Late-Modernists such as Anthony Giddens and Ulrich Beck recognize that people have more choice in terms of their relationships and family arrangements, but do not believe that people are as free as postmodernists suggest. There are still underlying patterns, and shared experiences of relationships that are a consequence of our living in a ‘late-modern’ society – rather than families just being diverse and random.
For example, people are less likely to get married because of structural changes – For example gender equality means that both partners have to work and spend longer building their careers, which means the average person has less time to spend making a relationship work, which means a decline in marriage, and an increase in divorce.
Ulrich Beck also argues that fewer people getting married is because of an increase in ‘risk consciousness’ – people see that nearly half of all marriages end in divorce and so they are less willing to take the risk and get married.
This is not simply a matter of freedom of choice – people are ‘reflexive’ – they look at society, see the risk of marriage, and then choose not to get married – their personal decisions are informed by what they see going in society.
Beck also talks of indivdualisation – a new social norm is that our individual desires are more important than social commitments, and this makes marriage less likely.
Giddens builds on this and says that the typical relationship today is the Pure Relationship – one which lasts only as long as both partners are happy with it, not because of tradition or a sense of commitment. This makes cohabitation and serial monogamy rather than the long term commitment of a marriage more likely.
The work of Giddens and Beck is briefly summarised below.
Anthony Giddens: Choice and Equality
Giddens argues that in recent decades the family and marriage have been transformed by greater choice and a more equal relationship between men and women. Giddens argues that relationships are now characterised by three general characteristics:
1. The basis of marriage and family has changed into one in which the couple are free to define the relationship themselves rather than simply acting out roles that have been defined in advance by law or tradition. For example, couples today can chose to cohabit rather than marry
2. The typical relationship is the ‘pure relationship’….It exists solely to meet the partners’ needs and is likely to continue only so long as it succeeds. Couples stay together because of love, happiness of sexual attraction rather than tradition a sense of duty or for the sake of the children.
3. Relationships become part of the process of self-discovery or self-identity trying different relationships become part of establishing who we are part of our journey of self discovery.
However Giddens notes that with more choice, personal relationships inevitably become less stable and can be ended more or less at will by any partner! Joy! For example most teenagers (57%) think that their relationships will only last 1 year and only 2% of relationships at 18 will progress to marriage’
Ulrich Beck: The ‘Risk Society’ and The Negotiated Family
Ulrich Beck puts forward a similar view to that of Anthony Giddens. Beck argues that we now live in a ‘risk society’ where tradition has less influence and people have more choice. As a result we are more aware of risk (we have developed a ‘risk consciousness’) because having choice means we spend more time calculating the risks and rewards of different courses of action available.
Today’s risk society contrasts with the modern society of the past with its stable nuclear family and traditional gender roles. Beck argues that even though the traditional patriarchal family was unequal and oppressive, it did provide a stable and predictable basis for the family by defining each member’s role and responsibly. However the patriarchal family has been undermined by two trends.
Greater Gender Equality – which has challenged male domination in all spheres of life. Women now expect equality both at work and in marriage.
Greater individualism – where people’s actions are influenced more by calculations of their own self-interest that by a sense of obligation to others.
These trends have led to the rise of the negotiated family. Negotiated families do not conform to the traditional family norm, but vary according to the wishes and expectations of their members, who decided what is best for them by discussion. They enter the relationship on an equal basis.
However, the negotiated family may be more equal, but it is less stable, because it is characterised by greater equality.
A summary of liberal, marxist and radical feminist views on the traditional nuclear family
Almost all feminists agree that gender is socially constructed. This means that gender roles are learnt rather than determined by biology, and the most significant institution where we are socialised into our appropriate roles and norms of behaviour is the family.
The proof for this theory is found in the sometimes radically different behaviour we see between women from different societies i.e. different societies construct being “women” in different ways (This is obviously true for men as well).
Overview of Feminist Perspectives on the Family
This post summarises Feminist perspectives on the family covering:
An overview of Feminism in general
All sections include what different Feminists think about the role of the family in causing gender equality, their ideas about solutions to inequalities and criticisms.
The content below is primarily designed to help students revise for the AQA A level sociology paper 2, families and households option.
