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SOCI1110 Unit 10 Activity Response Area
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October 25, 2024
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SOCI1110 Unit 10 Activity Response Area
1. Steven L. Nock on Marriage, Gender Roles, and the Evolution of Family Dynamics
Steven L. Nock was a distinguished sociologist and a Commonwealth Professor of Sociology
at the University of Virginia, whose work centered on the sociology of the family and the
institution of marriage in American society. His main research interest was in marriage,
particularly on how it impacts males and females and the larger society (Nock, 2000). He also
explored topics that included privacy, parenting by an unmarried father, cohabitation,
relationship commitment, partnership dissolution, and the changing institution of marriage. A
critical work in the field is his book Marriage in Men’s Lives published in 1998 was awarded the
William J. Good Book Award by the American Sociological Association (Nock, 2000).
Contemplating marriage not simply as a relationship as a partnership, but as a critically
significant social construction with consequences for society and the individual, Nock’s work
was revelatory (Adler et al., 2001).
Nock’s research contributes to our understanding of gender by exploring the ways marriage
and familial structures reinforce traditional gender roles. He pointed out how marriage can
empower men more than women thanks to shared perceptions and the way households are
managed or organized (Nock, 2000). Nock’s viewpoint implied that men derive social and
psychological gains from marriage and may attain stability and support, which women do not
always get. This sort of gendered analysis displays how even institutions such as marriage are
interlinked with social norms and, thus, regulate the roles that males and females are expected to
play in society (Adler & Adler, 2001).
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Furthermore, Nock's findings contribute to contemporary sociological discussions about
gender by questioning the effectiveness of marriage as a universal institution. His work further
pointed out that trends involving the structure and perception of marriage – like cohabitation and
non-traditional unions – alter the prior norms that have defined the place of gender roles in
marriage (Nock, 2000). Through his critical analysis of these changes, Nock explained what
these shifts meant in terms of social changes in gender roles and self-identity. Such analysis is
important for studying shifts in family policy and gender relations that characterize
contemporary society.
2. The Idealization of the 1950s American Family and Gender Roles
The 1950s are often viewed as the quintessential era for the American family due to post-
World War II economic prosperity, which allowed many families to achieve middle-class status.
During this period the suburban neighborhood and the nuclear family became prominent, where
the father went to work to support his family while the mother stayed at home to tend to the
house and children. Consumerism and homeownership for the middle and working classes
helped to cement the idea of the “American Dream”, which thought one working parent could
successfully provide for a family. The depiction of this lifestyle in media and television
reasserted the myths of prosperity, stability, and moral decency of the 1950s for families (Coontz,
1992).
The 1950s were marked by strict gender roles. A man was supposed to go out to work and
provide for the family, while a woman’s role was to be a housewife and look after the children.
The cultural expectations and practices did not allow women to seek employment, thus
maintaining male supremacy as women’s rightful role was set within the home (Yates, 1997).
Working women were only employed in low-wage earner jobs that traditionally were associated
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with women like secretaries, teachers, or nurses. Such sex roles were based on the notion that a
proper family model depended on the man as an earner and the woman as a caregiver.
The television program "Leave It to Beaver" serves as a quintessential example of 1950s
gender dynamics. This show corresponded with the expectations of the age as June Cleaver, the
main female character, was immaculately dressed even when washing dishes, which gave a view
of how women were expected to look irrespective of the work being done. Her character was
mainly confined to her domestic duties as a wife and mother, a situation that portrayed gender
inequality that was rife during that era (Yates, 1997). At the same time, Ward Cleaver played the
role of the male breadwinner which provided a vision of authority and financial security. This
position not only perpetuated but elevated these gender roles, thus presenting the view that
gender differentiation resulted in a secure and happy family.
3. Social Structures and Changes in the American Family
The American family has undergone significant transformations due to various social
structures, institutions, and processes. There is a major identifiable reason for the change and that
is through the alteration of economic situations and the jobs market. Earlier, there existed what
could be referred to as the one-breadwinner family where the head, usually a male, provided for
the entire family. However changes in the economic situation and living conditions forced
families to become dual earners and single-parent families, mothers and women joined the labor
force (Pew Research Center, 2015). This shift has also led to changes in the operations of
families whereby women are the main breadwinners or joint breadwinners moving away from
the traditional concept of a family.
