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Is it wrong to pay for housework?

Hypatia 17 (2):52-66 (2002)

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  1. Gendering the Comparative Analysis of Welfare States: An Unfinished Agenda.Ann Shola Orloff - 2009 - Sociological Theory 27 (3):317-343.
    Can feminists count on welfare states—or at least some aspects of these complex systems—as resources in the struggle for gender equality? Gender analysts of "welfare states" investigate this question and the broader set of issues around the mutually constitutive relationship between systems of social provision and regulation and gender. Feminist scholars have moved to bring the contingent practice of politics back into grounded fields of action and social change and away from the reification and abstractions that had come to dominate (...)
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  • A real job? Regulating household work: The case of Spain.Margarita León - 2013 - European Journal of Women's Studies 20 (2):170-188.
    This article is contextualized within the recent evolution of household employment in Spain. In the context of the strong demand for personal care services – due to rapid population ageing, mass incorporation of women into the labour market and insufficient collective provision of care services – the growth of domestic work is closely related to the overall social organization of care and specific migration policies that have eased, both implicitly and explicitly, the labour supply of foreign women into Spanish households. (...)
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  • Relational Vulnerability: The Legal Status of Cohabiting Carers.Ellen Gordon-Bouvier - 2019 - Feminist Legal Studies 27 (2):163-187.
    In this article, I examine the legal position of those who perform caregiving work within the context of a cohabiting relationship through a novel relational vulnerability lens. I argue that the state, through privatising and devaluing caregiving labour, situates carers within an unequal and imbalanced relational framework, exposing them economic, emotional, and spatial harms. Unlike universal vulnerability, which is inherent and unavoidable, relational vulnerability can be avoided and reduced if the state were to acknowledge that humans are embodied and relational (...)
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