Feminism and the Family
Feminists have been central in criticising gender roles associated with the traditional nuclear family, especially since the 1950s. They have argued the nuclear family has traditionally performed two key functions which oppressed women:
a) socialising girls to accept subservient roles within the family, whilst socialising boys to believe they were superior – this happens through children witnessing then recreating the parental relationship.
b) socialising women into accepting the “housewife” role as the only possible/acceptable role for a women. Indeed it was the only way to be feminine/to be a woman. Essentially, feminists viewed the function of the family as a breeding ground where patriarchal values were learned by an individual, which in turn created a patriarchal society.
For the purposes of teaching A-level sociology Feminism is usually to be split (simplified) into three distinct branches: Liberal Feminists, Marxist Feminists and Radical Feminists. They differ significantly over the extent to which they believe that the family is still patriarchal and in what the underlying causes of the existence of patriarchy might be. Remember – all the theories below are discussing the “nuclear” family.
Marxist feminists argue the main cause of women’s oppression in the family is not men, but capitalism. They argue that women’s oppression performs several functions for Capitalism
Women reproduce the labour force – through their unpaid domestic labour, by socialising the next generation of workers and servicing the current workers (their husbands!)
Women absorb anger – Think back to Parson’s warm bath theory. The Marxist-Feminist interpretation of this is that women are just absorbing the anger of the proletariat, who are exploited and who should be directing that anger towards the Bourgeois
Women are a ‘reserve army of cheap labour’ – if women’s primary role is domestic, and they are restricted from working, this also means they are in reserve, to be taken on temporarily as necessary by the Bourgeois, making production more flexible.
Key thinker – Fran Ansley (1972)
Ansley argues women absorb the anger that would otherwise be directed at capitalism. Ansley argues women’s male partners are inevitably frustrated by the exploitation they experience at work and women are the victims of this, including domestic violence.
Key thinker: Penny Red’s Socialist Feminist Blog
“The freedom that’s offered to everyone under Capitalism is the freedom for a few to self-actualize in an extremely narrow, homogenous way by shopping and consuming, whilst the rest of us work long hours for low wages or no wages. Freedom from economic exploitation isn’t the sexy kind of female empowerment we’ve all become used to, but without it we won’t be moving forward.
The way in which women’s labour is used and abused—the concentration of women in low-paid or unpaid caring and domestic roles, for example, is not only one of the things that sustains patriarchy, it also sustains capitalism. Without the work that women do for free, the markets would be on their knees in a day. And yet, it just goes to show that there is, in fact, plenty of work out there, it’s just that most of it is being done by women, for free.”
Solutions to Gender Inequalities within the family
For Marxist Feminists, the solutions to gender inequality are economic – We need to tackle Capitalism to tackle Patriarchy. Softer solutions include paying women for childcare and housework – thus putting an economic value on what is still largely women’s work, stronger solutions include the abolition of Capitalism and the ushering in of Communism.
Evaluations of Marxist Feminism
One limitation is that this sounds very dated for the 2020s: women today are just as likely to be in paid work as men, and so they no longer act as a ‘reserve army of labour’ for example.
A further limitation is that women’s oppression was clearly in evidence before capitalism – if anything, women are probably more oppressed in pre-capitalist, tribal societies compared to within capitalist societies.
There appears to be a correlation between capitalist development and women’s liberation – suggesting that capitalism has the opposite effect from that suggested by Marxist Feminists.
Radical feminists argue that all relationships between men and women are based on patriarchy – essentially men are the cause of women’s exploitation and oppression. For radical feminists, the entire patriarchal system needs to be overturned, in particular the family, which they view as root of women’s oppression.
Against Liberal Feminism, they argue that paid work has not been ‘liberating’. Instead women have acquired the ‘dual burden’ of paid work and unpaid housework and the family remains patriarchal – men benefit from women’s paid earnings and their domestic labour. Some Radical Feminists go further arguing that women suffer from the ‘triple shift’ where they have to do paid work, domestic work and ‘emotion work’ – being expected to take on the emotional burden of caring for children.
Radical Feminists also argue that, for many women, there is a ‘dark side of family life’ – According to the Crime Survey for England and Wales violence accounts for a sixth of all violent crime and nearly 1 in 4 women will experience DV at some point in their lifetime and women are much more likely to experience this than men.
Key thinker –Kate Millet (see below) was one of the leading American Second Wave Feminists in the 1960s and 70s.