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Structural inequality also plays a crucial role in shaping the modern American family. Race,
income level, and education level influence family formation and stability. Pew Research Center
(2015) has revealed that less educated or lower income-raising children are more inclined to live
in single-parent families as such families struggle to operate under demographic norms due to
difficulties in financial support. Further, Black children are exposed to or affected by systemic
violence and injustice and are more likely to live with a single parent or in a step-family than
children with white or Asian backgrounds (Adler & Adler, 2001). These inequalities are highly
consequential because families that lack resources experience at least one barrier that influences
children’s development as well as their opportunities for social mobility.
The ongoing evolution of family structures in America reflects these social and economic
dynamics. Divorce rates and non-marital cohabitations make the family structure flexibility a
distinctive feature of American families. Presently, family relationships may be single parent,
step, or, those living together and all these have their dynamics shaped by societal structures.
Pew Research Center (2015) stated that currently, only 41% of children live with both their
biological parents in a first marriage – which means the image of the family depicted from post –
the mid-twentieth century is no longer dominant. Education and income remain relevant with
respect to these trends, these social structures impacting the modern American family system
(Pew Research Center, 2015).
4. Stimulus-Value-Role Theory and Its Relation to Gender
The Stimulus-Value-Role Theory, proposed by Bernard I. Murstein in 1970, is a mate
selection model that suggests individuals choose their partners through a three-stage process:
stimulus, value, and role (Adler & Adler, 2001). In the initial stage, called the stimulus phase, the
attraction between two people is purely romantic and may involve the physical and personality
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traits of the two individuals. This stage is based on appearance or on characteristics that bring
people together before they can share various things about themselves. Mainly, the attraction
which occurs in the first instance is usually based on current gender roles as men, and women
look for different physical and social characteristics as dictated by their societal roles (Murstein,
1970).
The second phase is the value stage, where individuals evaluate the compatibility of their
values, beliefs, and interests. This stage defines if a relationship can move a step further than
mere attraction since both parties consider the compatibility inhabited by outlooks and
expectations on key issues, including family, career, and ethical standards (Zosuls et al., 2011).
Likewise, people’s gender factors in other cultures may dictate what sort of values one should
look for in a partner the gender of the partner. For instance, women may have their focus on
economic security and care while men may choose protectiveness and family-oriented
characteristics which generically address gender role stereotyping (Adler & Adler, 2001).
In the final stage, the role phase, partners engage in shared activities and begin to adopt roles
that help solidify their relationship, such as cohabitating or managing finances together. By this
time, partners are trying out their capability in assuming these roles to determine if they are
capable of acting as a pair. Gender plays an important role in this stage by following socially-
typed roles of responsibilities that are supposed to be provided by the man and the woman in the
relationship (Zosuls et al., 2011). The theory also suggests that people end up being in
relationships that fulfill not only their physical and emotional needs but also their expectations
concerning the division of roles between partners (Murstein, 1970).
5. Gender Dynamics in Coontz’s Myths of Marriage
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Stephanie Coontz (2012) debunks several myths about marriage, highlighting how gender
dynamics influence modern marital expectations. One key myth is that people don’t value
marriage the way they used to. According to Coontz, what is expected out of marriage to another
person today is reflected in how contemporary Americans value the relational part of marriage,
which he said includes fairness, intimacy, and loyalty (Coontz, 2012). This shift is even more
evident in the context of gender, as women now demand equal partnerships where they are not
housemakers or mere contributors to their husband’s support. These themes suggest a new
appreciation of male chastity and shared contributions, which accelerates the equitable status of
masculinity within the union.
Another myth Coontz addresses is the idea that employed wives take on a “second shift” of
work at home, implying a disproportionate gender burden. Although there is some truth in this
assertion, Coontz also notes that currently employed husbands work only twenty minutes more
than employed wives every single day (Coontz, 2012). The actual state of existing gender
disparity is in expectations that women are the default caregivers in case of child-earner
conflicts. This expectation sometimes makes women reduce work or drop out of the workforce
causing higher economic losses in the long run. Underlying cultural norms regarding who should
be responsible for childcare lead to the creation of such relativities which can affect a woman’s
economic position when a husband leaves or dies.
Coontz also debunks the myth that divorce is inherently harmful to women and children. She
reasons that the gender factor has a pivotal role to play in the findings of divorce. For instance,
the opportunities resulting from no-fault divorce legislation that permit women who are in
abusive or unsatisfactory marriages to leave have contributed to drastic decreases in intimate
terrorism and female suicides. According to Coontz, women who leave abusive partners can
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greatly benefit from independence and autonomy for the sake of their own safety and that of their
children (Coontz, 2012). Furthermore, it is very important to distinguish between divorce as a
concept and divorce as a process since it is often the detrimental process in the marriage that
affects the children rather than the act of divorce. Thus, Coontz’s focus on the gendered aspects
of marriage erases myths of the past and calls for a modern perception of the myth.
