Family

Family is the first agent of socialization. Mothers and fathers, siblings and grandparents, plus members of an extended family, all teach a child what he or she needs to know. Familes, of course, come in all sorts of formations. Whether the young child is living with a biological parent, adopted by their parents, or exclusively raised by a sibling or a grandparent, this unit of family is what socializes the young child to the world first.

For example, they show the child how to use objects (such as clothes, computers, eating utensils, books, bikes); how to relate to others (some as “family,” others as “friends,” still others as “strangers” or “teachers” or “neighbors”); and how the world works (what is “real” and what is “imagined”). As you are aware, either from your own experience as a child or from your role in helping to raise one, socialization includes teaching and learning about an unending array of objects and ideas.

The particular values of the family unit are central to the socialization process. If one child is raised in a family where discussion of connections to people from all races, religions, and ethnicities is both valued and practiced, this child is understanding multi-culturalism as a necessary asset in society. Conversely, a child who is raised our discussions and behaviors that explicitly favor their racial or religious group over others, the child learns that multi-culturalism is a problem to be avoided. These two children could be sitting next to each other in the same preschool classroom.

Keep in mind, however, that families do not socialize children in a vacuum. Many social factors affect the way a family raises its children. For example, we can use sociological imagination to recognize that individual behaviors are affected by the historical period in which they take place. Sixty years ago, it would not have been considered especially strict for a father to hit his son with a wooden spoon or a belt if he misbehaved, but today that same action might be considered child abuse.

Sociologists recognize that race, social class, religion, and other societal factors play an important role in socialization. For example, poor families usually emphasize obedience and conformity when raising their children, while wealthy families emphasize judgment and creativity (National Opinion Research Center 2008). This may occur because working-class parents have less education and more repetitive-task jobs for which it is helpful to be able to follow rules and conform. Wealthy parents tend to have better educations and often work in managerial positions or careers that require creative problem solving, so they teach their children behaviors that are beneficial in these positions. This means children are effectively socialized and raised to take the types of jobs their parents already have, thus reproducing the class system (Kohn 1977). Likewise, children are socialized to abide by gender norms, perceptions of race, and class-related behaviors.

In Sweden, for instance, stay-at-home fathers are an accepted part of the social landscape. A government policy provides subsidized time off work—480 days for families with newborns—with the option of the paid leave being shared between mothers and fathers. As one stay-at-home dad says, being home to take care of his baby son “is a real fatherly thing to do. I think that’s very masculine” (Associated Press 2011). Close to 90 percent of Swedish fathers use their paternity leave (about 340,000 dads); on average they take seven weeks per birth (The Economist, 2014). How do U.S. policies—and our society’s expected gender roles—compare? How will Swedish children raised this way be socialized to parental gender norms? How might that be different from parental gender norms in the United States?

School and classroom rituals, led by teachers serving as role models and leaders, regularly reinforce what society expects from children. Sociologists describe this aspect of schools as the hidden curriculum, the informal teaching done by schools.

For example, in the United States, schools have built a sense of competition into the way grades are awarded and the way teachers evaluate students (Bowles and Gintis 1976). When children participate in a relay race or a math contest, they learn there are winners and losers in society. When children are required to work together on a project, they practice teamwork with other people in cooperative situations. The hidden curriculum prepares children for the adult world. Children learn how to deal with bureaucracy, rules, expectations, waiting their turn, and sitting still for hours during the day. Schools in different cultures socialize children differently in order to prepare them to function well in those cultures. The latent functions of teamwork and dealing with bureaucracy are features of U.S. culture.

Schools also socialize children by teaching them about citizenship and national pride. In the United States, children are taught to say the Pledge of Allegiance. Most districts require classes about U.S. history and geography. As the academic understanding of history evolves, textbooks in the United States have been scrutinized and revised to update attitudes toward other cultures as well as perspectives on historical events; thus, children are socialized to a different national or world history than earlier textbooks may have done. For example, information about the mistreatment of African Americans and Native American Indians more accurately reflects

On August 13, 2001, twenty South Korean men gathered in Seoul. Each chopped off one of his own fingers because of textbooks. These men took drastic measures to protest eight middle school textbooks approved by Tokyo for use in Japanese middle schools. According to the Korean government (and other East Asian nations), the textbooks glossed over negative events in Japan’s history at the expense of other Asian countries.

In the early 1900s, Japan was one of Asia’s more aggressive nations. For instance, it held Korea as a colony between 1910 and 1945. Today, Koreans argue that the Japanese are whitewashing that colonial history through these textbooks. One major criticism is that they do not mention that, during World War II, the Japanese forced Korean women into sexual slavery. The textbooks describe the women as having been “drafted” to work, a euphemism that downplays the brutality of what actually occurred. Some Japanese textbooks dismiss an important Korean independence demonstration in 1919 as a “riot.” In reality, Japanese soldiers attacked peaceful demonstrators, leaving roughly 6,000 dead and 15,000 wounded (Crampton 2002).

Although it may seem extreme that people are so enraged about how events are described in a textbook that they would resort to dismemberment, the protest affirms that textbooks are a significant tool of socialization in state-run education systems.