Kate Millett: On the sociology of Patriarchy
Kate Millet is one of the best known Radical Feminists…
Patriarchy’s chief institution is the family. It is both a mirror of and a connection with the larger society; a patriarchal unit within a patriarchal whole. Mediating between the individual and the social structure, the family effects control and conformity where political and other authorities are insufficient. As the fundamental instrument and the foundation unit of patriarchal society the family and its roles are prototypical. Serving as an agent of the larger society, the family not only encourages its own members to adjust and conform, but acts as a unit in the government of the patriarchal state which rules its citizens through its family heads.
Traditionally, patriarchy granted the father nearly total ownership over wife or wives and children, including the powers of physical abuse and often even those of murder and sale. Classically, as head of the family the father is both begetter and owner in a system in which kinship is property. Yet in strict patriarchy, kinship is acknowledged only through association with the male line.
In contemporary patriarchies the male’s priority has recently been modified through the granting of divorce protection, citizenship, and property to women. Their chattel status continues in their loss of name, their obligation to adopt the husband’s domicile, and the general legal assumption that marriage involves an exchange of the female’s domestic service and (sexual) consortium in return for financial support.
The chief contribution of the family in patriarchy is the socialisation of the young (largely through the example and admonition of their parents) into patriarchal ideology’s prescribed attitudes toward the categories of role, temperament, and status. Although slight differences of definition depend here upon the parents’ grasp of cultural values, the general effect of uniformity is achieved, to be further reinforced through peers, schools, media, and other learning sources, formal and informal. While we may niggle over the balance of authority between the personalities of various households, one must remember that the entire culture supports masculine authority in all areas of life and – outside of the home – permits the female none at all.
Although there is no biological reason why the two central functions of the family (socialisation and reproduction) need be inseparable from or even take place within it, revolutionary or utopian efforts to remove these functions from the family have been so frustrated, so beset by difficulties, that most experiments so far have involved a gradual return to tradition. This is strong evidence of how basic a form patriarchy is within all societies, and of how pervasive its effects upon family members.
Solutions to gender inequality
In short, Radical Feminists advocate for the abolition of the traditional, patriarchal (as they see it) nuclear family and the establishment of alternative family structures and sexual relations. The various alternatives suggested by Radical Feminists include separatism – women only communes, and Matrifocal households. Some also practise political Lesbianism and political celibacy as they view heterosexual relationships as “sleeping with the enemy.”
Evaluations of Radical Feminism
In some ways this perspective is less relevant today than in the 1960s – women are much less likely to suffer from the dual burden and triple shift, for example.
In some ways, however, it still seems very relevant. For example, the ME TOO campaign and the Harvey Weinstein scandal both show that harassment and sexual abuse of women remain common.
According to radical Feminists gender inequalities are primarily caused by a combination of two things – (1) Mainstream working culture which requires long and inflexible working hours which are still based on the idea of the main breadwinner, (2) Men refusing to pull their weight in relationships.
Liberal Feminists do not emphasise the role of the family in perpetuating gender inequality in society as much as Marxist or Radical Feminists.
Solutions to Inequality
Greater gender equality in the public sphere -achieving equal access to education, equal pay, ending gender differences in subject and career choice won primarily through legal changes.
Key Thinker: Jenny Somerville
A key thinker who can be characterised as a liberal feminist is Jennifer Somerville (2000) who provides a less radical critique of the family than Marxist or Radical Feminists and suggests proposals to improve family life for women that involve modest policy reforms rather than revolutionary change.
Somerville argues that many young women do not feel entirely sympathetic towards feminism yet still feel some sense of grievance.
To Somerville, many feminists have failed to acknowledge progress for women such as the greater freedom to go into paid work, and the greater degree of choice over whether they marry or cohabit, when and whether to have children, and whether to take part in a heterosexual or same-sex relationship or to simply live on their own.
The increased choice for women and the rise of the dual-earner household (both partners in work) has helped create greater equality within relationships. Somerville argues that ‘some modern men are voluntarily committed to sharing in those routine necessities of family survival, or they can be persuaded, cajoled, guilt-tripped or bullied’. Despite this, however, ‘women are angry, resentful and above all disappointed in men.’ Many men do not take on their full share of responsibilities and often these men can be ‘shown the door’.
Somerville raises the possibility that women might do without male partners, especially as so many prove inadequate, and instead get their sense of fulfilment from their children. Unlike Germain Greer, however, Somerville does not believe that living in a household without an adult male is the answer – the high figures for remarriage suggest that heterosexual attraction and the need for intimacy and companionship mean that heterosexual families will not disappear.