6. An Analysis of Sociological Paradigms in Religious Sermons
Religious sermons provide insights through various sociological paradigms: Conflict Theory,
Symbolic Interactionism, and Functionalism. Billy Graham’s sermon (Choices, 2021)
exemplifies symbolic interactionism by emphasizing personal transformation through spiritual
decisions. He uses religious symbols, such as the cross, to guide listeners toward moral choices
that shape their identity and relationship with God. This approach highlights how individuals
interpret and interact with religious symbols, reinforcing personal and moral growth.
Joel Osteen’s message (Finding The Lost You, 2024) reflects the functionalist perspective,
emphasizing faith’s role in providing stability and solutions to life's challenges. By encouraging
spiritual alignment, Osteen underscores the importance of faith as a means to achieve personal
fulfillment and societal cohesion, promoting harmony and balance in individuals' lives.
T.D. Jakes’ sermon (Trust Your Wings, 2024) utilizes conflict theory to address personal and
societal struggles. By exploring the adversities people face, Jakes illustrates how faith can
empower individuals to overcome challenges, positioning spiritual strength as a tool to confront
and resolve conflicts, both personally and within broader societal contexts like systemic
oppression.
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Joyce Meyer’s sermon (Integrity, 2024) also supports the functionalist perspective, stressing
the significance of integrity and moral responsibility. Meyer emphasizes how adhering to
spiritual values not only fosters individual growth but also promotes societal stability by
reinforcing shared norms and ethical standards, thus contributing to both personal and collective
well-being.
7. Understanding the Hidden Curriculum
A hidden curriculum refers to the unspoken or implicit lessons, values, and norms that
students learn in educational settings, outside of the formal or explicit curriculum (Hussein,
2023). These are not specified curriculum experiences but rather acquired during interactions,
affirming, and social norms present at the school (Adler & Adler, 2001). It comprises the
students’ behaviors, beliefs, and values that the learners are often inclined to bend without
agreement as they go around their schools. These elements socialize students and reproduce
norms of society, which often mirror the power relations, class relations, and domination present
in broader society (Adler & Adler 2001).
Examples of the hidden curriculum include the reinforcement of social hierarchies, where
students from different socioeconomic backgrounds may receive different treatment and
opportunities. Secondly, the hidden curriculum may violate students’ gender rights in that the
male and female students may be subconsciously steered to specific activities or programs that
accommodate gender-biased parameters (Adler & Adler, 2001). Third, in the distribution of
teacher attention, sometimes teachers have bias and tend to favor some students who behave in
certain ways while neglecting others to influence learning performances. Fourth, punishments
that involve singling out students as being different from others can inform them about their
assumed roles in the social order (Hussein, 2023). Lastly, there is an implicit culture where
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students are expected to obey teachers and administrators without questioning, which also
contributes to obedience and conformity (Adler & Adler, 2001).
These examples illustrate that while the hidden curriculum is not formally taught, it has
significant effects on students’ development, shaping their perceptions, behaviors, and future
opportunities. It highlights how educational environments contribute to enhancing and sustaining
social structures and inequalities. Knowledge of these dynamics is crucial for improving
educational outcomes by benefiting educators and policymakers to design better and more
equality-based education approaches (Adler, & Adler 2001).
8. The Impact of Socioeconomic Status on Educational Quality
A country’s socioeconomic status (SES) significantly affects the quality of its education
system, influencing both the resources available to schools and the outcomes for students.
Ferguson et al. (2007) explained that learners from poor families are less prepared for school as
compared to their counterparts from affluent backgrounds in terms of vocabulary, interpersonal,
and cognitive development. This can be attributed to aspects such as poor education, inadequate
health care, and an unstimulating home environment (Ferguson et al., 2007). Hence, students
from low SES are disadvantaged and this perpetuates education disparity within the community.
Research supports that disparities in SES not only affect individual students but also the
quality of education provided in schools serving low-income communities. Students attending
schools in such areas are often disadvantaged by having limited access to basic learning assets
including qualified teachers, modern teaching and learning resources, and co-curricular
activities, all of which greatly enhance students’ performance (Munir et al., 2023). In addition,
these schools have issues of overcrowding and inadequacy of funds which affects the extent of
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the quality education they can offer. According to Munir et al. (2023) research, there are country
differences in SES gradients of education; thus, educational equality policies should reduce such
effects.
