This essay will explain the functionalist, Marxist and Social action theories of race and will incorporate an evaluation of the functionalist and Marxist perspectives

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The purpose of this essay is to describe four different sociological perspectives on 'race'. This essay will explain the functionalist, Marxist and Social action theories of race and will incorporate an evaluation of the functionalist and Marxist perspectives with the intent to discover the strengths and weakness of both studies. Sociologists have presented their various competing theories with regards to the controversial issue of 'race', in an attempt to understand the phenomenon of 'racial' issues.

The term 'race' is used to provide distinction between the different human populations throughout the world; this distinction was initially thought to be determined by the biological differences between 'races' and consequently, this terminology is most commonly used to segregate and categorise individuals according to their visual characteristics, such as skin colour, facial features and hair types. 'Race' became a popular term in the 19th century, and various explanations accumulated pertaining to the different 'races' of people that compose the world, with the most common segregation emerging between the 'black' and 'white' races. Subsequently, an individual's physical appearance and the supposedly distinct differences in their biological composition became the fundamental basis for this categorisation - a categorisation that typically maintained 'white' superiority. (Race - definitions Handout)

Nott and Gliddon in their 1854 publication of "Types of Mankind" stated that Caucasians, (mainly European) "have in all ages been the rulers", thus suggesting that Caucasians were the only 'race' of humans sufficiently capable of establishing and maintaining a civilised democratic society. Dark skinned races were therefore viewed as "only fit for military governments". This was a common belief, shared by many influentials of this era, which left behind a legacy of controversy regarding 'race' and its connotations. (Haralambos, 2005, page 201)

Despite the fact that since the 1940's, evolutionary scientists have rejected the supposition that 'race' is defined by biological differences and subsequently this belief has no scientific foundation - its legacy continues to exist, deluding many individuals within society regarding their views on 'racial' differences, which are more often than not, based from a prejudice view, programmed by a history of comparable attitudes. Many social scientists maintain that 'race' definitions are imprecise and lack validity arguing that these definitions have derived from custom and therefore 'race' has been socially constructed and defined accordingly. (http://en.wikipedia.org/wiki/Race)

Discrimination can be defined in two senses, either direct or indirect. Direct discrimination can be executed through the preferential treatment of a specific 'race' and therefore disallowing the other 'race/s' equal access to the same opportunities as the favoured. Indirect discrimination is implemented in a deceptive, manipulative fashion, attempting to block the opportunities of the unfavoured 'race' by placing unrealistic stipulations and obligations upon them, with the knowledge that these specifications are unattainable. These two forms of discrimination have become popularly known as 'racism'. (Race - definitions Handout)

Sheila Patterson's 1965 study of "Dark Strangers" was based on the first-generation of immigrants from the West Indies, entering Britain namely, Brixton in London throughout the 1950's. Patterson, from a Functionalist perspective, using Methodology, attempted to gain a comprehensive sociological understanding of migration and the 'race situation'; with specific reference to 'race relations', between the dominant host (Britain) and the smaller immigrant population (West-Indies). (Haralambos, 2005, page 218)

Paterson's theory was based on the fundamental belief that society has been constructed through a consensus of values and norms, which is the essential element for the efficient functioning of society. With this proviso in mind, the immigrant-host model incorporates the stipulation that immigrants must gradually morph their culture into that of the dominant hosts, minimising cultural differences between the two, with the intention of becoming accepted and gaining mobility within that particular society. This process is known assimilation. (Pilkington, 1984)

For this study, Paterson used both observation and participant observation and conducted interviews with 250 'white' and 150 Afro-Caribbean participants. Having collected evidence regarding 'race issues' from a previous study she had conducted in South Africa, which Paterson believed illustrated a 'race situation', she was able to make the distinction between a 'race situation' and an 'immigrant situation'. For Patterson, a 'race situation' is moulded solely upon the obvious 'colour' divisions between different groups. However, an 'immigrant situation' is more complex, combining the issue of colour differences, but not focusing solely upon it; the main issue she discovered, was that the migrants possessed significant cultural differences. Thus the use of the immigrant-host model is the most effective method for analysing and understanding the 'race relations' faced by migrants and their host. (Haralambos, 2005, page 218)

Patterson suggested that the similarities between host and migrant, such as language and religion, became increasingly irrelevant in aiding the process of assimilation, and that 'colour' in itself did not predetermine a divide. The significant cultural difference between host and migrant was the principal cause for obstructing and successfully achieving assimilation. Migrants generally displayed incompatible values and norms to that of their host, such as being noisy with gregarious personas, less particular regarding housekeeping standards and were more inclined to be living together out of wedlock. Paterson stated that "No migrant group has in the mass so signally failed to conform to these expectations and patterns as have the West-Indians". (Haralambos, 1985)

However, Paterson continues by suggesting that the West-Indians did have 'assimilationist' aspirations and with this knowledge, Paterson believed that eventual assimilation was in no way unachievable, provided both parties contributed to this process. She did however express that the principal participants in this process were the migrants, who must allow themselves to be re-socialised in to the accepted cultural values and norms of the British population. This procedure involved the migrants conforming to all the traditional British customs, such as, conforming to formal marriage ceremonies, queuing at bus stops, lowering their unrealistic expectations and ensuring prevention of 'chip-on-the-shoulder' attitudes. In addition, the host was presented with the less challenging task of passively accepting the migrant, perhaps learning more regarding their cultural background, and to avoid staring at their 'new neighbours' in the street. Patterson advocated that the host community should not form an opinion or judge migrants as a result of their group membership, but rather that the migrants individual qualities, should determine this opinion. Patterson therefore suggests that both migrant and host have relatively similar objectives in so far as both are seeking to attain accommodation, integration and eventually assimilation.
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For Patterson, the British society operates under the guidelines of conformity, with the intention of providing and maintaining a secure and peaceful environment. Paterson was therefore relatively optimistic regarding the eventual occurrence of assimilation and maintains that there are no significant structural blocks, political or economic, which could prevent this process. Patterson admits that the British population extends a mixture of hostility and reservation regarding their new residents and this is in fact a British cultural norm, however she argues that Britain does not contain a deep-rooted prejudice attitude and a suggests that where conflict and discrimination did ...

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