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This study adopts a narrative approach to understanding women’s life experiences from a feminist perspective. How Taiwanese women of different generations have lived their lives and what has and has not changed was investigated through a gender lens. The narrators include the author and her grandmother, born in 1975 and 1927, respectively. They each re-experience and reconfirm the markings of their pasts, psychological conditions, and bodies through deep dialogue. The two stories span approximately 50 years and manifest the patriarchal culture in Taiwanese society at different times.

This study finds that although the stories of these two women from different generations appear distinct in their own way, similar ‘dilemmas’ can be observed in their gender experiences: for example, women get married to men’s family; the value system of lineage and succession creates a tendency to expect to have boys; women need to get married to get their status recognition; and through home, women learn gender roles and gender norms.

However, the study shows progress: women’s education brings economic independence and yields a sense of accomplishment from work or school; women of different generations have different perceptions during the awakening of gender consciousness. The current findings contribute to understanding the working principles of gender relations, which reinforce the patriarchal system despite its appearance changing over time.

This paper aims to examine the interplay of emotions and consumption within intergenerational exchanges. It shows how emotions pervade the trajectories of grandmothers’ relational identities with their grandchildren through consumption practices.

This study analyses qualitative data gathered via 28 long interviews with French grandmothers and 27 semi-structured interviews with their grandchildren. This study draws on attachment theory to interpret the voices of both grandmothers and their grandchildren within these dyads.

This study uncovers distinct relational identities of grandmothers linked to emotions and the age of the grandchild, as embedded in consumption. It identifies the defining characteristics of the trajectory of social/relational identities and finds these to be linked to grandchildren’s ages.

This study elicits the emotion profiles, which influence grandmothers’ patterns of consumption in their relationships with their grandchildren. It further uncovers distinct attachment styles (embedded in emotions) between grandmothers and grandchildren in the context of their consumption experiences. Finally, it provides evidence that emotions occur at the interpersonal level. This observation is an addition to existing literature in consumer research, which has often conceived of consumer emotions as being only a private matter and as an intrapersonal phenomenon.

The findings offer avenues for the development of strategies for intergenerational marketing, particularly promotion campaigns which link either the reinforcement or the suppression of emotion profiles in advertising messages with the consumption of products or services by different generations.

This study suggests that public institutions might multiply opportunities for family and consumer experiences to combat specific societal issues related to elderly people’s isolation.

In contrast to earlier work, which has examined emotions within the ebb and flow of individual and multiple social identities, this study examines how emotions and consumption play out in social/relational identity trajectories.

Among U.S. children, research indicates that early childhood experiences, including the child care environment, affect later educational outcomes. Yet, research on educational stratification in low-income countries rarely features the preschool years. We investigate the organization of child care among preschoolers in China. In-depth interviews reveal that grandmother care and formal care are highly desirable. Formal care, in particular, is perceived to provide educational advantage. Using China Health and Nutrition Survey (CHNS) data, and mixed random effects logit models, we explore the determinants of grandmother care and formal care. Results suggest poverty is associated with gender bias; in low-income households, boys without siblings are especially likely to receive formal care. These results call for greater attention to early childhood in research on educational stratification in China and other low-income settings.

Popular self-help pregnancy literature suggests a “generational disconnect” between pregnant women and their mothers, emphasizing the incommensurate experiences of the two generations. Based on longitudinal, in-depth interviews with a diverse group of 64 pregnant women and 23 grandmothers-to-be, this chapter explores how different generations of women negotiate the idea of a disconnect and its implications for the medicalization of pregnancy. My findings showed limited support for the generational disconnect. Nearly all of the pregnant women I interviewed who were in contact with their mothers consulted them to assess issues related to pregnancy embodiment. Black and Latina women and white women with less than a college degree disregarded or even rejected the disconnect; they tended to frame their mothers’ advice as relevant. Their mothers attended prenatal care appointments and frequently expressed skepticism about medical directives. By contrast, I found that highly educated white women tended to endorse the generational disconnect when it came to matters related to pregnancy health behaviors – what to eat, how much to exercise – and their obstetric care. The mothers of these women not only largely supported the generational disconnect, but also bonded with their daughter over a shared appreciation for scientific understandings of pregnancy. Foregrounding women’s perspectives provides insights into meaning-making in pregnancy and the ways that mothers of pregnant women can both stymie and deepen medicalization of childbearing.

The purpose of this paper is to provide a framework on the experience of cross‐border shopping. This experience is constructed on narratives, rituals, and intergenerational transfers that move beyond the simple description of experienced events to provide explanatory frameworks of family identity construction.

Nine in‐depth interviews are conducted with three generations of North Mexican women from three families who shop frequently across the border.