To improve educational outcomes in low SES communities, countries must implement
targeted interventions that address these inequities. Ferguson et al. (2007) information about
early intervention programs shows that they can help to eliminate the education gap. The above
programs may on average work mainly in the initial years consisting of parental provision, and
quality in preschool education that are significant in the early stages of a child’s learning process.
Besides, funding for community-based support initiatives can also assist in supporting families
struggling economically to produce positive social and academic outcomes for students (Munir et
al., 2023). Dealing with the issues of SES in education is crucial to eliminating the barriers that
limit the education of children from disadvantaged backgrounds.
9. The Integration of Religions into Society
Religions become integrated into society through several social and cultural mechanisms, as
explained by Stolz (2013). One such core dynamic is the relationship between religious
organizations and the society in which the organizations are located. For instance, religions may
affiliate by subscribing to cultural practices and language as those of the host society. This
cultural integration enhances relations between people of different religions and the rest of the
community hence integration. The opportunities for and barriers to religious groups being
connected or able to affect the rest of society in positive ways strongly correlate with the degree
to which the religious groups are integrated (Stolz, 2013). In the same manner, Adler and Adler
(2001) affirm that acceptance in society depends on the extent to which the religious practices
relate to the values and norms of the society.
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Another key aspect of integration involves structural and legal dimensions. Religions merge
by joining the society institutions as one of the educational systems, the workforce, and political
processes while seeking legal statuses. Thus, while other religious groups are institutions of
public law, or whilst religious denominations engage in public services such as prayers in
hospitals, there is a more profound integration (Stolz 2013). As Adler and Adler (2001) noted, the
religious groups that assimilate the organizational practices by adopting legal and structural
compliance work towards increasing the visibility and legitimacy to be in harmony with the
structure of the society.
Lastly, interactional and identification mechanisms also play crucial roles. This also helps
religious groups that are involved in social welfare, social work, and interfaith activities to justify
their place and contribution to the rest of society. They do so because such interactions mean that
prejudice is gradually diminished, and religious and anti-religious individuals will be able to
mutually understand each other. Stolz (2013) pointed out that to qualify for acceptance, religious
groups need to have high interaction and positive attitudes towards society. When religious
members consider the values and norms that are inherent in society, they generate a bond that
enhances their acceptance within the societal structures.
10. The Influence of Religion on Capitalism
Religions, particularly Protestantism, have historically influenced the development of
capitalism through specific ethical values that emphasize hard work, discipline, and frugality.
Max Weber is known for his work titled The Protestant Ethic and the Spirit of Capitalism where
he states that Calvinists, as well as other ascetic Protestants, placed a belief in their followers
regarding the divine call to work hard and see secular professions as a divine mission (Weber,
2015). This religious-driven force to work or to produce creation made way for a capitalistic
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economy since the accumulation is geared towards productivity and not to display status. Weber
1904 notes that theological electric predestination made believers work harder in worldly
activities as they aimed at getting material success as a sign of god’s blessing on their work.
Religions can also influence capitalism by shaping societal values about wealth and material
success. For instance, the Protestant ethic prohibited the consumption of luxuries, and it
encouraged the re-investment of profits in business, and enlarged business accumulation (Weber,
2015). This ethic was so crucial in establishing the social culture in which receiving and
grooming wealth was ethical given that it could be channeled to productive ventures. As Adler
and Adler (2001) noted, such religious values brought increased acceptance of capitalistic values
to society in which business success was seen as a proper merge for the afterlife. The ideas of
religions and churches that embraced economic freedom and hard work also played a crucial role
in the absorbing of capitalist values into the nation’s moral standards.
A third way religion impacts capitalism is through the encouragement of behaviors that
facilitate the growth of market economies. As Weber (2015) pointed out, the education, literacy,
and systematic work that existed within the Protestant groups made possible a more skilled and
disciplined worker which was conducive to the technical and structural growth of a capitalistic
society. Likewise, other scholars are right in saying that religion leads to saving and avoidance of
debts hence laying down a good financial background for capitalists. Thus, religious teachings
offered not only ethic-based argumentation of the capitalistic framework but also helped to
establish conditions for a capitalistic economy to evolve.
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