Suchergebnisse

Cet article étudie le genre du droit de propriété à partir des difficultés rencontrées dans l'analyse statistique des inégalités de patrimoine entre hommes et femmes, liées aux sources, qui saisissent le patrimoine des ménages ou des foyers fiscaux et non des individus, mais aussi aux formes juridiques collectives de propriété. Or, après reconstitution de patrimoines individuels, la richesse des femmes s'avère inférieure à celle des hommes. On constate en outre que les femmes ne détiennent pas les mêmes droits sur la richesse que les hommes : elles sont plus souvent propriétaires de biens sans en avoir les droits de gestion. Enfin, à droit de propriété formellement égal, leur position dans les rapports de domination entre propriétaires d'un même bien limite leur pouvoir sur le patrimoine.

Les ambiguïtés de l'aînesse masculine Cet article étudie, à partir de données statistiques et ethnographiques, les inégalités selon le sexe et le rang dans la fratrie face aux transmissions intergénérationnelles, en partant d'une analyse des transferts patrimoniaux d'une génération à l'autre. Les cadets et cadettes s'avèrent les destinataires privilégiés de transferts financiers précoces, tandis que les fils aînés sont investis de projets d'ascension sociale qui augmentent leur espérance de revenu et les prédestinent à recevoir, certes tardivement, les biens de famille. Les enfants uniques, garçons ou filles, cumulent ces différentes ressources. Ces inégalités en matière de transferts patrimoniaux s'articulent à des positions différenciées dans les stratégies de reproduction sociale, comme en témoignent les réussites scolaires et professionnelles inégales des garçons et filles, des aînés et cadets. L'analyse des transferts patrimoniaux de génération en génération révèle ainsi le traitement différencié des enfants d'une même fratrie, y compris lorsqu'il s'agit de transmettre avant tout du capital culturel. Au-delà des évolutions de la place du patrimoine dans la stratification sociale, ce qu'il y a à transmettre pour reproduire ou améliorer une position sociale reste un bien « rival » , que frères et sœurs se partagent de façon plus ou moins équitable.

Cet article mobilise la notion de capital d'autochtonie pour comprendre l'importance du patrimoine immobilier dans les stratégies collectives de reproduction sociale des descendants d'un maçon breton : la propriété immobilière acquise par autoconstruction, mise au service de l'entretien du capital social, constitue ici un dispositif privilégié de production de l'autochtonie et devient la pierre de touche d'une stratégie familiale de perpétuation du statut de la lignée dans l'espace local. En combinant cette monographie à l'analyse de données statistiques, on situe socialement la façon dont propriété immobilière et autochtonie s'articulent chez les Le Vennec : ancrage résidentiel et recours à l'autoconstruction sont liés à des types de ressources et de contraintes socialement situées, à la fois typiques des classes populaires et associées à des trajectoires sociales spécifiques. Mais il s'agit aussi d'interroger ce que les processus d'accumulation du capital d'autochtonie, parce qu'ils reposent aussi sur l'accumulation de biens immobiliers, font aux relations de parenté et en particulier aux rapports sociaux de sexe qui se jouent dans la famille : toutes et tous ne sont pas propriétaires, ne restent pas à proximité et ne tirent pas les mêmes profits, en particulier professionnels et politiques, du capital d'autochtonie familial.

This article uses the Bozon and Chamboredon's notion of "capital of autochtony" to understand the importance of house ownership in the collective strategies of social reproduction of the kinship group of a Breton mason: autoconstructed real estate serves the maintenance of a social capital and constitutes a privileged device of production of autochtony. It becomes the touchstone of a family strategy of perpetuation of the status of the descent group in the local space. By combining this monograph and the analysis of statistical data, we show that the way the Le Vennec articulate real estate property and autochtony is socially situated: residential rooting and autoconstruction are bound to typical popular types of resources and constraints and, at the same time, associated with specific social trajectories. This paper also analyses how the processes of accumulation of capital of autochtony, because they also base on the accumulation of real estate, weigh on family relationships and in particular on the social relations between the sexes as they take place in the family: husbands and wives, sisters and brothers, sons and daughters are not all real estate owners, do not stay all nearby and do not pull equivalent profits, in particular professional and political, from the family's capital of autochtony. Adapted from the source document.

