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socialisation.","mcqOptions":[{"text":"socialisation","correct":true,"explanation":"Socialisation is the lifelong process through which individuals learn and internalise their society's norms, values, roles and expectations through interaction with socialising agencies."},{"text":"labelling","correct":false,"explanation":"Labelling describes attaching meanings or identities to people, often influencing how they are treated. The lifelong learning of society's norms, values, roles and expectations is socialisation."},{"text":"social stratification","correct":false,"explanation":"Social stratification is the ranking of social groups into unequal layers. The process of learning society's norms, values, roles and expectations is socialisation."},{"text":"role conflict","correct":false,"explanation":"Role conflict occurs when the demands of different social roles are incompatible. Socialisation is the lifelong process of learning society's norms, values, roles and expectations."}]},{"id":"f46f10e3-79ec-42cd-94e8-4c05a53167f3","cardType":"basic","points":2,"front":"What separates primary from secondary socialisation?","back":"

Primary - early childhood, mainly family.
Secondary - later, through wider institutions.

","mcqOptions":[{"text":"

Primary - early childhood, mainly family.
Secondary - later, through wider institutions.

","correct":true,"explanation":"Primary socialisation occurs in early childhood and is mainly conducted by the family, whereas secondary socialisation occurs later through institutions such as education, the media and work."},{"text":"

Primary - later, through wider institutions.
Secondary - early childhood, mainly family.

","correct":false,"explanation":"This reverses the usual distinction between the two stages. Primary socialisation begins in early childhood through the family, while secondary socialisation occurs later through wider institutions."},{"text":"

Primary - early childhood, mainly peers.
Secondary - later, mainly family.

","correct":false,"explanation":"Peer groups and the media are normally agencies of secondary socialisation, not primary socialisation. Primary socialisation mainly occurs within the family during early childhood."},{"text":"

Primary - formal learning in institutions.
Secondary - informal learning at home.

