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The notion of sexual health has become a buzzword across various spheres, including the scientific, political, and social arenas. In a similar manner, discussions about the subject of disability and sexuality are commonly articulated through the lens of sexual health and “healthy sexualities.” Greater focus has been placed on issues of protection, abuse, sexually transmitted diseases, and unplanned pregnancy. Opportunities to talk about sex, desire, and pleasure is missing in this discourse. Drawing on my experience conducting studies about disability and sexuality, I interrogate the (over)reliance and unproblematized use in terms of the language of sexual health and healthy sexuality when it comes to people labeled/with intellectual disabilities.

This chapter approaches issues of ecospirituality through Gender and the Environment analytical lenses. We propose the need to actively queer human/Nature relations and understandings by exploring studies related to ecospirituality, Earth relations, and gender dynamics. The chapter considers ecospirituality as ritual practices, material cultures, codified ethics, and/or cosmological structures related to a category of “the sacred,” which influence how various gendered and sexed bodies interact with the non-human world. Here, we propose that ecospiritual categories can shape the ways that humans conceive of their humanness and their sexed and gendered bodies. Within the context of religion/Nature interactions white evangelical masculinist subcultures in the United States are considered as an example that demonstrates the paradoxical characteristics of the gender binary and human/Nature dualisms. The chapter proceeds to offer queered ecologies as alternative narratives that can assist the larger Gender and Environment discourse in better understanding ecospiritual practices and worldviews, and how the latter can contribute to prosustainable lifeways as a viable alternative to masculinist hegemonies that are continuing to predominate the ways that many humans – especially those in the Global North – understand and relate to the natural world at great cost to life on the planet.

Our present quest for sustainable cities requires a holistic understanding of city construction and people’s well-being. Feminist scholars have shown that urban space does not attend to women’s needs. This study focuses on women’s everyday life in Athens, Greece in late-1980s. This is a unique spatio-temporal point since it is located at the edge of several prevailing dichotomies – geopolitical, cultural and temporal. It examines how women use, experience and reconstitute public spaces in the city and aims to understand both how public spaces – with their material and social dimensions – restrict women’s lives, and how women reappropriate and (re)constitute urban space. It is based on in-depth interviews with women from three areas of Greater Athens, with different social class profiles. It focuses on neighborhood as a physical space, women’s social networks in the neighborhood and women’s mobility. The main findings include that the nexus of gender and class is inscribed in public spaces so that these restrict women and their right to the city; the organization of public spaces ignores women’s reproductive responsibilities; women participate in the public sphere, but gender hierarchies have not been eliminated; while local social networks are fundamental for women in their efforts to reappropriate public spaces. It concludes that the transition to sustainable – enjoyable – inclusive cities will benefit from incorporating women’s experiences and needs; adopting a socio-spatial perspective that focuses on everyday life; a focus on social reproduction too; and an explicit aim to eliminate gender hierarchies (rather than inclusion).

Transnational migration has produced a state of flux in the naturalized conception of home as a fixed, bounded, discreet and trouble-free place of origin, (re)casting home as a more complex, or perhaps simpler, project entangled within the workings of the global capitalist economy. In this context, here the author qualitatively explores migrants’ engagement with the notion of home in the sense of how they conceptualize and experience home, based on the lived experiences of Sri Lankan women who have migrated to Kuwait as live-in migrant domestic workers (MDWs) independently of their families. The stories of the MDWs simultaneously made the meaning of home as conventionally defined, more straightforward and more complicated: home was taken on a journey with them to a faraway foreign land. The MDWs negotiated and constructed belonging and not belonging dialectically in multiple homes, thus being simultaneously “here,” “there” and “nowhere.” In migration, home thus manifests the evolution of female power and duty, portraying it at once as a locus of women’s liberation and as new and perhaps more extreme forms of (re)subjectivation in the emplacement of home within global capitalism. Migration performs home as a space in the (un)making: an ongoing project through the course of life.

This paper draws on 26 in-depth interviews with people living with type 1 diabetes (T1D) to explore how experiences and interpretations of disability redirect and transform reproductive trajectories. I apply Almeling's conceptualization of reproduction as the “biological and social process of having or not having children” as a framework for understanding what occurs at multiple analytical layers (structural and cultural, interactional, self, and body) across the life course and influences how and whether people with disabilities feel having children is something they want or need or is within their reach. Findings reveal the lasting impact of viewing the film Steel Magnolias, pivotal interactions with healthcare providers, and interpretations of embodied T1D experiences as major sources of tension for participants as they reflect on their reproductive trajectories and outlooks. Considering especially the structural and cultural layer, this paper enriches our understanding of disability by demonstrating that both women and men with less noticeable or visible disability are subject to similar social imperatives of risk management and moral reproduction as those with more noticeable physical or sensory disabilities, although gender also matters for how participants experience these imperatives. Findings lend support for viewing reproduction as a lifelong process beyond the sequence from conception to birth, as some significant disability experiences that transform or redirect reproductive trajectories fall outside this timeframe.

This chapter is born out of concern about the perception of the physical and symbolic place of the live-in housekeeper, both in socioeconomic, and historical terms, as well as the architectural and social dynamics of the home. An intersectional and teleological analysis of the intrinsic devaluation of paid social reproduction work is carried out, based mainly on gender, race, and class inequalities. Ultimately, the chapter tries to locate the position in which the maid finds herself in the domestic environment, both in family relationships and in the symbolism inherent to the concept of the maid’s room. Based on sociological, philosophical, and anthropological analysis, the ambiguous place of domestic workers becomes clearer, promoting a reflection on the very concept of family and household. Thus, the chapter proposes to achieve a hermeneutic dive into the experience of this working class, revealing a hierarchical system beyond the socioeconomic, but above all, of their subjectivities.

This chapter presents an interpretation of gentrification and touristification as gender-related issues. The underlying question driving this discussion is: How can we envision feminist cities when certain forms of feminism today are strongly intertwined with consumerism? In the context of ghost cities or neighborhoods, Airbnb and digital nomads dominate, skyrocketing prices make life unaffordable, support structures vanish in favor of place branding, and oppressive security practices are normalized. The chapter examines the history of neoliberal deactivation in Rome’s Ostiense neighborhood. It explores the resistance by places of liberation, such as the occupied former barracks of Porto Fluviale, which serves as a residence for homeless families. It delves into the genuine transformation of the area into an open-air museum exploited for tourism and the occupation of a former nightclub turned into a meeting space for marginalized individuals to ensure their safety through acts of resistance. The territorial appropriation dynamics driven by neoliberal forces have altered geographies, resulting in an emotional detachment that renders the city unlivable. The chapter touches upon the transformation of soulful places into sites of emotional resistance, illustrated through Sara Ventroni’s poem dedicated to the Gasometer. This suburban colossus has indelibly shaped the area’s cityscape since the early 20th century, constantly caught between branding and resistance. Drawing from these experiences and insights, a new theory of the city is proposed, one rooted in the principle of care.