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Extensive ethnographic research with wives of professional athletes revealed that in certain sport families, the mother-in-law/daughter-in-law relationship is among the numerous unique marital and occupational stressors these wives confront in their everyday life. Many wives believe they must compete with their mothers-in-law for their husbands’ attention, love, and support. This chapter makes a case for their use of the intersecting and complementary processes of “control management” and emotion management, which involve a variety of interactional strategies, in maintaining these relationships. Although these self-management processes tend to further entrench the wives in the subordinate status to which they are relegated in this male-dominated occupational world, they learn to skillfully use these processes as they struggle to preserve their marriages, support their husbands’ careers, and maintain a well-defined sense of self.

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.

Previous studies as well as anecdotes have indicated that parental involvement in adult children’s marital conflicts is fairly common in Korea. This study attempts to explain how in-law conflicts – arguably a structural outcome of the traditional Confucian family – lead to marital disruption in contemporary families.

This study adopts the hypotheses of the corporate group, mother identity, and gendered-role expectations, which are instrumental to understanding the social context in which the legacy of the Confucian culture interacts with the knowledge-based neoliberal economy to revive in-law conflicts. Divorced-couple data are from in-depth interviews and court rulings, and their analysis illustrates the trajectories of marital breakdown.

The findings provide support for the hypotheses. Parents, especially mothers, who heavily invested time and money in their children’s education and career building meddle in their marriages in hopes to ensure the best returns to their investment. Normative prescriptions of gendered roles provide references for the parents regarding the roles of their children and children-in-law, and the gaps between their expectations and perceived reality trigger parental meddling and in-law conflicts. Adult children who are indebted to the parents for their status formation may acquiesce to the parental intervention.

In the traditional patriarchal family, in-law conflicts were restricted to mother- and daughter-in-law relationships, but are now extended to mother- and son-in-law relationships, reflecting a paradoxical twist in gender-role expectations. This chapter suggests that heavy parental investment in their children can have an unexpected consequence increasing the probability of adult children’s marital disruption.

The practices and arrangements within a family can create grounds for violence. Although we agree that family processes are important, we think that these explanations downplay the structure of families (nuclear, extended) and thereby the ways in which gender relations are organized. In this paper, domestic violence is explored as an intra-family dynamic that extends beyond the intimate partner relationship and which seeps into court rulings of cases of such violence.

Using archival data from 164 Supreme Court case decisions on domestic violence in India for the period 1995–2011, we examine both the patterns of conviction and the complexities of gender relations within the family by systematically coding the Court’s rulings.

Analysis of court rulings show that mothers-in-law were convicted in 14% cases and the husband was convicted in 41% cases. We call attention to the collective nature of the domestic violence crime in India where mothers-in-law were seldom convicted alone (3% of cases) but were more likely to be convicted along with other members of the family. Two dominant themes we discuss are the gendered nature of familial relations beyond the intimate partner relationship and the pervasiveness of such gendered relationships from the natal home to the marital family making victims of domestic violence isolated and “homeless.”

Future research may benefit from using data in addition to the judgments to consider caste and class differences in the rulings. An intersectionality perspective may add to the understanding of the interpretation of the laws by the courts.

Insights from this paper have important policy implications. As discussed in the paper, the unintended support for violence from the natal family is an indication of their powerlessness and therefore further victimization through the law will not help. It is critical that natal families re-frame their powerlessness which is often derived from their status as families with daughters. Considering that most women in India turn to their natal families first for support when they face violence in their marriages, policy must enable such families to act and utilize the law.

By examining court rulings on cases of domestic violence in India we focus on the power exerted by some women particularly within extended families which is central to understanding gender relations within institutions. These relations are legitimized by the courts in the ways they interpret the law and rule on cases.

Significant regional variations by prefecture level exist for the family and the elderly in Japan. This suggests that the Japanese family, and aging society as well, must be studied carefully with close attention to the socio‐cultural characteristics specific to each region and community (Kumagai, 1997a, 1997b). Therefore, it is essential to move the unit of analysis down to the community level rather than the national or even prefecture (regional) level. Social practices and cultural characteristics specific to each region and community are difficult to measure and quantify. Upon careful examination of Japanese married women in the traditional extended family, the theoretical hypothesis was postulated: Whether in urban or rural regions, regardless of the place of residence, married women living with their mother‐in‐law are likely to seek work outside the home. A national random sample of 3,662 Japanese women was analyzed. In conducting Chi‐square significance tests, this hypothesis is proved to be valid. The most striking finding of this study is that working outside the home seems to be one of the effective alternatives adopted by married women in the traditional generational family household. When son’s wives are in the labor force, it is most likely to reduce intergenerational conflict, a negative aspect of co‐residence living arrangements. In other words, working outside the home helps to minimize intergenerational conflict with in‐laws ‐mothers‐in‐law, in particular). Thus, the qualitative analysis of the family can provide effective indicators for the in‐depth analysis of Japanese families. It is, therefore, necessary to propose welfare policies for the elderly in the same manner, rather than simply looking at national average statistics.

