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This article identifies the complex emotional dimensions of migrant mothers' involvement in their children's education, building on feminist scholarship which affirms the importance of their emotional labour. We present findings from a study of Muslim Iraqi mothers with schoolaged children in Australia, based on 47 interviews with 25 immigrant mothers. Drawing on a Bourdieusian conceptual framework, we argue that the reserves of cultural and emotional capital required for effective participation in children's education can be both consolidated and diminished through the process of migration. Perceived ineffective involvement comes at heavy emotional price, threatening some women's perceptions of themselves as 'good mothers'.

Research on the university experience of disabled students has focused on barriers in learning and teaching, while the social world of university has as yet gained little attention as a distinctive object of study. Here we examine social experience and socially imposed restrictions through the lenses of social capital and self-concept. A qualitative study investigated the formation of social capital and changes in self-concept amongst physically disabled Australian university students. Data were collected through semi-structured interviews and analysed using a grounded theory approach. The study found weak social attachments at university, but stronger attachments outside. Self-concept did not appear to be structured in any direct way by university-generated social capital, partly as a consequence of its weakness.

This paper analyses tendencies that distinguish the internationalisation of education for two class fractions -owners of medium to large businesses and highly qualified university professors and researchers. We identify the importance of cosmopolitan cultural capital, particularly fluency in English, in strengthening the position of both groups and granting them access to an international field of power from which less privileged groups are excluded. Considering the diverging experiences of the two groups compared with Bourdieu's own findings of a high level of ruling-class cultural unity, we argue that these differences are reflective of the greater heterogeneity of the Brazilian ruling class.