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This research examines effects on emotional burnout among “maternity support workers” (MSWs) that support women in labor (labor and delivery (L&D) nurses and doulas). The emotional intensity of maternity support work is likely to contribute to emotional distress, compassion fatigue, and burnout.

This study uses data from the Maternity Support Survey (MSS) to analyze emotional burnout among 807 L&D nurses and 1,226 doulas in the United States and Canada. Multivariate OLS regression models examine the effects of work–family conflict, overwork, emotional intelligence, witnessing unethical mistreatment of women in labor, and practice characteristics on emotional burnout among these MSWs. We measure emotional burnout using the Professional Quality of Life (PROQOL) Emotional Burnout subscale.

Work–family conflict, feelings of overwork, witnessing a higher frequency of unethical mistreatment, and working in a hospital with a larger percentage of cesarean deliveries are associated with higher levels of burnout among MSWs. Higher emotional intelligence is associated with lower levels of burnout, and the availability of hospital wellness programs is associated with less burnout among L&D nurses.

While the MSS obtained a large number of responses, its recruitment methods produced a nonrandom sample and made it impossible to calculate a response rate. As a result, responses may not be generalizable to all L&D nurses and doulas in the United States and Canada.

This research reveals that MSWs attitudes about medical procedures such as cesarean sections and induction are tied to their experiences of emotional burnout. It also demonstrates a link between witnessing mistreatment of laboring women and burnout, so that traumatic incidents have negative emotional consequences for MSWs. The findings have implications for secondary trauma and compassion fatigue, and for the quality of maternity care.

Purpose – Studies have described how migrants progressively transform extraneous spaces into familiar, meaningful environments, turning them into ‘homes’. However, in some contexts the opposite process occurs: what once felt like home becomes alien, unrecognizable and extraneous. Building on ethnographic vignettes on the everyday life of immobile young Eritreans, this chapter explores the paradox of ‘not feeling at home’ while being physically there.

Methodology – The chapter builds on three months’ ethnographic fieldwork in Eritrea and extended participant observation among Eritrean refugees in Ethiopia, Sudan and Italy from 2012 to 2014.

Findings – I show how the youth, in a pervasive context of migration culture, articulate a sense of belonging towards what they imagine as the ‘outside world’, while being unable to make sense of their lives in their own homeland. Using the notions of ‘estrangement’ and home-unmaking, it is possible to account for the feelings of those living in conditions of protracted crisis and explore the subjective worlds of prospective refugees.

Originality/Value – The chapter’s originality lies in the uniqueness of the ethnographic material and in the innovative approach to the debate on home-making and refugee studies. Instead of considering refugees’ home-making processes in other countries, this chapter analyses the experience of losing home without moving. By using the concept of estrangement, it investigates the manifold meanings of immobility while adding to the theoretical discussion on home-making/unmaking processes. Moreover, it contributes to the empirical investigation of determinants of asylum flows by investigating the case of Eritrea, a major refugee-producing country.

Purpose – This chapter revisits an archive of life-story interviews of immigrant care workers in Italy in order to map the underlying placements, meanings and emotional connotations of the word ‘home’ (casa). The discursive ways of using this word are connected to the respondents’ shifting life milieus and orientations towards receiving and sending societies.

Methodology – The chapter builds on the content analysis of a subset of biographical interviews of immigrant women employed in live-in care work in Italy.

Findings – Three categories emerge across respondents’ narratives. Their everyday life experience is based in Home_here-and-now (the present dwelling place) and thus depends on its often limited inclusive potential. However, their everyday life experience is also affected by the home conditions in their country of origin (Home_there-and-now) and by their recollections, understandings and revisits of the past home experience prior to migration (Home_there-and-then). These immigrant women are engaged in an ongoing balancing act between different spatial and temporal dimensions of what they frame as home. Critical to their wellbeing is the ability to keep cultivating meaningful connections with Home_there-and-now and to reproduce some patterns of Home_there-and-then.

Originality/Value – As my study suggests, their present dwelling and living conditions remain the central arena for immigrants negotiating a more inclusive sense of home. Reconstructing home-related views and practices is a good heuristic strategy for researchers to illuminate ‘biographies of belonging’ as a whole. An analytical focus on the ways of using the word ‘home’ reveals broader patterns of integration and transnational participation.

In the last 10 years or so, a growing body of research has highlighted the importance of social movements as the mechanism through which fields change or new fields emerge. This article contributes to this body of research by studying how an organization was able to promote institutional change from the center of a field by channeling the legitimacy generated by local religious movements. Data comes from the archives of a special commission within the Catholic Church that developed rules for adjudicating miracles performed by candidates to sainthood. The social movement is composed of candidates and their supporters who mobilized local communities using miracles. The period of the analysis was the aftermath of the Protestant Schism, when long-established practices and beliefs were fundamentally challenged. By approving miracles that created ties between individuals that spanned across kinship and social status boundaries, the commission was able to channel legitimacy into the wounded core of the Church. At the same time, receiving Rome’s approval reduced the competition the candidate’s supporters faced from other religious activists. The noncontentious interaction that occurred between the two actors gave birth to the field of modern sainthood. The main implication for organization theory is that, even in the absence of conflict, a new environment and ideology can emerge endogenously from the center of a field and transform both the organization and the social movement.