This article examines how immigrant careworkers relate dynamically with the Norwegian gender regime. While the importation of careworkers contributes both to the practical maintenance and to the undermining on a more ideological level of the Norwegian gender regime, it also brings in new constellations and possibilities. In this article examples from two studies are discussed in the light of institutional and intersectional perspectives. It describes features of the Norwegian gender regime that are especially relevant to carework, and the highly (...) gendered distribution and sharing of carework across the public and private domains. One central Norwegian form of care institution, the nursing home, then comes into focus. Making use of empirical examples from fieldwork and interviews, the article discusses how, as immigrant careworkers increasingly staff these institutions, new light is thrown on existing power structures, while at the same time these structures may be challenged through the fluidity of situational and relational gendering processes. (shrink)

Feminist Care Ethics has much to offer in an analysis of the international migration of care workers. This paper argues, however, that Joan Tronto’s analysis of this international care regime is incomplete insofar as it overlooks the ways in which the current global care market is progressive for the workers and the significant harms this market is inflicting on care receivers in source countries. In order for Feminist Care Ethics to fulfill its potential, it must be developed beyond a visionary (...) tool for revaluing care—it must also produce analytic tools for evaluating real alternatives under pressing, real-time constraints. (shrink)

This essay argues that Catholic (magisterial) social teaching's division of ethics into public and private creates a structural lacuna which makes it almost impossible to envision a truly just situation for migrant domestic careworkers (MDCs) within the current horizon of Catholic social thought. Drawing on a variety of sociological studies, I conclude that it is easy for MDCs to “disappear” between two countries, two families, and, finally, two sets of ethical norms. If the magisterium genuinely wishes Catholic ethicists to address (...) the plight of these migrant women, normative Catholic social teaching must pay more attention to household sociological realities and more fully absorb the feminist critique of the sharp line between the public and the private, between care and paid work. (shrink)

This article presents qualitative interview data to explore the health-related carework of low-income women caregivers with special-needs children and the implications of carework for women’s financial security. The author documents “direct” and “advocacy” carework as two types of caregiving that low-income women carry out in the context of declining government resources for poor disabled children. The author shows that the unique demands of carework responsibilities and the conditions of low-wage work combine to limit caregivers’ employment and (...) education options as well as their long-term prospects for financial stability. (shrink)

Arlie Hochschild glosses the practice of women migrants in poor nations who leave their families behind for extended periods of time to do carework in other wealthier countries as a “global heart transplant” from poor to wealthy nations. Thus she signals the idea of an injustice between nations and a moral harm for the individuals in the practice. Yet the nature of the harm needs a clear articulation. When we posit a sufficiently nuanced “right to care,” we locate the (...) harm to central relationships of the migrant women. The “right to (give and receive) care” we develop uses a concept of a relational self drawn from an ethics of care. The harm is situated in the broken relationships, which in turn have a serious impact on a person’s sense of equal dignity and self-respect, particularly since the sacrifice of central relationships of the migrant woman allows others (mostly women) to maintain these same relationships. The paper ends with a brief discussion of some of the solutions we need to consider. (shrink)

The Republic of Azerbaijan has undergone major social, political, and economic transition since declaring independence from the Soviet Union in 1991. In this article, the author examines how this transition and the Nagorno-Karabakh War with Armenia have affected women’s caregiving roles and how women’s advocacy associations have emerged and function both as caregivers to Azeri women and as a mechanism for assisting Azeri women to be more effective caregivers to their own families and communities.