International audience ; In contemporary capitalism, inequality of wealth is increasing. Some upper-class families appropriate economic capital and pass it on to their children, while others are permanently deprived of it. At the same time, while women have largely entered the labor market and the gender pay gap is on the political agenda in all Western countries, the gender wealth gap is not closing, quite the opposite. In this chapter we explore family wealth arrangements in France. Estate planning and marital breakdowns are two moments when families and legal professionals strive to preserve real estate and businesses, or to minimize taxes. For this purpose, they produce inventories, estimations and distributions of assets which end up disadvantaging women, even though shares may appear to be formally equal. Reversed accounting is a common logic of practice, in which the result comes first and computation only after, as a means to legitimize the sharing that has been (forcefully) agreed on. Thus, it is not only the wealth of the upper class that is underestimated, but more particularly men's wealth. Those mechanisms contribute to impoverish women. We conclude that class society reproduces itself thanks to the male appropriation of capital.

International audience ; In contemporary capitalism, inequality of wealth is increasing. Some upper-class families appropriate economic capital and pass it on to their children, while others are permanently deprived of it. At the same time, while women have largely entered the labor market and the gender pay gap is on the political agenda in all Western countries, the gender wealth gap is not closing, quite the opposite. In this chapter we explore family wealth arrangements in France. Estate planning and marital breakdowns are two moments when families and legal professionals strive to preserve real estate and businesses, or to minimize taxes. For this purpose, they produce inventories, estimations and distributions of assets which end up disadvantaging women, even though shares may appear to be formally equal. Reversed accounting is a common logic of practice, in which the result comes first and computation only after, as a means to legitimize the sharing that has been (forcefully) agreed on. Thus, it is not only the wealth of the upper class that is underestimated, but more particularly men's wealth. Those mechanisms contribute to impoverish women. We conclude that class society reproduces itself thanks to the male appropriation of capital.

International audience ; In contemporary capitalism, inequality of wealth is increasing. Some upper-class families appropriate economic capital and pass it on to their children, while others are permanently deprived of it. At the same time, while women have largely entered the labor market and the gender pay gap is on the political agenda in all Western countries, the gender wealth gap is not closing, quite the opposite. In this chapter we explore family wealth arrangements in France. Estate planning and marital breakdowns are two moments when families and legal professionals strive to preserve real estate and businesses, or to minimize taxes. For this purpose, they produce inventories, estimations and distributions of assets which end up disadvantaging women, even though shares may appear to be formally equal. Reversed accounting is a common logic of practice, in which the result comes first and computation only after, as a means to legitimize the sharing that has been (forcefully) agreed on. Thus, it is not only the wealth of the upper class that is underestimated, but more particularly men's wealth. Those mechanisms contribute to impoverish women. We conclude that class society reproduces itself thanks to the male appropriation of capital.

International audience ; In contemporary capitalism, inequality of wealth is increasing. Some upper-class families appropriate economic capital and pass it on to their children, while others are permanently deprived of it. At the same time, while women have largely entered the labor market and the gender pay gap is on the political agenda in all Western countries, the gender wealth gap is not closing, quite the opposite. In this chapter we explore family wealth arrangements in France. Estate planning and marital breakdowns are two moments when families and legal professionals strive to preserve real estate and businesses, or to minimize taxes. For this purpose, they produce inventories, estimations and distributions of assets which end up disadvantaging women, even though shares may appear to be formally equal. Reversed accounting is a common logic of practice, in which the result comes first and computation only after, as a means to legitimize the sharing that has been (forcefully) agreed on. Thus, it is not only the wealth of the upper class that is underestimated, but more particularly men's wealth. Those mechanisms contribute to impoverish women. We conclude that class society reproduces itself thanks to the male appropriation of capital.