Free PDF Learning to Labor: How Working Class Kids Get Working Class Jobs, by Paul Willis
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Learning to Labor: How Working Class Kids Get Working Class Jobs, by Paul Willis
Free PDF Learning to Labor: How Working Class Kids Get Working Class Jobs, by Paul Willis
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Hailed by the New Society as the "best book on male working class youth," this classic work, first published in 1977, has been translated into several foreign languages and remains the authority in ethnographical studies.
- Sales Rank: #109204 in Books
- Published on: 1981-04-15
- Original language: English
- Number of items: 1
- Dimensions: 8.35" h x .57" w x 5.49" l, .60 pounds
- Binding: Paperback
- 240 pages
Review
As fresh and challenging as when it was first published, Learning to Labor remains the text to inspire and teach ethnographers, from whatever disciplines,who probe unsentimentally human agency in institutions, political economy, and within the general constraints of modernity. -- George E. Marcus
The unique contribution of this book is that it shows, with glittering clarity, how the rebellion of poor and working class kids against school authority prepares them for working class jobs.No American interested in education or in labor can afford not to read and study this book carefully. -- Stanley Aranowitz
About the Author
Paul Willis is Research Fellow at the Centre for Contemporary Cultural Studies, Birmingham University.
Most helpful customer reviews
22 of 23 people found the following review helpful.
Maybe the best ethnorgraphy ever written.
By not a natural
The two books that have contributed most to the way I think about the social world and what it means to be are Simone DeBeauvoir's The Ethics of Ambiguity and Paul Willis' Learing to Labor. The first one hundred pages of Willis' book are loaded with insights and antidotes to conventional wisdom: Why are working class students often anti-school and generally anti-authoritatian? Because schools ask a great deal in terms of work, conformity, fun foregone, and deference to school officials, but they offer little or nothing in return: working class children are almost certain to become working class adults. Thus, the absence of a basis for exchange generates hostility and resentment. Is that such a bad thing? It's tough on teachers, counselors, administrators, and on students who see reason to conform. But in the 1970's when Learning to Labor was written, a working class life in a British industrial city was reasonably comfortable and had it's own rewards. So from the classroom to the shopfloor was a natural and easy transition to the world of work for the sons of working class fathers.
For readers in the U.S., the absence of interest in upward mobility may seem self-defeating, and may be taken as evidence of family dysfunction. Oddly, however, the families studied by Willis seem supportive and warm; sons admire their fathers and have respect and affection for their mothers; fathers and mothers share their sons' alienation from schooling; and their reasons seem readily interpretable and in no way manifestations of family dysfunction.
The anti-authoritarian students embrace the ethos of masculinity and toughness that provides their occupationally devalued fathers with self-esteem. Sadly this way of valorizing a working class life assures that the British working class will remain suffused with pernicious sexism.
It's easy to romanticize Willis' working class rebels, and he sometimes makes this mistake. Whatever their attractive qualities, however, sexism, racism, and active derision toward same-aged students with a different mind-set are conspicuous characteristics of their way of life.
Perhaps the most troubling question for 21st century readers of Willis' book is what happens to working class students today? The factory floor is unoccupied. Working class jobs have been moved enmasse to third world countries to reduce labor costs. A well-defined social identity and lived culture have been destroyed. Again we see that whatever our position, nothing much is guaranteed. All this is part of the often very painful process of what DeBeauvoir called "disclosure of being in the world."
4 of 4 people found the following review helpful.
A very important illustration for the Althusserian concept of “interpellation”
By Ulrich Gdhler
Paul E Willis‘ 1976 „Learning to Labour“ is a model work of the Birmingham Centre CCCS and initiated the ethnographic turn in Cultural Studies. It is based on a field study among unruly working class school leavers in the industrial town of Hammerton. Willis observed counter-school culture among twelve white working class boys during the last two years of school and the first year of their working life.
The first part of the study consists of a “thick” ethnographic description of counter-school culture and behaviour. Opposition to school is principally manifested in the struggle to win symbolic and physical space from the institution and its rules and to defeat its main perceived purpose: to make you work. Opposition is mainly expressed as style in areas such as dress, smoking and being seen to smoke, violence and subcultural code of honour, stealing as a source of excitement, drinking and sexism and sense of superiority towards girls. Willis extensively quotes from discussions with the boys.
The second part of the study consists of an analytical reconstruction and is written in an interpretative mood. Willis discovers “penetrations”, impulses towards the discovery of the conditions of their working class existence. The counter-school culture partially tends to understand the realities of capitalism. Its scepticism about the value of school diplomas and qualifications is one aspect. The “educational exchange” situation in school has parallels with the exchange of labour power. Willis also finds “limitations” to the penetration of the working class existence, particularly in sexism and racism.
Willis is one of the founders of “Ethnography” within Cultural Studies. Ethnography means that the study is not based upon questionnaires and remote telephone call but upon living with the people you write about. This is somehow a second step in the development from elitist preoccupation with a high-brow literary canon to the study of everyday culture.
The succession of thick description and analysis of ideology in relation to the deep structures of the conditions of working class existence resembles the structure of “Das Kapital”. Willis is less influenced by the Structuralist paradigm of language. He proves that the notion of “class” is still important in the analysis of the youth culture of the 70s. I consider “Learning to Labour” as a very important illustration for the Althusserian concept of “interpellation”. Willis describes how working class identities are created and how ideology simultaneously has aspects of truth and mystification.
55 of 57 people found the following review helpful.
Still The Best Ethnography in Sociology
By Michael Spivey, Ph.D.
I came to Dr. Willis's Learning To Labor as a Ph.D. student at York University, Toronto. I was profoundly moved both theoretically and personally. Willis gives us a theoretical way of articulating macro and micro perspectives which shows how the two arise in dialectical fashion, e.g. class determines the working class lives of the lads through the very choices of the lads themselves! It was, and still is, a brilliant insight and contribution in relation to ongoing discussions of structure/agency and the whole question of determinism. Dr. Willis's work also touched base with my own life. I grew up in a cotton mill town in South Carolina. The local school was closely tied to the local manufacturing plants and the surrounding working-class, both in the fields and the mills. I saw the life of the lads as nearly identical with the life of the white, working class kids that I went to school with. Most of my high school friends saw going to college as a "waste of time" and for "sissies". Real work required real men! Most ended up in the local cotton mills. Many of these young men had promising lives that could have been realized, but at those structural moments choices were made that reproduced the local working-class. I have since written my own ethnographic work (Native Americans in the Carolina Borderlands: A Critical Ethnography, Carolinas Press, 2000) and I have to say that Dr. Willis's work was always a big help and resource for thinking through the relationship between reproduction and resistance. A must read for anyone on the verge of ethnographic research and for the general reader as well.
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