Arlie Hochschild glosses the practice of women migrants in poor nations who leave their families behind for extended periods of time to do carework in other wealthier countries as a “global heart transplant” from poor to wealthy nations. Thus she signals the idea of an injustice between nations and a moral harm for the individuals in the practice. Yet the nature of the harm needs a clear articulation. When we posit a sufficiently nuanced “right to care,” we locate the (...) harm to central relationships of the migrant women. The “right to (give and receive) care” we develop uses a concept of a relational self drawn from an ethics of care. The harm is situated in the broken relationships, which in turn have a serious impact on a person’s sense of equal dignity and self-respect, particularly since the sacrifice of central relationships of the migrant woman allows others (mostly women) to maintain these same relationships. The paper ends with a brief discussion of some of the solutions we need to consider. (shrink)

Russian-speaking homecare workers deploy two divergent discursive practices—professionalism and sainthood—in understanding carework. These two meaning-making systems have consequences for how this work is performed and experienced by workers. Surprisingly, the division is not based on gender. Instead, immigration laws filter Jewish and Orthodox Christian immigrants from the former Soviet Union into two separate sets of resettlement institutions. The characteristics of these separate institutional settings shape the discursive tools available to these two groups, leading Jewish refugees to deploy professionalism while (...) Orthodox Christian immigrants deploy sainthood. These discursive practices affect gendered identities, allowing workers in some cases to renegotiate hegemonic notions of masculinity and create new models of “feminine” caregiving. (shrink)

This article draws on ethnographic research with a nonprofit foster family agency to examine how payment affects caregivers’motivations and performance, as well as how state bureaucratic organization and professional supervision affect their carework. Findings suggest that contrary to conventional thought, economic interests and altruistic motives coexist for foster mothers. Although monetary compensation is a concern for these mostly working-class women, impetus for caring also stems from traditional gendered ideals of mothering, nurturing, and staying at home with their biological children. (...) However, state regulations and rules intervene in foster mothers’parenting and private lives and undermine their intrinsic motivations and rewards. The conclusion reflects on what this case reveals about the challenges of paid carework, especially under conditions of government supervision and regulation. (shrink)

Acid attacks on women are increasing at alarming rates in Bangladesh, but the government has failed to provide medical care to the victims. Easily available sulfuric acid, which can mutilate a human face in moments, has emerged as a weapon used to disfigure a woman’s body. By the mid-1990s, activists had documented acid attacks, and urban protests were followed by demands for better medical care. I show how the interaction between local and international-level civil society organizations made international resources available (...) to local feminist groups engaged in domestic social struggles and helped to improve medical care for acid victims of Bangladesh. (shrink)

The country of Botswana currently has one of the highest HIV infection rates in the world. Government and international aid agencies have undertaken initiatives to address the rapidly growing epidemic, but few measures address the current crisis of care as a key element in that process. In this article, the author uses case study data to highlight how women in Northern Botswana are affected by the increasing burden of caregiving to children who are orphaned as a result of the HIV/aids (...) epidemic. In particular, she describes how the role of women as caregivers in communities has been transformed as a result of the HIV/aids crisis. She suggests that the intersecting cultural patterns of migration and reproduction are central to understanding the spread of the disease in the current emerging crisis of care. (shrink)

In Spain, public preschool programs have continuously expanded in the past three decades. However, this education policy has done little to support increases in the proportion of women in the paid workforce. Preschool is not child care because the former does not address the care needed by children younger than three years old and offers programs with short hours and long holidays.

Social norms regulating carework and social reproduction tend to be inegalitarian. At the same time, such norms often play a crucial role when we plan our lives. How can we criticise objectionable practices while ensuring that people can organise their lives around meaningful and predictable rules? Gerald Gaus argues that only ‘publicly justified’ rules, rules that everyone would prefer over ‘blameless liberty,’ should be followed. In this paper, we uncover the inegalitarian implications of this feature of Gaus's framework. We (...) show that because a society without clear social norms for how social reproduction and care work ought to be organised would be so unattractive, inegalitarian rules would pass Gaus's test. They would pass this test since they would nevertheless be better than ‘blameless liberty.’ Those who are disproportionately burdened by a rule are faced with the daunting task of showing that they would be better off under no rule, instead of merely having to show that they would be better off with a different rule. (shrink)

This article contributes to carework scholarship by examining the nexus of gender, class, and race in long-term care facilities. We draw out a family ideology at work that promotes good care of residents and thus benefits nursing homes. We also found that careworkers value fictive kin relationships with residents, yet we uncover how the family model may be used to exploit these low-income careworkers. Reflecting a subordinate and racialized version of being “part of the family,” we call for an (...) ethic of reciprocity and for concrete change toward valuing equally the humanity of those who need and those who give care. (shrink)

