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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.

This study is a radical interactionist analysis of family conflict. Drawing on both a negotiated order perspective and Athen's theory of complex dominative encounters, this study analyzes the role that domination plays in conflicts among intimates. As the family engages in repeated conflicts over roles, the family also engages in negotiations over the family order, what role each party should play, interpretations of past events, and plans for the future. These conflicts take place against a backdrop of patriarchy that asymmetrically distributes power in the family to determine the family order. The data from this study come from a content analysis of mothers with substance use problems as depicted in the reality television show Intervention. The conflicts in these families reveal that these families develop a grinding family order in which families engaged in repeated conflict but also continued to operate as and identify as a family. These conflicts are shaped by and reinforce patriarchal expectations that mothers are central to family operation. The intervention at the end of each episode offered an opportunity for the family to engage in a concerted campaign to try to force the mother into treatment and reestablish the family order.

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.

Mothers – The Silent supporters focus on the potential role of the mother in the restorative justice (RJ) process. This chapter provides a contextual framework for the research highlighting debates pertaining to RJ and parents, especially mothers. This was made possible with a grant from the BA/Leverhulme Small Research Grants. The research provided a holistic understanding of social backgrounds and links between theory and the practice of RJ. The workshop provided a multi-perspective analysis of the interactions within significant relationships between mothers and sons. The author’s focus was on the role of the mother prior to the RJ process. The workshops were held in a safe space in a northern region. The mothers were from different economic and social backgrounds.

The goal of this chapter is to examine (1) how children’s rapport with dating partners predicts mothers’ dating stability; (2) how characteristics of dating partners are associated with children’s problem behaviors; and (3) how mothers’ lingering attachment to the former spouse predicts relationship quality of dating relationships.

Data comes from a multimethod, multi-informant longitudinal study of postdivorce dating relationships (N = 319 mothers, n = 178 children, n = 153 dating partners). Hierarchical linear modeling techniques were used to test consequences of breakup of mothers’ dating relationships for children’s behaviors, children’s rapport with dating partners for mothers’ dating relationship stability, and mothers’ lingering attachment for quality of dating relationships.

We found that children’s rapport with dating partners was positively associated with dating breakup; more antisocial traits and drunkenness of mothers’ dating partners was positively associated with children’s problem behaviors at breakup; and lingering attachment was positively associated with poorer relationship quality with dating partners.

Because the focus of this chapter is divorced mothers with children, future studies are recommended to examine fathers’ postdivorce dating relationships. Future research should delineate dating, cohabiting, and remarried relationships after divorce.

This chapter presents empirical data examining the influence children have on mothers’ dating relationships, the influence of mothers’ dating relationships on children’s behaviors, and the effects of mothers’ lingering attachment to the former spouse on quality of mothers’ dating relationships. Information from this research is crucial for researchers and practitioners to assist mother’s and children’s postdivorce adjustment.

For nearly a century, research on economic hardship has demonstrated its negative effects on family relations. However, with few exceptions, this work has focused on the consequences for marital quality and parenting behaviors in early stages of the life course. In contrast, in the present study, we examine how financial distress among adult children in midlife affects their relationships with their mothers in their 70s and early 80s. Specifically, we used quantitative and qualitative data collected from 387 mothers in 2001–2002 and 2008–2010 regarding their adult children’s recent financial problems and their levels of tension and closeness felt toward each child. Multilevel analyses revealed that both children’s financial problems within the past year and earlier problems that had been resolved predicted mothers’ reports of tension in their relationships with their adult children. Contrary to expectations, neither measure of children’s financial problems predicted mothers’ reports of closeness to their children. Examination of the qualitative data suggested that mothers attributed their children’s financial failures to personal failures of the adult children. In addition, the qualitative data revealed clear gender differences. Mothers disproportionately attributed their sons’ financial problems to lack of career success, whereas mothers were much more likely to express disappointment in daughters with financial problems because of marital dissolutions.

This study examined whether life satisfaction varied among women who occupy different motherhood statuses, and if these variations were influenced by differences in women’s internalization of cultural motherhood norms. We distinguished among women as biological mothers, stepmothers, and “double mothers,” who were both biological and stepmothers. We also included two groups of women without children: voluntary childfree and involuntary childless women.

Data were drawn from the National Study of Fertility Barriers and analyzed using OLS regression.

Biological mothers reported greater life satisfaction than women in other motherhood statuses. Accounting for the internalization of motherhood norms, double mothers had significantly lower life satisfaction compared to biological mothers, but voluntary childfree women had significantly greater life satisfaction. More detailed analyses indicated that internalization of cultural norms only appears to influence the life satisfaction of women with biological children.

The results suggest that it may not simply be motherhood that affects women’s well-being, but rather that women’s internalization of motherhood ideals, particularly when it corresponds with their motherhood status, significantly impacts well-being. Limitations of this study include small cell sizes for some categories of women where additional distinctions may have been useful, such as lesbian or adoptive mothers. Future work should incorporate diverse family forms and expand on the newly named category “double mothers.”

By providing a more nuanced approach to categorizing motherhood status, including identifying double mothers, stepmothers-only, and two groups of childless women, the study added detail that has been overlooked in previous work on well-being.

The history of Nepal gives some insight into its current status as a diverse and multilingual nation with more than 123 languages. Multilingualism is part of the founding philosophy of the country but since it was unified in 1768, government attitudes to language and language education have fluctuated. Though historically education in Nepal has been delivered exclusively in the Nepali language and, more recently, in English, the Government of Nepal is now committed to introducing mother tongue-based, multilingual education (MLE).

Nepal has among the lowest literacy rates in the world (UNESCO Institute for Statistics, 2015) and the government seeks to turn this trend around, particularly for students who do not speak Nepali as a mother tongue. The commitment to strengthening mother tongue-based MLE features prominently in the Constitution of Nepal (2015), the Act Relating to Compulsory and Free Education (2018) and the School Sector Development Plan (MOEST, 2018). This new constitution declares that “all the mother tongues spoken in Nepal shall be the national language” (2015 article 6).

Implementing these policy commitments in over 120 languages across seven provinces and 753 municipalities is the next challenge for the fledgling democracy. As a “wicked hard” policy area, doing so will require a solid understanding of local attitudes, beliefs, resources, and capacities. This chapter gives a unified review of the history, languages, ideologies, beliefs, and trends that currently influence MLE in Nepal and are likely to play a role into the future.