","correct":false,"explanation":"Primary and secondary socialisation are distinguished by life stage and socialising agencies, not by whether learning is formal or informal. Family is central to primary socialisation."}]},{"id":"143985a8-1c15-47ea-ada9-2ca0acadf4aa","cardType":"basic","points":1,"front":"A student resists family expectations and reinterprets them. Which concept does this show?","back":"Agency.","mcqOptions":[{"text":"Agency.","correct":true,"explanation":"Agency is an individual's capacity to make choices and act independently. Resisting and reinterpreting family expectations demonstrates that people do not simply accept social influences passively."},{"text":"Structure.","correct":false,"explanation":"Structure refers to social forces and institutions that shape or constrain behaviour. The student's active resistance and reinterpretation instead demonstrate individual agency."},{"text":"Conformity.","correct":false,"explanation":"Conformity means adjusting behaviour to match social norms or expectations. Resisting family expectations is an exercise of agency rather than an example of conformity."},{"text":"Social control.","correct":false,"explanation":"Social control consists of processes that encourage conformity to norms. The student's choice to resist and reinterpret expectations specifically illustrates agency."}]},{"id":"69e972ce-fb1d-4765-af04-9081c5958fb4","cardType":"basic","points":2,"front":"How do sanctions encourage conformity?","back":"They reward conformity or punish non-conformity.","mcqOptions":[{"text":"They reward conformity or punish non-conformity.","correct":true,"explanation":"Positive sanctions encourage conformity by rewarding approved behaviour, while negative sanctions discourage norm-breaking by punishing non-conformity. Both reinforce society's expected standards."},{"text":"They reward non-conformity or punish conformity.","correct":false,"explanation":"This reverses how sanctions support social order: rewarding norm-breaking and punishing compliance would discourage conformity. Sanctions instead reward conformity or punish non-conformity."},{"text":"They ignore conformity or tolerate non-conformity.","correct":false,"explanation":"Ignoring both compliant and deviant behaviour provides no incentive to follow norms. Sanctions encourage conformity by rewarding conformity or punishing non-conformity."},{"text":"They punish conformity or ignore non-conformity.","correct":false,"explanation":"Punishing conformity and overlooking norm-breaking would weaken, rather than reinforce, shared expectations. Effective sanctions reward conformity or punish non-conformity."}]},{"id":"aa7aa0ac-72be-47c2-a477-23e49ecf6a0e","cardType":"cloze","points":null,"front":"Individual personality and life story are [ ]; group belonging is [ ].","back":"Individual personality and life story are personal identity; group belonging is social identity.","mcqOptions":[{"text":"Individual personality and life story are personal identity; group belonging is social identity.","correct":true,"explanation":"Personal identity concerns the distinctive personality, experiences and life story of an individual, while social identity derives from membership of social groups and categories."},{"text":"Individual personality and life story are social identity; group belonging is personal identity.","correct":false,"explanation":"This reverses the concepts. Personality and an individual's life story form personal identity, whereas belonging to groups such as classes or ethnicities forms social identity."},{"text":"Individual personality and life story are ascribed status; group belonging is achieved status.","correct":false,"explanation":"Ascribed and achieved status describe ways of obtaining social positions, not the distinction between individual characteristics and group membership. The correct terms are personal identity and social identity."},{"text":"Individual personality and life story are social roles; group belonging is role conflict.","correct":false,"explanation":"Social roles are expected patterns of behaviour, while role conflict is incompatibility between role demands. Personality and life story concern personal identity; group belonging concerns social identity."}]},{"id":"edb96897-b2cf-4cc4-8849-22a93fb0b94b","cardType":"cloze","points":null,"front":"[ ] is largely given at birth; [ ] is gained through action or choice.","back":"Ascribed status is largely given at birth; achieved status is gained through action or choice.","mcqOptions":[{"text":"Ascribed status is largely given at birth; achieved status is gained through action or choice.","correct":true,"explanation":"An ascribed status is assigned largely without personal choice, commonly at birth. An achieved status results from a person's actions, decisions, skills or accomplishments."},{"text":"Achieved status is largely given at birth; ascribed status is gained through action or choice.","correct":false,"explanation":"This reverses the definitions. Ascribed status is largely assigned at birth or without choice, while achieved status is acquired through personal action or choice."},{"text":"Master status is largely given at birth; social status is gained through action or choice.","correct":false,"explanation":"Master status means a status that strongly shapes how someone is perceived, while social status is a broad term. The required contrast is ascribed status and achieved status."},{"text":"Social role is largely given at birth; role conflict is gained through action or choice.","correct":false,"explanation":"A social role is the expected behaviour associated with a status, and role conflict involves competing expectations. Birth-assigned positions are ascribed statuses; chosen or earned positions are achieved statuses."}]},{"id":"7463c84f-f872-4069-94b5-dcc00e057e37","cardType":"basic","points":2,"front":"For Mead, how does the self develop?","back":"Through interaction and seeing ourselves from others' viewpoints.","mcqOptions":[{"text":"Through interaction and seeing ourselves from others' viewpoints.","correct":true,"explanation":"Mead argued that the self is socially produced through interaction. By taking the role of others, individuals learn to view themselves from other people's perspectives."},{"text":"Through genetic inheritance and developing independently of others.","correct":false,"explanation":"Biological inheritance may influence characteristics, but Mead's interactionist theory treats the self as socially developed through interaction and seeing ourselves from others' viewpoints."},{"text":"Through passive conformity and obeying authority without reflection.","correct":false,"explanation":"Mead did not view the self as a product of passive obedience to authority. It develops through social interaction and learning to adopt others' viewpoints."},{"text":"Through unconscious conflict and repressing childhood desires.","correct":false,"explanation":"Freud, rather than Mead, emphasised unconscious conflict and childhood drives. Mead explained the self through interaction and the ability to see ourselves from others' viewpoints."}]},{"id":"d97bb9c8-e053-48e9-a841-86002e3bc3b2","cardType":"basic","points":1,"front":"Which interactionist idea says self-concepts form by imagining others' judgements?","back":"Cooley's looking-glass self.","mcqOptions":[{"text":"Cooley's looking-glass self.","correct":true,"explanation":"Cooley's looking-glass self explains that people form self-concepts by imagining how others perceive and judge them, then developing feelings about those imagined evaluations."},{"text":"Mead's generalised other.","correct":false,"explanation":"Mead's generalised other concerns internalising the wider community's shared expectations. The specific idea of imagining others' judgements and forming a self-concept is Cooley's looking-glass self."},{"text":"Goffman's presentation of self.","correct":false,"explanation":"Goffman's presentation of self examines how people manage impressions in social situations. Cooley's looking-glass self specifically explains self-concepts formed through imagined judgements."},{"text":"Becker's labelling theory.","correct":false,"explanation":"Becker's labelling theory explains how labels can shape treatment and identity, especially deviance. Imagining others' judgements when constructing the self is Cooley's looking-glass self."}]},{"id":"4c151426-07c6-40d5-b447-74d9c95690a3","cardType":"basic","points":2,"front":"What is the sociological distinction between sex and gender?","back":"

