Search results

To explore the digital landscape, narrowing to Instagram, as a cultural space to advance sociological understanding of elite athlete mother identity meanings and lives.

Relativist narrative inquiry is outlined as a theoretical and methodological approach to expand sociological research on motherhood and sport, by exploring big and small stories on social media sites. Elite athlete mother's mediated self-portrayals on Instagram are theorized as identity stories (re)created and made possible, by cultural narrative resources.

An example of big and small story research is outlined from a larger case study of elite athlete figure skating mothers' self-portrayals on Instagram as they negotiated motherhood, and a professional sport career. Thematic narrative analysis findings include a big story plot in the post-partum period: negotiating intensive mothering and career. Two small stories that fed into fluid meanings of this big story plot are also presented: holding the baby close and working mum/new mumtrepeneur. These findings show nuanced contradictions of contemporary motherhood meanings, within sportswomen's personal and public digital stories.

A big and small story approach grounded in narrative inquiry holds value to learn more about the contemporary digital landscape's shaping of the meanings of sportswomen's identities and lives. Future research is recommended using this approach on additional social media platforms (e.g. Facebook, Twitter, YouTube) to expand intertextual understanding of elite athlete mother identities in socio-cultural context, tapping into these underexplored naturalistic data resources.

Purpose – This chapter explores mothering scripts among women of color and the intersection of race/ethnicity, social class, and family background in their narratives.Design/methodology/approach – Drawing from in-depth, semi-structured interviews of 24 African American and Latina mothers, this study analyzes the extent to which their narratives reflect more “intensive” or “extensive” mothering scripts.Findings – African American mothers typically drew from “extensive mothering” narratives, whereas Latina mothers’ scripts were more varied.Research implications – The findings point to the importance of and complexities in an intersectionality perspective: Latinas’ mothering scripts generally varied more across social class categories than those of African American mothers. However, African American mothers’ discussions of stress were mediated by their social class background.Social implications – The chapter concludes with the implications of this research for scholarship on families, and for social policies surrounding caregiving and employment.Originality/value – While rich theoretical and empirical works explore women of color and their family lives, few to none ask mothers themselves to talk about their actual and ideal experiences of motherhood. This chapter fills this gap by exploring the mothering scripts of women of color from diverse class backgrounds

Purpose – Within cultural discourse, prescriptions for “good” motherhood exist. To further the analysis of these prescriptions, we examine how media conversations about Republican Vice-Presidential candidate Sarah Palin, Democratic Presidential nominee Hillary Clinton, and First Lady Michelle Obama during the 2008 presidential election campaign illustrate existing notions of good motherhood.Methods – Using qualitative content analysis techniques, we review media discourse about Palin, Clinton, and Obama during this campaign. We use existing feminist literature on motherhood and an intersectionality perspective to ground our analysis, comparing and contrasting discourse about these political figures.Findings – The 2008 campaign represented a campaign for good motherhood as much as it represented a campaign for the next president. Discourse on Palin, Clinton, and Obama creates three very different characterizations of mothers: the bad, working mother and failed supermom (Palin), the unfeeling, absent mother (Clinton), and the intensive, stay-at-home mother (Obama). The campaign reified a very narrow, ideological standard for good motherhood and did little to broaden the acceptability of mothers in politics.Value of paper – This article exemplifies the type of intersectional work that can be done in the areas of motherhood and family. Applying an intersectionality perspective in the analysis of media discourse allows us to see exactly how the 2008 campaign became a campaign for good motherhood. Moreover, until we engage in an intersectional analysis of this discourse, we might not see that the reification of good motherhood within campaign discourse is also a reification of hegemonic gender, race, class, age, and family structure locations.

In this chapter, we use feminist and intersectional frameworks to explore how marginalized mothers discuss maternal support. In-depth interviews with an economically diverse group of 21 mothers of color suggest that most affluent, married Black mothers framed support as child-centric and engaged in concerted cultivation (Lareau, 2011) practices. Lower income, single Black mothers engaged in a strategy we call “nurtured growth” – they used low-cost school, church, and community-based resources to promote their children’s development. In contrast to these child-centric strategies of support, three mothers used mother-centric supports and practiced self-care. The families of these three mothers, however, often criticized their parenting efforts as “parenting like a White person.” The authors conclude by exploring the implications of our study for feminist outreach efforts on behalf of marginalized mothers.