However, it remains the case that the inability of men to ‘pull their weight’ in relationships means that high rates of relationship breakdowns will continue to be the norm which will lead to more complex familial relationships as women end one relationship and attempt to rebuild the next with a new (typically male) partner.
What Feminists thus need to do is to focus on policies which will encourage greater equality within relationships and to help women cope with the practicalities of daily life. One set of policies which Somerville thinks particularly important are those aimed at helping working parents. The working hours and culture associated with many jobs are incompatible with family life. Many jobs are based on the idea of a male breadwinner who relies on a non-working wife to take care of the children.
Somerville argues that in order to achieve true equality within relationships we need increased flexibility in paid employment.
Haralambos and Holborn (2013) – Sociology Themes and Perspectives, Eighth Edition, Collins. ISBN-10: 0007597479
Chapman et al (2015) A Level Sociology Student Book One, Including AS Level [Fourth Edition], Collins. ISBN-10: 0007597479
Robb Webb et al (2015) AQA A Level Sociology Book 1, Napier Press. ISBN-10: 0954007913
(1) This division goes back to Alison Jaggar’s (1983) Feminist Politics and Human Nature where she defined four theories related to feminism: liberal feminism, Marxism, radical feminism, and socialist feminism
Engels believed the nuclear family emerged with capitalism and private property, contemporary Marxists argue the family performs ideological functions.
Marxists argue that the nuclear family performs ideological functions for Capitalism – the family acts as a unit of consumption and teaches passive acceptance of hierarchy. It is also the institution through which the wealthy pass down their private property to their children, thus reproducing class inequality.
The Marxist Perspective on the Family and Overiew:
This post covers the following:
We start with an overview of the Marxist perspective in general
Engel’s theory of the emergence of the nuclear family
The family as an ideological apparatus
The family as a unit of consumption
Criticisms of the Marxist view of the family.
This post has been written primarily for students studying the families and household option as part of A-level sociology.
Marxism is a ‘structural conflict’ perspective. They see society as structured along class lines with institutions generally working in the interests of the small elite class who have economic power (the ‘Bourgeoisie’) and the much larger working class (the ‘Proletariat’). The Bourgeoise gain their wealth from exploiting the proletariat. There is thus a conflict of interests between the Bourgeoise and the Proletariat.
However, this conflict of interests rarely boils over into revolution because institutions such as the family perform the function of ‘ideological control’, or convincing the masses that the present unequal system is inevitable, natural and good.
Something else Marxists suggest about the family (like the Functional Fit theory) is that the family type generally changes with society – more specifically, the nuclear family emerges not because of the needs of industrialisation, but because of the needs of the capitalist system.
Engels – The Emergence of the Nuclear Family
According to Engels, the monogamous nuclear family only emerged with Capitalism. Before Capitalism, traditional, tribal societies were classless and they practised a form of ‘primitive communism’ in which there was no private property. In such societies, property was collectively owned, and the family structure reflected this – there were no families as such, but tribal groups existed in a kind of ‘promiscuous horde’ in which there were no restrictions on sexual relationships.
However, with the emergence of Capitalism in the 18th Century, society and the family changed. Capitalism is based on a system of private ownership – The bourgeois use their own personal wealth to personally invest in businesses in order to make a profit, they don’t invest for the benefit of everyone else.
Eventually the Bourgeois started to look for ways to pass on their wealth to the next generation, rather than having it shared out amongst the masses, and this is where the monogamous nuclear family comes from. It is the best way of guaranteeing that you are passing on your property to your son, because in a monogamous relationship you have a clear idea of who your own children are.
Ultimately what this arrangement does is to reproduce inequality – The children of the rich grow up into wealth, while the children of the poor remain poor. Thus the nuclear family benefits the Bourgeois more than the proletariat.
Criticisms of Engels
Gender inequality clearly preceded Capitalism….. The vast majority of tribes in Africa and Asia are patriarchal, with women being barred from owning property, having no political power, and having to do most of the child care and hard physical labour.
Wealthy Capitalist economies such as the UK and USA have seen the fastest improvements in gender equality over the last 100 years. Capitalism, increasing wealth and gender equality within a nation seem to be correlated.
The family as an Ideological Apparatus
The modern nuclear family functions to promote values that ensure the reproduction and maintenance of capitalism. The family is described as an ideological apparatus – this means it socialises people to think in a way that justifies inequality and encourages people to accept the capitalist system as fair, natural and unchangeable.