Sex - biological categories.
Gender - socially learned expectations.

","mcqOptions":[{"text":"

Sex - biological categories.
Gender - socially learned expectations.

","correct":true,"explanation":"Sex refers to biological classifications based on physical characteristics, while gender refers to expectations, roles and behaviours learned through socialisation."},{"text":"

Sex - socially learned expectations.
Gender - biological categories.

","correct":false,"explanation":"This reverses the two concepts. Sex refers to biological categories, whereas gender consists of socially learned expectations about identities, roles and behaviour."},{"text":"

Sex - individual personality traits.
Gender - biological categories.

","correct":false,"explanation":"Gender is not simply biological, and sex does not describe personality. Sex concerns biological categories, while gender refers to socially learned expectations."},{"text":"

Sex - socially assigned identities.
Gender - individual personality traits.

","correct":false,"explanation":"This confuses gender with personality and treats sex as socially assigned. Sex refers to biological categories, while gender involves expectations learned through society."}]},{"id":"1610ef35-8457-4655-9c58-1088c497bc56","cardType":"cloze","points":null,"front":"Oakley's [ ] means directing children towards gender-typed toys and activities.","back":"Oakley's canalisation means directing children towards gender-typed toys and activities.","mcqOptions":[{"text":"canalisation","correct":true,"explanation":"Canalisation is the process of directing children towards gender-typed toys and activities, such as encouraging girls to play with dolls."},{"text":"manipulation","correct":false,"explanation":"Manipulation involves encouraging behaviour considered appropriate for a child’s gender, often through praise or discouragement. Directing children towards gender-typed objects and activities is canalisation."},{"text":"verbal appellation","correct":false,"explanation":"Verbal appellation means using gendered labels such as “pretty girl” or “brave boy”. Directing children towards gender-typed toys and activities is canalisation."},{"text":"different activities","correct":false,"explanation":"Different activities refers to involving children in gender-typed domestic tasks or pastimes. Directing them towards particular toys and activities is specifically called canalisation."}]},{"id":"6f1a46f0-f3c5-476e-8517-ec05ccc946dd","cardType":"basic","points":1,"front":"In Oakley's family socialisation, what are labels like "pretty girl" or "brave boy" called?","back":"Verbal appellations.","mcqOptions":[{"text":"Verbal appellations.","correct":true,"explanation":"Oakley uses verbal appellations for gendered names and descriptions that communicate expected characteristics, such as calling girls “pretty” and boys “brave”."},{"text":"Gender sanctions.","correct":false,"explanation":"Gender sanctions are rewards or punishments used to reinforce expected behaviour. Oakley calls gendered labels such as “pretty girl” and “brave boy” verbal appellations."},{"text":"Different activities.","correct":false,"explanation":"Different activities involve steering children towards gender-typed tasks and pastimes. Gendered labels applied through language are called verbal appellations."},{"text":"Gender canalisation.","correct":false,"explanation":"Canalisation directs children towards gender-typed toys and activities. Labels such as “pretty girl” and “brave boy” are instead examples of verbal appellations."}]},{"id":"6124e6ef-3f20-434e-8604-1a29d7a7e465","cardType":"basic","points":2,"front":"How can mocking boys for crying shape masculinity?","back":"It links masculinity with emotional control through sanctions.","mcqOptions":[{"text":"It links masculinity with emotional control through sanctions.","correct":true,"explanation":"Mockery acts as a negative sanction, teaching boys that displaying sadness is unacceptable and associating masculine identity with emotional restraint and control."},{"text":"It links masculinity with emotional expression through sanctions.","correct":false,"explanation":"Mockery discourages rather than promotes emotional expression. As a negative sanction, it links masculinity with controlling or concealing emotions such as sadness."},{"text":"It links femininity with emotional control through sanctions.","correct":false,"explanation":"The sanction is directed at boys to reinforce masculine expectations, not feminine identity. It teaches that masculinity requires emotional control."