To study how twenty-first-century fairy tale retellings recombine villainy and motherhood, this chapter analyses two mother figures in Maleficent: Mistress of Evil (2019): Aurora's godmother, Maleficent, and Aurora's soon-to-be mother-in-law, Queen Ingrith. I argue that Mistress of Evil attempts and fails to trouble the Good/Terrible Mother binary, ultimately reconfirming traditional notions of the Good Mother, by juxtaposing two mother villain characters. Ingrith first appears to be the epitome of the Good Mother, but the film quickly reveals that she is actually the stereotypical evil mother-in-law who uses the Good Mother image to mask her villainy. By exposing Ingrith's lie, the film debases the myth of perfect motherhood, suggesting that the image of the ‘Good Mother’ is only used to vilify other women in order to control people, but it also uses the Good Mother image to highlight how Terrible Ingrith is. Maleficent, on the other hand, vacillates between twenty-first-century images of the Terrible and Good Mother, specifically the aberrant and supermother. Rather than balancing these images and depicting a more nuanced motherhood, the film switches Maleficent completely between these two extremes, making her seem more villainous when she is aberrant and more motherly when she steps into the role of supermother. Whereas the representation of Ingrith highlights the lie of the Good Mother, Maleficent is forced into becoming a variation of that image. I argue that while Mistress of Evil attempts to reveal the pernicious nature of the Good Mother myth, it ultimately reconfirms it for a new generation of women.

The purpose of this paper is to address an emerging international debate about the involvement of females in perpetrating honour-based abuse (HBA). Presenting new empirical data, this study profiles the different roles played by women, discussing them in relation to gender and their relationships to victims, and argues that acknowledgement of female perpetrators does not fundamentally challenge a gendered interpretation of HBA.

Some 1,474 case files flagged as HBA were gathered from one police force in Southern England and 50 domestic abuse agencies across England and Wales. Descriptive statistics explored which victim, perpetrator and abuse characteristics were associated with female perpetration. Case narratives were thematically analysed to profile the different roles females played. Findings were explored in eight key informant interviews with caseworkers from the services data came from.

This paper finds that: females are more involved in perpetrating HBA than other forms of domestic abuse, but primary perpetrators are still mostly male; victims are overwhelmingly female; the context for abuse is the maintenance of patriarchal values on gender roles; female perpetrator roles vary, meriting further exploration; and female perpetrators can be conceptualised within a gendered framework.

This paper presents important new empirical data to advance the debate on the role of women in perpetrating HBA. It will be of interest to academics, researchers, policy-makers, and practitioners alike.

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.

The purpose of this paper is to understand the interplay between cultural values and work-family conflict (WFC) among Hindu mothers in South Africa (SA).

In total, 20 Hindu mothers in full-time paid employment participated in individual in-depth interviews. The authors used thematic analysis to analyze the interview transcripts.

Three themes emerged from the participants’ work-family narratives: a strong collective identity in relation to family, traditional gender beliefs, and family deference. These themes reflect core Hindu cultural values and demonstrate that culture helps shape perceptions of WFC.

The results highlight the importance of considering cultural values in work-family research and contribute to the limited knowledge on work-family experiences among ethnic minority groups, particularly in diaspora communities.

The findings should assist managers in designing work-family initiatives that will help alleviate the WFC experienced by mothers from ethnic minority groups.

Understanding the work-family dynamics of mothers from ethnic minority groups facilitates the development of effective family-friendly policies, which may encourage them to enter and remain in the world of work. Such developments will help improve the skewed representation of previously disadvantaged groups in the workplace and promote the social transformation of South African society.

This study is one of very few that has explored cultural values and WFC among mothers from an ethnic minority group in a diaspora community. It contributes to the limited body of culture-sensitive work-family literature and establishes a base for further research on the topic.

Purpose: This chapter focuses on the relations between aging and the perception about the families’ quality of life in a medium-sized Portuguese city. Departing from the descriptions of individuals living with at least one child under 14 years of age, particular emphasis is put on how young adults perceive and incorporate into their speeches the presence and role of non-cohabiting elderly, namely their parents and in-laws, as an expression of the quality of life they experience.

Design/methodology/approach: Data rely on episodic interviews conducted with both men and women with young children (3–14 years old), within a broader sociological research devoted to the study of family rituals. The data collected was analyzed using qualitative techniques of content analysis with the help of NVivo software (QSR). The data is presented recurring to contextualized narratives.

Findings: Data analysis allows to conclude that geography matters in the perception that young adults have when reflecting upon the role of the elderly surrounding them, either their parents or in-laws. The presence and coexistence of generations are perceived as “priceless,” a “fortune,” and a “privilege,” possible in a medium-sized city, where everything is close enough to thicken the informal intergenerational solidarities between grandparents, parents, and grandchildren. Behind the scenes, data, furthermore, discloses unpredictable tensions arising mainly regarding children’s education, rules, and behavior.

Originality/value: This chapter contributes to shed light into the daily life of elderly people who are still independent and active, and the seemingly invisible presence and unimportant role they play in their children and grandchildren’s lives.