One way in which this happens is that there is a hierarchy in most families which teaches children to accept there will always be someone in “authority” who they must obey, which then mirrors the hierarchy of boss-worker in paid employment in later life.
The Family as a Unit of Consumption
Capitalists/business owners want to keep workers’ wages down so they can make a profit, but to do so they must also be able to sell the workers goods i.e. they must create demand for their products. The family builds demand for goods in a number of ways
1) Families must keep up with the material goods/services acquired by their neighbours and peers e.g. family holidays, cars – this is known “Keeping up with the Joneses”. There are significant amounts of advertising and TV programmes influencing parents in this way.
2) The media and companies target children in their advertising who then persuade their parents through pester power to buy more expensive items. This is particularly bad in the UK where there few legal restrictions on adverts aimed at children; in Sweden advertising aimed at children under 12 is illegal.
Overall Criticisms of Marxism
It’s too deterministic – it assumes people passively accept socialisation and family life, and that the future is pre-determined. There are plenty of families who reject the consumerist lifestyle and many families bring their children up to be independent thinkers.
The Marxist perspective ignores family diversity in capitalist society, the nuclear family is no longer the main type of family. In fact, family breakdown may be better for Capitalism – as divorce is expensive and more money has to be spent on maintaining family relationships and later on forming new families.
Feminists argue that the Marxist focus on social class inequalities downplays the role of patriarchy, which is the real source of female oppression. Feminists would point out that sex inequalities exist within all families, irrespective of social class background.
Marxism ignores the benefits of nuclear family e.g. both parents support the children. The New Right point out that this is the most functional type of environment in which to raise children, and the nuclear family is found in most societies around the world, suggesting it is something people choose.
A Level Sociology Families and Households Revision Bundle
Functionalists focus on the positive functions of the nuclear family, such as secondary socialisation and the stabilisation of adult personalities.
Functionalists see the family as one of the essential building blocks for stable societies. They tend to to see the nuclear family as the ideal family for industrial societies and argue that it performs positive functions such as as socialising children and providing emotional security for parents.
There are two main Functionalist theorists of the family: George Peter Murdock and Talcott Parsons.
Murdock argued that the nuclear family was universal and that it performed four essential functions: stabilising the sex drive, reproduction, socialisation of the young and economic production. (Obviously this has been widely criticised!)
Parsons developed the Functional Fit Theory: In pre-industrial society families used to be extended, but with industrialisation families became nuclear because they fitted industrial society better.
The Functionalist Perspective on the Family: Overview
This post covers:
The Functionalist view of society
George Peter Murdock’s theory of the universal nuclear family
Talcott Parsons’ Functional Fit Theory
The possible positive functions of the family today
Evaluations and criticisms of the Functionalist view of the family from other perspectives.
The Functionalist View of Society
Functionalists regard society as a system made up of different parts which depend on each other. Different institutions perform specific functions within a society to keep society going, in the same way as the different organs of a human body perform different functions in order to maintain the whole.
Functionalists see the family as a particularly important institution because it as the ‘basic building block’ of society which performs the crucial functions of socialising the young and meeting the emotional needs of its members. Stable families underpin social order and economic stability.
Before you go any further you might like to read this more in depth post ‘Introduction to Functionalism‘ post which covers the key ideas of Functionalism.
George Peter Murdock – Four essential functions of the nuclear family
George Murdock was an American Anthropologist who looked at 200 different societies and argued that the nuclear family was a universal feature of all human societies. In other words, the nuclear family is in all societies!
Murdock suggested there were ‘four essential functions’ of the nuclear family:
1. Stable satisfaction of the sex drive – within monogamous relationships, which prevents sexual jealousy. 2. The biological reproduction of the next generation – without which society cannot continue. 3. Socialisation of the young – teaching basic norms and values 4. Meeting its members economic needs – producing food and shelter for example.
Criticisms of Murdock
Feminist Sociologists argue that arguing that the family is essential is ideological because traditional family structures typically disadvantage women.
It is feasible that other institutions could perform the functions above.
Anthropological research has shown that there are some cultures which don’t appear to have ‘families’ – the Nayar for example.