},{"text":"It links masculinity with emotional control through imitation.","correct":false,"explanation":"Imitation means copying observed behaviour, but mockery operates as a negative sanction. It teaches boys to associate masculinity with emotional control by punishing crying."}]},{"id":"76e60b70-5a42-405a-85b0-07b71dcb0322","cardType":"basic","points":2,"front":"What is Connell's hegemonic masculinity?","back":"A dominant model of manhood linked to toughness and authority.","mcqOptions":[{"text":"A dominant model of manhood linked to toughness and authority.","correct":true,"explanation":"Connell’s hegemonic masculinity is the culturally dominant ideal of manhood, commonly associated with toughness, authority and power over women and subordinated men."},{"text":"A subordinate model of manhood linked to sensitivity and obedience.","correct":false,"explanation":"This describes qualities marginalised by the dominant masculine ideal. Hegemonic masculinity is the dominant model of manhood linked to toughness and authority."},{"text":"A dominant model of womanhood linked to toughness and authority.","correct":false,"explanation":"Connell’s concept concerns the culturally dominant model of manhood, not womanhood. It associates masculinity with qualities such as toughness, authority and power."},{"text":"A marginal model of manhood linked to dependence and passivity.","correct":false,"explanation":"Hegemonic means culturally dominant rather than marginal. Connell’s hegemonic masculinity presents toughness and authority as the most valued model of manhood."}]},{"id":"536d74d0-30b3-4d49-92fc-8f95a2708464","cardType":"cloze","points":null,"front":"In Bourdieu, money and assets are [ ]; useful networks are [ ].","back":"In Bourdieu, money and assets are economic capital; useful networks are social capital.","mcqOptions":[{"text":"In Bourdieu, money and assets are economic capital; useful networks are social capital.","correct":true,"explanation":"Economic capital consists of financial resources and property, while social capital consists of useful relationships, connections and networks that provide advantages."},{"text":"In Bourdieu, money and assets are social capital; useful networks are economic capital.","correct":false,"explanation":"This reverses the two forms of capital. Money and assets are economic capital, while useful relationships and networks are social capital."},{"text":"In Bourdieu, money and assets are economic capital; useful networks are cultural capital.","correct":false,"explanation":"Economic capital correctly describes money and assets, but useful networks are social capital. Cultural capital instead includes valued knowledge, tastes, qualifications and ways of speaking."},{"text":"In Bourdieu, money and assets are cultural capital; useful networks are social capital.","correct":false,"explanation":"Social capital correctly describes useful networks, but money and assets are economic capital. Cultural capital refers to socially valued knowledge, tastes and qualifications."}]},{"id":"ca3bc5b2-6429-4d35-9a47-7548a5858c42","cardType":"basic","points":1,"front":"Which Bourdieu capital is shown by valued knowledge, tastes, qualifications and ways of speaking?","back":"Cultural capital.","mcqOptions":[{"text":"Cultural capital.","correct":true,"explanation":"Cultural capital consists of socially valued knowledge, tastes, qualifications and ways of speaking that can provide advantages, particularly within the education system."},{"text":"Economic capital.","correct":false,"explanation":"Economic capital consists of money, property and other financial assets. Valued knowledge, tastes, qualifications and speech styles are forms of cultural capital."},{"text":"Social capital.","correct":false,"explanation":"Social capital consists of useful relationships and networks. Valued knowledge, tastes, qualifications and ways of speaking instead constitute cultural capital."},{"text":"Symbolic capital.","correct":false,"explanation":"Symbolic capital refers to recognised prestige, status or honour. Knowledge, tastes, qualifications and valued ways of speaking are specifically cultural capital."}]},{"id":"609d08d5-e468-4460-b630-0ffacb86ed71","cardType":"basic","points":2,"front":"Why might university feel "normal" to a middle-class child in Bourdieu's theory?","back":"Their habitus makes background expectations feel natural.","mcqOptions":[{"text":"Their habitus makes background expectations feel natural.","correct":true,"explanation":"Habitus is a set of deeply internalised dispositions shaped by social background, so university may feel natural and expected to a middle-class child."