

A main supporter of Functionalism is Emile Durkheim who believes that sociology is a science. He is a structuralist and positivist and thus disagrees with empathy, meanings and the social action theory.

Functionalists believe that society is based around a value consensus and social solidarity, which is achieved by socialisation and social control.

Organic Solidarity - Industrialisation meant population grew rapidly with urbanisation occurring. As society develops, a division of labour occurs. This is when work becomes separate from the home and the state organises the education, health care and criminal justice systems. A parent back then would be the teacher, doctor, judge and jury as well as a parent.

Today people have such diverse and specialist roles that moral codes have weakened and anomie has occurred (a lack of norms and values and self-control). Social order is no-longer based on having a common set of values but rather is enshrined in the law and highlighted by deviance.

Another in support of Functionalism is Talcott Parsons. Parsons claims that society is the way it is as social structures are interconnected and dependant on each other. Functionalists therefore see change as evolutionary - change in one part of society will eventually occur in another. Social ills e.g. crime and deviance, have disabling effects on society and gradually effect other parts. They recognise interconnections between various parts of society occur due to a value consensus. Parsons believes that as society changes, it develops and the pattern variables within it will become more complex. Change, therefore, trickles throughout society. Parsons summed this up as the 'Organic Analogy'.

Courtesy of Lee Bryant, Director of Sixth Form, Anglo-European School, Ingatestone, Essex

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As a structural theory, Functionalism sees social structure or the organisation of society as more important than the individual. Functionalism is a top down theory. Individuals are born into society and become the product of all the social influences around them as they are socialised by various institutions such as the family, education, media and religion.