Talcott Parsons – Functional Fit Theory
Parsons has a historical perspective on the evolution of the nuclear family. His functional fit theory is that as society changes, the type of family that ‘fits’ that society, and the functions it performs change. Over the last 200 years, society has moved from pre-industrial to industrial – and the main family type has changed from the extended family to the nuclear family. The nuclear family fits the more complex industrial society better, but it performs a reduced number of functions.
The extended family consisted of parents, children, grandparents and aunts and uncles living under one roof, or in a collection of houses very close to eachother. Such a large family unit ‘fitted’ pre-industrial society as the family was entirely responsible for the education of children, producing food and caring for the sick – basically it did everything for all its members.
In contrast to pre-industrial society, in industrial society (from the 1800s in the UK) the isolated “nuclear family” consisting of only parents and children becomees the norm. This type of family ‘fits’ industrial societies because it required a mobile workforce. The extended family was too difficult to move when families needed to move to find work to meet the requirements of a rapidly changing and growing economy. Furthermore, there was also less need for the extended family as more and more functions, such as health and education, gradually came to be carried out by the state.
I really like this brief explanation of Parson’s Functional Fit Theory:
Two irreducible functions of the family
According to Parsons, although the nuclear family performs reduced functions, it is still the only institution that can perform two core functions in society – Primary Socialisation and the Stabilisation of Adult Personalities.
The nuclear family is still responsible for teaching children the norms and values of society known as Primary Socialisation.
An important part of socialisation according to Functionalists is ‘gender role socialisation. If primary socialisation is done correctly then boys learn to adopt the ‘instrumental role’ (also known as the ‘breadwinner role) – they go on to go out to work and earns money. Girls learn to adopt the ‘expressive role’ – doing all the ‘caring work’, housework and bringing up the children.
The stabilisation of adult personalities
The stabilisation of adult personalities refers to the emotional security which is achieved within a marital relationship between two adults. According to Parsons working life in Industrial society is stressful and the family is a place where the working man can return and be ‘de-stressed’ by his wife, which reduces conflict in society. This is also known as the ‘warm bath theory’.
Criticisms of Functional Fit Theory
It’s too ‘neat’ – social change doesn’t happen in such an orderly manner:
Laslett found that church records show only 10% of households contained extended kin before the industrial revolution. This suggests the family was already nuclear before industrialisation.
Young and Wilmott found that Extended Kin networks were still strong in East London as late as the 1970s.
The Positive Functions of the Family: A summary
Functionalists identify a number of positive functions of the nuclear family, below is a summary of some of these and a few more.
The reproduction of the next generation – Functionalists see the nuclear family as the ‘fundamental unit of society’ responsible for carrying that society on by biological reproduction
Related to the above point one of the main functions is primary socialisation – teaching children the basic norms and values of society.
This kind of overlaps with the above, but even during secondary socialisation, the family is expected to help educated children alongside the school.
The family provides psychological security and security, especially for men one might say (as with the ‘warm bath theory’.)
A further positive function is elderly care, with many families still taking on this responsibility.
Murdock argued that monogamous relationships provide for a stable satisfaction of the sex drive – most people today still see committed sexual relationships as best.
Criticisms of the Functionalist perspective on the family
It is really important to be able to criticise the perspectives. Evaluation is worth around half of the marks in the exam!
Both Murdock and Parsons paint a very rosy picture of family life, presenting it as a harmonious and integrated institution. However, they downplay conflict in the family, particularly the ‘darker side’ of family life, such as violence against women and child abuse.
Being out of Date
Parson’s view of the instrumental and expressive roles of men and women is very old-fashioned. It may have held some truth in the 1950s but today, with the majority of women in paid work, and the blurring of gender roles, it seems that both partners are more likely to take on both expressive and instrumental roles
Ignoring the exploitation of women
Functionalists tend to ignore the way women suffer from the sexual division of labour in the family. Even today, women still end up being the primary child carers in 90% of families, and suffer the burden of extra work that this responsibility carries compared to their male partners. Gender roles are socially constructed and usually involve the oppression of women. There are no biological reasons for the functionalist’s view of separation of roles into male breadwinner & female homemaker. These roles lead to the disadvantages being experienced by women.
Functionalism is too deterministic
This means it ignores the fact that children actively create their own personalities. An individual’s personality isn’t pre-determined at birth or something they have no control in. Functionalism incorrectly assumes an almost robotic adoption of society’s values via our parents; clearly there are many examples where this isn’t the case.
A Level Sociology Families and Households Revision Bundle