},{"text":"Their social capital makes background expectations feel natural.","correct":false,"explanation":"Social capital means useful relationships and networks, not internalised expectations. Habitus makes assumptions shaped by a person’s social background feel natural."},{"text":"Their economic capital makes background expectations feel natural.","correct":false,"explanation":"Economic capital may make university more affordable, but it does not explain why expectations feel natural. Bourdieu uses habitus for these internalised dispositions."},{"text":"Their cultural capital makes background expectations feel natural.","correct":false,"explanation":"Cultural capital may help a child succeed through valued knowledge and language, but habitus specifically explains why university feels normal and expected."}]},{"id":"42d52ac4-54c1-4372-8584-5d1e0261eb3c","cardType":"basic","points":2,"front":"How did Willis's anti-school culture reproduce class inequality?","back":"It pushed the "lads" towards working-class jobs.","mcqOptions":[{"text":"It pushed the "lads" towards working-class jobs.","correct":true,"explanation":"The lads rejected school and academic achievement, leaving them with limited qualifications. This channelled them into manual working-class employment and reproduced their class position."},{"text":"It pushed the "lads" towards middle-class jobs.","correct":false,"explanation":"Their resistance did not create upward mobility into middle-class employment. By rejecting qualifications, the lads entered working-class jobs and reproduced the class inequality they opposed."},{"text":"It prepared the "lads" for professional careers.","correct":false,"explanation":"The anti-school culture discouraged the qualifications generally required for professional careers. It instead directed the lads towards working-class jobs, reproducing their existing class position."},{"text":"It encouraged the "lads" into higher education.","correct":false,"explanation":"The lads viewed academic effort as conformist and rejected educational success, rather than pursuing higher education. Their resulting working-class jobs helped reproduce class inequality."}]},{"id":"64c77a85-9a08-4e24-86c3-43bdd7107fa0","cardType":"basic","points":1,"front":"Which process gives people racial meanings and treats them differently because of them?","back":"Racialisation.","mcqOptions":[{"text":"Racialisation.","correct":true,"explanation":"Racialisation is the social process through which racial meanings are assigned to people or groups, shaping how they are perceived and treated."},{"text":"Socialisation.","correct":false,"explanation":"Socialisation is the broad process of learning society’s norms, values and identities. The specific assignment of racial meanings and differential treatment is racialisation."},{"text":"Assimilation.","correct":false,"explanation":"Assimilation describes a minority group adopting the culture of a dominant group. Racialisation instead assigns racial meanings to people and affects how others treat them."},{"text":"Labelling.","correct":false,"explanation":"Labelling involves attaching social definitions to people, but it is not the specific term for assigning racial meanings. That process is called racialisation."}]},{"id":"2bd18e1c-3c9e-4145-90ed-cc04522d5f88","cardType":"basic","points":2,"front":"For Hall, why are cultural identities not fixed essences?","back":"They are produced through history, representation and difference.","mcqOptions":[{"text":"They are produced through history, representation and difference.","correct":true,"explanation":"Hall argues that cultural identities are continually constructed through historical experiences, representations and relationships with difference, rather than existing as timeless or natural essences."},{"text":"They are inherited through biology, ancestry and genetics.","correct":false,"explanation":"This treats cultural identity as a natural, inherited essence, which Hall rejects. He argues that identities are produced through history, representation and difference."},{"text":"They are preserved through tradition, consensus and continuity.","correct":false,"explanation":"This suggests identities remain stable through shared traditions, overlooking Hall’s emphasis on change and construction. For Hall, history, representation and difference continually produce identity."},{"text":"They are determined through law, citizenship and territory.","correct":false,"explanation":"Legal nationality and territory may influence identity, but Hall does not see them as determining cultural identity. He emphasises history, representation and difference."