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Bourdieu, P. and Passeron, J. C. (1977) Reproduction in Education, Society and Culture.
Beverly Hills: Sage. pg. 494

Beazley, H. (2016). Visual Methods in Participatory Rights-Based Research with Children and Young People in Indonesia and Vanuatu. In: M. Ruck, M. Peterson-Badali and M. Freeman, ed., Handbook of Children's Rights: Global and Multidisciplinary Perspectives. London: Taylor and Francis.

Bronfenbrenner, U. (1994). Ecological Models of Human Development. in International Encyclopedia of Education. Vol. 3, 2nd. Ed. Oxford: Elsevier

Child Friendly Cities & Commuities. (2018). A child rights-based approach - Unicef UK. [online] Available at: https://www.unicef.org.uk/child-friendly-cities/child-rights-based-approach/ [Accessed 6 Feb. 2018].

Engelke, M. (2017). Think like an anthropologist. Great Britain: Penguin Random House.

Heath, S. (1982). What no bedtime story means: Narrative skills at home and school. Language in Society, 11(01)

Lareau, A. (2003). Unequal childhoods. 1st ed. Berkeley, Calif: University of California Press.

Images:
The 7 principles: Child Friendly Cities & Commuities. (2018). A child rights-based approach - Unicef UK. [online] Available at: https://www.unicef.org.uk/child-friendly-cities/child-rights-based-approach/ [Accessed 6 Feb. 2018].

Socio-Ecological Visual: UNICEF Communication for Development (C4D) Adapted from the Centers for Disease Control and Prevention (CDC), The Social Ecological Model:  A Framework for Prevention, http://www.cdc.gov/violenceprevention/overview/social-ecologicalmodel.html (retrieved April 21, 2014).

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"‘By doing away with giving explicitly to everyone what it implicitly demands of everyone, the education system demands of everyone alike that they have what it does not give. This insists mainly of linguistic and cultural competence and that relationship of familiarity with culture which can only be produced by family upbringing when it transmits the dominant culture."  (Bourdieu, 1977, 494)

This Bourdieu quote can be applied to both Heath's What no bedtime story means study and Lareau's Unequal Childhoods study.

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Children's rights according to the UNCRC are founded upon three concepts: protection, provision and participation.

A child rights-based approach considers all of the following:

Dignity

Interdependence and indivisibility

Best intersts

Participation

Non-discrimination

Transparency and Accountability

Life, Survival, and Development

How might a researcher take a child rights-based approach in an ethnography?

1. Ensure the ethics of the methodology respect children's rights. (Beazley, 2016)

2. Respect the children's rights, human dignity and opinion during the generation of data and recognise the co-production of knowledge. (Beazley, 2016)

3. Challenge the notion of their vulnerability by valuing their agency when appropriate. (Beazley, 2016)

Emerging Fieldwork Questions:
- When do rights override local custom and culture?
- What is the balance between respecting a child's agency and protecting their vulnerability?

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Human development and growth occurs in a complex ecosystem of relationships, moving from the individual, to the community, to global networks.

This model is typically visualised in the format of Russian nesting dolls, with seemingly hierarchical levels of relationships.

In a forthcoming study (2018) Maternowska, Potts, Fry and Casey re-conceptualise the framework to reinforce the child-centred nature of the model, dispelling the hierarchical nature of the framework's current visual model. The new visualisation consists of a five part Venn diagram. The four levels of relationships (interpersonal, community, structural, and institutional) intersect at the middle, where the individual child is located.

Emerging Fieldwork Observation:
- The Socio-ecological framework seems to fit well with anthropologic studies when combined with the concept of cultural relativity, considering each relationship level and link in terms of the local culture and customs.

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My higher education consists of a degree in human geography at a Scottish university. I am currently undertaking a Masters in childhood studies, soon to be followed by a Master of Education and certification for primary teaching.

I grew up just outside Washington D.C in a historical, middle-class suburban neighbourhood. My schooling consisted of a religious, private education across several schools.

As a white Latina, I embody Mexican culture and values yet very rarely experience racism and xenophobia. My ethnicity, race, gender, class, education and upbringing in a catholic family significantly shape my identity and perspective on many issues such as cultural capital and education.

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Human geography required me to empathise and think about other people’s situations and lives; however, anthropology seems to take this a step further by having the ethnographic approach and cultural relativity at the centre of the field.

Anthropology has led me to question why I hold certain views and how I come to understand people and societies different from my own

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"Education is linked to power, but is also rooted in the specific culture’s pedagogical practices."

Dr. Shari Sabeti, 2018

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Middle class parenting is mainstream, and so is the cultural capital that comes along with it

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Middle class parenting is mainstream, and so is the cultural capital that comes along with it

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"As school-oriented parents and their children interact in the pre-school years, adults give their children, through modeling and specific instruction, ways of taking from books which seem natural in school and in numerous institutional settings such as banks, post offices, businesses, or government offices.

These mainstream ways exist in societies around the world that rely on formal educational systems to prepare children for participation in settings involving literacy. In some communities these ways of schools and institutions are very similar to the ways learned at home; in other communities the ways of school are merely an overlay on the home-taught ways and may be in conflict with them." (Heath, 1982, 50)

Emerging Fieldwork Question:
- Which child centred approach would best fit this ethnography: child rights-based or the socio-ecological model?

I believe the latter because it considers not only the individual level of interaction between the child and the parents but also the institutional level of cultural capital acquisition and its function in schooling.

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Becoming aware of cultural relativism in myself

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Becoming aware of cultural relativism in myself

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When discussing Unequal Childhoods  my group talked about the "like skills" acquired by the middle class children, those used to navigate institutional spaces in western society. I then referred to the working class children's inability to acquire those skills (due to their parent's "non-standard" child-rearing approach) as a structural obstacle when they attend school and seek jobs.

I realised that this is my prior understanding and perspective on systematic inequity in education, where working class child-rearing is not favoured over middle-class child-rearing for "succeeding" in school. My cultural relativism is based on the cultural of social and economic class, rather than the culture of a particular country or even western society as a whole.

Unequal Childhoods author Lareau argues that middle class parenting is the widely accepted standard of parenting in modern western societies. (2003, 65)

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"If fieldwork is the hallmark method, cultural relativism is the hallmark mode."  (Engelke, 2017, 16)"

...cultural relativism is a critical self-awareness that your own terms of analysis, understanding, and judgement are not universal and cannot be taken for granted....cultural relativism is one of the most misunderstood aspects of the anthropological sensibility..."(Engelke, 2017, 16-17)