Nannies occupy a rather problematic position in childcare. Their presence facilitates intensive mothering for their employers’ children, while their absence from their own children facilitates distance parenting. By moving away from home and working as nannies, they enable ideal mothering for their often White, middle-class employers, seemingly at the expense of their own children. Unspoken feeling rules further complicate their provision of emotional labor in childcare, while continuous efforts to avoid strong attachment with the children under their care become a source of struggle. Employers need them as invisible extensions of themselves with limited parental authority. In order to provide for their families, nannies, who are often Black working-class single women, also make parallel childcare arrangements. These arrangements differ, as community othermothers enjoy the respect and authority that nannies do not. The continuation of their caregiver role from a distance requires active nurturing of emotional bonds despite spatial separation using a variety of means. Gift-giving also features strongly as a means to bridge physical gap between nannies and their children. As Black mothers from communities which emphasize communal childcare, their support networks are well placed to care for their children and concurrently reinforce their position as mothers – a position they do not enjoy in paid employment.

This paper aims to describe the lived experiences of modern urban mothers in Pakistan as they navigate shared motherhood responsibilities with family elders. This paper brings to light their feelings, fears and ambitions towards safeguarding the environment for the future of their children, by reconciling ancient traditions of their female elders with contemporary sustainable consumption practices.

This phenomenological study explores lived experiences of urban mothers through in-depth personal interviews. Their discourse explores sharing childcare responsibilities with family matriarchs, negotiating “green” parenting strategies between intergenerational parenting partners.

Navigating life through the intersections of modernity and tradition and ethical choices and consumerism, urban mothers integrate wisdom of their ancestors into their modern lives to mitigate the environmental degradation of today.

This study sheds light on a unique genre of green mothers, termed as the traditionally green eco-mom, which allows modern mothers and their female elders to synchronously adopt sustainable childcare behaviours that overcome intergenerational barriers by reconciling contemporary lifestyles with traditional wisdom.

This chapter examines how women deploy gendered motherhood norms to publicly challenge abortion stigma. Drawing on a sample of 41 abortion stories from women living in Tennessee, I find that women evoke notions of intensive, total, and idealized motherhood in order to manage and challenge the stigma of an abortion. A large proportion of these stories were written by married mothers who emphasized their identities as good mothers and wives. A close qualitative analysis of these trends reveals two dominant forms of recasting abortion. First, abortion is framed as an extension of total mothering to spare an unborn baby from risky health conditions. Part of this includes casting abortion as an often-necessary choice in order for a woman to develop into the perfect mother for the benefit of her children – altruistic self-development. Second, abortion is construed as a form of maternal protection of current children to continue intensively mothering them. Both themes speak to women’s strategies for reframing abortion as a health practice to promote the well-being of children. These findings have implications for the study of medical stigma, reproduction, and the impact of gender ideals on women’s health choices.

While past research has explored how opting-out enables mothers to break free from masculinist organizational cultures, less attention has been given to how they resist disciplinary power that constitutes and governs their subjectivities. This paper aims to add to the discussion of opting-out as a site of power and resistance by proposing the concept of “constructive resistance” as a productive vantage point for investigating opted-out mothers' subversive practices of self-making.

This Malaysian case study brings together the notion of constructive resistance, critical narrative analysis and APPRAISAL theory to examine the reflective stories of eighteen mothers who exited formal employment. These accounts were collected through an open-ended questionnaire and semi-structured email interviews.

The mothers in the sample tend to construct themselves in two main ways, as (1) valuable mothers (capable, tireless, caring mothers who are key figures in their children's lives) and (2) competent professionals. These subjectivities are parasitic on gendered and neoliberal ideals but allow the mothers to undermine neoliberal capitalist work arrangements that were incongruent with their personal values and adversely impacted their well-being, as well as refuse organizational narratives that positioned them as “failed” workers.

Whereas power is primarily seen in previous opting-out scholarship as centralized and constraining, this case study illustrates how the lens of constructive resistance can be beneficial for examining opted-out mothers' struggles against a less direct form of power that governs through the production of truths and subjectivities.