The findings highlight different processes associated with the experience of cross‐border shopping. First, each family works throughout the years to construct its own identity using the tales of their shared experiences. Second, an intergenerational transfer of knowledge going from grandmothers to mothers to granddaughters in each family occurs as result of the experiences lived together. Third, common knowledge is developed both by Mexican consumers and North American retailers that translates into particular commercial practices. Finally, all our contributors are immersed in a national culture, the North Mexican, sharing and transmitting values like thriftiness, malinchismo, and the relevance of family ties. These values affect their shopping patterns, generating important consequences for both the Mexican and North American economies.

The authors' intent is to contribute to the understanding of the process of family identity construction through consumption. This consumption occurs in a particular context; cross‐border shopping. The experience is singular in the sense that families spend considerable amount of time together while traveling and establishing their shopping routines. This work depicts the shopping rituals passed down from generation‐to‐generation and the derived construction of meaning within the family.

This chapter shares the stories of a Mi'kmaq grandmother's reflections of stories from Elders of the Mi'kmaq Nation to share with Masie, born at the start of the COVID-19 outbreak in Mi'kma'ki. These stories form a story-net of teachings and reflections to help guide Masie on her journey as a Mi'kmaq girl growing up in a kind and sometimes unkind world. These stories represent a gift in a written form from a grandmother to a beautiful soul who will need help to navigate a world of uncertainty, but a world with tremendous beauty when seen through a Mi'kmaq historical perspective.

Zandile is an autobiographical play about Mlophe’s childhood. It begins with her living with her Gogo (her grandmother) in Durban and then being forcefully removed to live with her mother, Lulama, in the Transkei. The play focuses on Zandile and her development as she becomes an adult woman as well as her awareness of the tensions between traditional and Western expectations, political conflicts and social pressures. Zandile, Gogo (Zandile’s grandmother), Lulama (Zandile’s mother), Bongi (Zandile’s imaginary friend) and Lindiwe (Zandile’s friend) are women whose lives are directly and indirectly affected by the rules of the apartheid regime. The play skews the emphasis away from the oppression of African men and provides a space for the women to tell their personal stories of struggle, identity, harassment, dreams, expectations and journeys. Throughout the play the men are mentioned, but are not seen. Zandile provides the reader with an insight into the lives of three generations of African women, and the impact of the political situation on their disparate reactions highlight the conflicting interpretations of the African woman’s role in theatre, at home, as an activist, and the woman’s duty – to her husband, family and the struggle.

By using ethnographic data and family interviews from eight families in Taipei, Taiwan, this paper aims to delineate how multigenerational families implement parents’ child-rearing values, and how these strategies vary by social class. The primary focus is the child’s mother and her relationship with other family members. I ask the following question: How does a mother in a three-generation family implement her ideal parenting values for her child while being encumbered by the constraints of her parents-in-law? Additionally, how does this intergenerational dynamic vary with family socioeconomic status? To conceptualize this process in such a complex context, I argue that we must understand parenting behaviors as acts of “doing family” and “intensive mothering.”

From 2008 to 2009, I conducted a pilot survey in two public elementary schools to recruit the parents of sixth-grade students. All eight cases of multigenerational families in this paper were selected randomly after being clustered by the parent’s highest education level and family income levels. This paper utilized the mothers’ interviews as the major source to analyze, while the interviews of other family members served as supplementary data.

Two cases, Mrs Lee and Mrs Su’s stories, were selected here to illustrate two distinctive approaches toward childrearing in multi-generational families. Results indicate that white-collar mothers in Taiwan hold the value of concerted cultivation and usually picture the concept of intensive mothering as their ideal image of parenthood. Yet, such an ideal and more westernized child-rearing philosophy often leads to tensions at home, particularly between the mother and the mother-in-law. Meanwhile, blue-collar mothers tend to collaborate with grandparents in sharing childcare responsibilities, and oftentimes experience friction over child discipline in terms of doing homework and material consumption.

Via this analysis of three-generation families in Taiwan, we are able to witness the struggle of contemporary motherhood in East Asia. This paper foregrounds the negotiations that these mothers undertake in defining ideal parenting and the ideal family. On the one hand, these mothers must encounter the new parenting culture, given that the cultural ideal of concerted cultivation has become a popular ideology. On the other hand, by playing the role of daughter-in-law, they must negotiate within the conventional, patriarchal family norms.

Through biographies we read the fragments of people’s lives that have been structured into a narrative discourse, the written text the mediating force that turns ’narrative into logic’ (Ricoeur, 1984, p. 30) This article reflects upon the fragmented nature of memories through both the stories of the author and the written works from a selection of influential texts encountered by the author. The photographs in this article frame a series of disjointed images that are connected to me through narrated stories. How much of these stories do I truly remember and how much do I embellish? The storytellers, my grandparents, are dead yet the stories remain. They are the connections I have with my family history and they are the historical conceptions I frame my personal discourse within (Flood, 2003). When trying to make sense of our lives it is to the fragments of memory we turn to construct our stories. The author, through the telling of her stories and the recounting of significant events surrounding her family’s histories as told by her grandmother, provides an exemplar of how such fragments can add to the understanding of the self. She reveals that by encountering such fragments within a life story, we can begin to make sense of our lives.