}]},{"id":"cd54d0f1-f212-4e18-bcf4-029204a5bebd","cardType":"cloze","points":null,"front":"Anderson called nations [ ] because members mostly never meet but imagine connection.","back":"Anderson called nations imagined communities because members mostly never meet but imagine connection.","mcqOptions":[{"text":"imagined communities","correct":true,"explanation":"Anderson describes nations as imagined communities because most members never meet, yet mentally imagine themselves as belonging to the same national community."},{"text":"invented traditions","correct":false,"explanation":"Invented traditions is associated with Hobsbawm and refers to practices presented as old despite being recent. Anderson’s term for nations whose members imagine connection is imagined communities."},{"text":"collective consciences","correct":false,"explanation":"Collective conscience is Durkheim’s term for a society’s shared beliefs and moral attitudes. Anderson instead describes nations as imagined communities."},{"text":"status groups","correct":false,"explanation":"Status groups are Weberian communities distinguished by social prestige and lifestyle. Anderson calls nations imagined communities because members imagine a shared connection without meeting."}]},{"id":"943d7441-7193-47d7-bdb7-e551015c4255","cardType":"basic","points":2,"front":"What is Billig's banal nationalism?","back":"Everyday reminders of nationhood, such as flags or anthems.","mcqOptions":[{"text":"Everyday reminders of nationhood, such as flags or anthems.","correct":true,"explanation":"Billig’s banal nationalism consists of routine, often unnoticed reminders that reproduce national identity in everyday life, including displayed flags and national anthems."},{"text":"Extreme loyalty to the nation, such as militarism or xenophobia.","correct":false,"explanation":"This describes overt or aggressive nationalism rather than its banal form. Billig’s banal nationalism concerns ordinary reminders of nationhood, such as flags or anthems."},{"text":"Formal teaching about nationhood, such as history lessons or citizenship classes.","correct":false,"explanation":"Formal education can transmit national identity, but banal nationalism specifically refers to routine, often unnoticed reminders of nationhood, such as flags or anthems."},{"text":"Occasional celebrations of nationhood, such as jubilees or victory parades.","correct":false,"explanation":"Large, occasional celebrations are conspicuous expressions of nationalism rather than banal ones. Billig focuses on everyday reminders of nationhood that often pass unnoticed."}]},{"id":"01ad0dee-e118-4a7d-a18e-3cd2bcd527ef","cardType":"cloze","points":null,"front":"The idea that identities and inequalities combine is [ ], associated with [ ].","back":"The idea that identities and inequalities combine is intersectionality, associated with Crenshaw (1989).","mcqOptions":[{"text":"The idea that identities and inequalities combine is intersectionality, associated with Crenshaw (1989).","correct":true,"explanation":"Crenshaw developed intersectionality to explain how identities and inequalities, including race, gender and class, intersect to produce combined experiences of advantage and disadvantage."},{"text":"The idea that identities and inequalities combine is social constructionism, associated with Crenshaw (1989).","correct":false,"explanation":"Social constructionism concerns how social reality is created through interaction and shared meanings. Crenshaw’s concept for combined identities and inequalities is intersectionality."},{"text":"The idea that identities and inequalities combine is intersectionality, associated with Goffman (1959).","correct":false,"explanation":"Goffman is associated with the dramaturgical approach to identity and impression management. Intersectionality was introduced by Crenshaw in 1989 to analyse combined inequalities."},{"text":"The idea that identities and inequalities combine is structuration, associated with Giddens (1984).","correct":false,"explanation":"Giddens’s structuration theory examines the relationship between agency and social structure. The concept describing combined identities and inequalities is Crenshaw’s intersectionality."}]}]}],"examCountdown":{"examDate":"2027-05-14","paperLabel":"Component 1"},"heading":"Examples of the influence of socialisation on identity","title":"Examples of the influence of socialisation on identity Flashcards","topbar":{"backHref":"/a-level/sociology/eduqas/flashcards"},"topicSidebar":"$L39"}]}],"topicId":"2e6439e2-3cee-523b-a105-c33537f44740","walled":"$L3a"}],"$L3b","$L3c"]