Women are under-represented in surgery, especially in leadership and academic roles, and face a gender pay gap. There has been little work on the role of implicit biases in women’s under-representation in surgery. Nor has the impact of epistemic injustice, whereby stereotyping influences knowledge or credibility judgements, been explored. This article reports findings of a qualitative in-depth interview study with women surgeons that investigates gender biases in surgery, including subtle types of bias. The study was conducted with 46 women surgeons (...) and trainees of the Royal Australasian College of Surgeons. Maximum variance sampling strategies ensured a comprehensive set of perspectives. Data were analysed using iterative thematic analysis to document and classify forms of gender bias experienced by the participants, including implicit bias and epistemic injustice. It found four types of bias affecting women surgeons: workplace factors such as access to parental leave and role models; epistemic injustices—unfair assessments of women surgeons’ credibility by patients and colleagues; stereotyped expectations that they will carry out more of surgery’s carework, such as meeting the emotional needs of patients and objectification. Implicit biases arose in each category. Given that many of the biases identified in this study are small, are harmless on their own and are not necessarily under anyone’s conscious control, important questions arise regarding how they cause harm and how to address them. I draw on theoretical work on cumulative harm to answer these questions. (shrink)

This article examines the configuration of domestic service within local milieus under globalization. Using Taiwan as a case study, the author argues that the state continues to have an impact even in this age of global interdependence. The management of foreign domestics within employers’ households is not only important for labor control but also central to the state’s administration over alien subjects. The case of Taiwan calls attention to the necessity of bringing the state back into the analysis of gender (...) and carework. (shrink)

Much more than their machinic reality, current iterations of AI rely on imagined divisions of human and non-human properties and skills that have genealogical ties to colonization. For this reason, research efforts have recently been made to historicize these imaginaries, connecting them to colonial ideals that delegate black and brown colonized people into the realm of the non-human. Atanasoski and Vora (Surrogate humanity. Race, robots and the politics of technological futures, Duke, Durham and London, 2019) have called this a “surrogate (...) humanity”, where narratives of autonomous technologies function to disappear precisely the formerly colonized peoples that are enveloped in its production process. At the same time, the gendered and racialized roots of this maternal figure represents an opportunity to uncover and critique the invisibilization of embodied resources necessary to produce AI, precarious bodies labouring to produce algorithmic infrastructures in a manner that can be considered in a genealogy of carework and reproduction. These genealogies complicate the detachment suggested by the surrogate figure and go beyond it to proclaim a more generative function of the relationship between the black maternal figure and AI. The article analyses Tabita Rezaire’s multi-media artwork Sugar Walls Teardom to think through decolonial and queer renderings of the black female bodies upon which technological imaginaries rest, to extend beyond AI surrogacy and towards notions of kinship, care and world-making by producing an AI aesthetics that is relational, embodied, and celebratory of other ways of liveness. (shrink)

If there is a single thread running through this issue of the journal, it may be the complex interplay between the individual and the system of which they are apart, highlighting a need for systems thinking in medical ethics and public health.1 2 Such thinking raises at least three sorts of questions in this context: normative questions about the locus of moral responsibility for change when a system is unjust; practical questions about how to change systems in a way that (...) is morally appropriate without triggering unintended, potentially harmful side-effects; and epistemic questions about how to predict the multidimensional consequences of a proposed change or set of changes to an intricate social system such as healthcare.3 These questions crop up throughout the issue, as I will discuss, but my focus is the target article and linked commentaries on gender bias in the surgical profession. Hutchison conducted in-depth interviews with 46 Australian women surgeons and surgical trainees, taking care to avoid leading questions regarding gender bias or gendered mistreatment. Nevertheless, despite minimal prompting, at least four types of gender-related concerns were described by the surgeons,whether directly or indirectly: 1. structural bias in workplace factors, including insufficient parental leave for women, exclusion from men’s spaces where informal training may occur, and a dearth of senior female role models; 2. epistemic injustices including unfair doubting of women’s surgical competence or knowledge relative to men; 3. stereotyped expectations that women surgeons would or should shoulder the burden of medical carework, for example, by attending to patients’ emotional needs; and 4. objectification, both by colleagues and patients, including sexual innuendo, remarks about clothing, and even outright sexual assault. Each of these concerns is disturbing on its own, and yet they do not operate in isolation. Rather, they interact …. (shrink)

