allows for an examination of the nexus of motherhood and disability. Maternal Speech In the disability memoirs I analyze in this article, fathers are absent. Chajęcka's husband left for the United States at the beginning of the war and never
Disability Memoirs in Socialist Poland
Protestant and Jewish Philanthropies in France
The Conseil National des Femmes Françaises (1901-1939)
Focusing on the history of the Conseil national des femmes françaises, composed mainly of Jewish and Protestant women, this article shows how women's philanthropies played an important role in defining the scope and the type of welfare policies concerning mothers and children in France in the first half of the twentieth century. Their version of laïcité raises also several questions: did the religious question recede behind the social question? What role did the different religious distinctions continue to play in shaping welfare measures during the Third Republic? What was their role in defining the meaning of laïcité for social policies at this time? This paper shows that the main French social policy of allocations familiales, adopted in 1932, is the product of intense tensions between Church familialism and state maternalism. Catholic familialism promoted the home as the center of women's activity, lobbied against women's professional work, and refused any intervention of the state in family affairs. State maternalism, promoted primarily by religious minorities and some nonreligious feminists, wanted state intervention in protecting mothers and children. These deeply convinced republicans sought to change family laws and improve family morals. If these Protestant and Jewish philanthropies succeeded in defining the mainstream of laïcité during the first thirty years of the Third Republic, they failed to have a bigger impact on social legislation when the big leap to a national family allowance system was established in 1932.
Unsafe motherhood: Mayan maternal mortality and subjectivity in post‐war Guatemala by Berry, Nicole S
Fatness and the maternal body: women's experiences of corporeality and the shaping of social policy, edited by Unnithan‐Kumar, Maya and Soraya Tremayne
Fatherless Children and Listening Spirits
Measuring Kinship in Ritual in Northern Laos
through the male line, how can maternal belonging be achieved? Anthropologists usually present kinship among Khmu villagers (a group of Mon-Khmer speakers in upland northern Laos) as structured by patrilineal and especially affinal ties according to
From Archive to Print
The Diarist Victor Klemperer and the Isakowitz Family
married and had a child before she fled in 1936, which was certainly not the case. Whilst some of the historical aspects about the era were seemingly accurate, the storylines were far-fetched and unbelievable. I inherited my maternal family archive in
Mirrors for Margraves
Peter Damian’s Models for Male and Female Rulers
Godfrey different models. Writing to Godfrey, Damian explained the duties of the margrave in terms of severe actions and paternal imagery. By contrast, in his letter to Adelaide, Damian used maternal imagery to praise Adelaide for her care for monasteries
Mothering Resistance in Early Eighteenth-Century Rome
This microhistory analyzes the efforts of a widowed mother, Teresa Boncompagni, to maintain custody of her only daughter, Cornelia. Teresa protested her brother-in-law's legal right to Cornelia's custody. The mother's resistance combined a savvy understanding of the Roman judicial system with an insistence upon the centrality of motherly affection and maternal daily care to the child's well-being. She argued that the concept of free will necessitated a period of childhood exempt from family pressure to marry the man her brother-in-law had chosen. Although Teresa's adversaries pronounced her views outrageous, and maternal affection and advocacy would later be sanitized to include affection but to exclude women's resistance, Teresa's efforts succeeded in convincing even her enemies that a good mother knew how to fight legally and that the emotional bond epitomized by affective mothering was paramount to the healthy development of the child.
'We did not want to lose him'
Jimmy Wait as the Figure of Abjection in Conrad's The Nigger of the “Narcissus”
In A Personal Record, Conrad tells how, as a small boy, he was fascinated and appalled by a story of his maternal grand-uncle, Nicholas Bobrowski, who served under Napoleon and suffered in the retreat from Moscow. Struggling through the Lithuanian forest and in desperate straits, grand-uncle Nicholas and his two companions came across a village dog and killed it. It was an unsavoury animal, obese with bare patches on its skin, but, as Conrad observes, ‘they had not killed that dog for the sake of the pelt. He was large . . . He was eaten . . .’
Girls as Mothers in Contemporary Russia
In this article, I analyze 30 biographical interviews with women who had given birth to a child before they turned 18. I discuss the discursive work that these girls do to develop their maternal practices as good and correct, and to normalize early motherhood in their biography in general. The informants see having a child as a line of discontinuity between their disadvantaged childhood and their self-reliant autonomous adulthood. At the same time, they define the idea of good motherhood not only through the internalization of, and compliance with, the dominant cultural codes, but also by relying on the biographical experience they have had.