A peer group is made up of people who are similar in age and social status and who share interests. Peer group socialization begins in the earliest years, such as when kids on a playground teach younger children the norms about taking turns, the rules of a game, or how to shoot a basket. As children grow into teenagers, this process continues. Peer groups are important to adolescents in a new way, as they begin to develop an identity separate from their parents and exert independence. Additionally, peer groups provide their own opportunities for socialization since kids usually engage in different types of activities with their peers than they do with their families. Peer groups provide adolescents’ first major socialization experience outside the realm of their families. Interestingly, studies have shown that although friendships rank high in adolescents’ priorities, this is balanced by parental influence.

The Workplace

Just as children spend much of their day at school, many U.S. adults at some point invest a significant amount of time at a place of employment. Although socialized into their culture since birth, workers require new socialization into a workplace, in terms of both material culture (such as how to operate the copy machine) and nonmaterial culture (such as whether it’s okay to speak directly to the boss or how to share the refrigerator).

Different jobs require different types of socialization. In the past, many people worked a single job until retirement. Today, the trend is to switch jobs at least once a decade. Between the ages of eighteen and forty-six, the average baby boomer of the younger set held 11.3 different jobs (U.S. Bureau of Labor Statistics, 2014). This means that people must become socialized to, and socialized by, a variety of work environments. In the past dressing professionally meant wearing dress clothes to help communicate your feelings of respect and importance about the work. Today, in many tech companies dressing in such a way is off-putting. Many startups prefer that their workers wear their ‘everyday’ more casual clothes, bring pets to work, and ideally, blur the line between when they are ‘on’ and work and when they are ‘away’ from work.

Religion

While some religions are informal institutions, here we focus on practices followed by formal institutions. Religion is an important avenue of socialization for many people. The United States is full of synagogues, temples, churches, mosques, and similar religious communities where people gather to worship and learn. Like other institutions, these places teach participants how to interact with the religion’s material culture (like a mezuzah, a prayer rug, or a communion wafer). For some people, important ceremonies related to family structure—like marriage and birth—are connected to religious celebrations. Many religious institutions also uphold gender norms and contribute to their enforcement through socialization. From ceremonial rites of passage that reinforce the family unit to power dynamics that reinforce gender roles, organized religion fosters a shared set of socialized values that are passed on through society.

Government

Although we do not think about it, many of the rites of passage people go through today are based on age norms established by the government. Individual governments provide facets of socialization for both individuals and groups.  To be defined as an “adult” usually means being eighteen years old, the age at which a person becomes legally responsible for him- or herself. And sixty-five years old is the start of “old age” since most people become eligible for senior benefits at that point.

Each time we embark on one of these new categories—senior, adult, taxpayer—we must be socialized into our new role. Seniors must learn the ropes of Medicare, Social Security benefits, and senior shopping discounts. When U.S. males turn eighteen, they must register with the Selective Service System within thirty days to be entered into a database for possible military service. These government dictates mark the points at which we require socialization into a new category.

Mass Media

Mass media distribute impersonal information to a wide audience, via television, newspapers, radio, and the Internet. Media contributes to socialization by inundating us with messages about norms and expectations. With the average person spending over four hours a day in front of the television (and children averaging even more screen time), media greatly influences social norms (Roberts, Foehr, and Rideout 2005). People learn about objects of material culture (like new technology and transportation options), as well as nonmaterial culture—what is true (beliefs), what is important (values), and what is expected (norms).

Girls and Movies

Pixar is one of the largest producers of children’s movies in the world and has released large box office draws, such as Toy Story, Cars, The Incredibles, and Up. What Pixar has never before produced is a movie with a female lead role. This changed with Pixar’s newest movie Brave, which was released in 2012. Before Brave, women in Pixar served as supporting characters and love interests. In Up, for example, the only human female character dies within the first ten minutes of the film. For the millions of girls watching Pixar films, there are few strong characters or roles for them to relate to. If they do not see possible versions of themselves, they may come to view women as secondary to the lives of men.

The animated films of Pixar’s parent company, Disney, have many female lead roles. Disney is well known for films with female leads, such as Snow White, Cinderella, The Little Mermaid, and Mulan. Many of Disney’s movies star a female, and she is nearly always a princess figure. If she is not a princess to begin with, she typically ends the movie by marrying a prince or, in the case of Mulan, a military general. Although not all “princesses” in Disney movies play a passive role in their lives, they typically find themselves needing to be rescued by a man, and the happy ending they all search for includes marriage.

Alongside this prevalence of princesses, many parents are expressing concern about the culture of princesses that Disney has created. Peggy Orenstein addresses this problem in her popular book, Cinderella Ate My Daughter. Orenstein wonders why every little girl is expected to be a “princess” and why pink has become an all-consuming obsession for many young girls. Another mother wondered what she did wrong when her three-year-old daughter refused to do “nonprincessy” things, including running and jumping. The effects of this princess culture can have negative consequences for girls throughout life. An early emphasis on beauty and sexiness can lead to eating disorders, low self-esteem, and risky sexual behavior among older girls.