In this dissertation, I argue that the concepts of work and labor have been shaped by political and feminist philosophers in ways that are more revealing of their specific visions of society than the character and significance of various socially necessary activities. Hegel, Marx, and Arendt each have particular understandings of work that illuminate other elements of society that are considered important, detrimental, or dysfunctional. Their normative understandings stem from the idiosyncratic visions of the public and private spheres that are (...) embedded in their writings and the specific moral and political characteristics that they ascribe to the concepts of labor and work. For feminist theorists such as Eva Kittay, the notion of labor as housework, childcare or carework stems from the project of offering an alternative social or political framework that accommodates women and recognizes their role in the overall functioning of society. However, feminist accounts of labor in the domestic realm also suffer from a tendency to highlight certain important dimensions and elements of society, such as care, moral labor, or the invisible conditions of capitalist production. This focus distracts us from understanding the role of work as a universal practice engaged in subjectively, idiosyncratically, by each member of society. The latter vision of work requires not a concrete definition but a broad contour of the boundaries of work activities. ;My purpose in exploring the role of work in these writings is twofold: the first is to show the normative role and meanings of work in these philosophers. The second is to clear the way for a new understanding of work. Since the recognition of one's membership in a polity is partially dependent on one's contributions to society, and one's contributions are often evaluated in terms of the concept of "work," there is a need for a more expansive vision of work. The concept and meaning of work must be reformulated in order to acknowledge the social obligations and commitments that individuals express through the performance of a broad variety of work activities. If we can arrive at a new formulation of the concept of work, then we can implement it to acknowledge the social character of various activities, and the individuals who perform them, whether or not they are wage-earners , as crucial to society, i.e. as contributing citizens. (shrink)

This article probes the politics of the migrant caregiver/citizen-employer relationship in Palestine/israel as it unfolds within the Jewish-Israeli home. Based on interviews with migrants from the Philippines, Nepal, India and Sri Lanka and their Jewish-Israeli employers, I examine how Israel’s ethno-racially hierarchical citizenship regime and the transnational gendering and racialisation of carework manifest in this relationship. I begin by situating migrant women working as caregivers within the legal and political context of Palestine/israel, delineating how gendered constructions of the Jewish-Israeli (...) woman uphold the borders of the nation and paint non-Jewish migrant women as reproductively threatening. I then analyse two common tropes among citizen-employers in describing migrant caregivers. The first, what I term the ‘kinship trope’, characterizes them as ‘one of the family’, obscuring the ethno-racial basis of the state. I show how this trope contrasts sharply with Zionist settler colonial rhetoric portraying Jewish-Israelis as ‘one big family’. The second trope represents migrant women as individual agents of economic development and Israel as a market-driven, neoliberal society that is equally a state for all its citizens. By depicting Israel as a ‘modern’, ‘progressive’ state that is an exemplar of gender equality, this trope again masks the ethno-racial basis of citizenship, as well as gender disparities. Finally, I argue for a feminist approach to migrant carework that accounts for the ways neoliberal labour formations are mediated by gendered racisms specific to a particular state’s racial nation-building project. (shrink)

Using longitudinal, ethnographic data, the authors examine how the pursuit of self-sufficiency in the context of welfare reform may unintentionally encourage some women to develop alternative dangerous dependencies on abusive or potentially abusive men. In this article, the authors document how women ended up relying on men who have been abusive to them either for instrumental assistance or for more direct financial assistance as they struggled to move from welfare to work. The authors also document how some extremely disadvantaged and (...) vulnerable women became enmeshed in even more dangerous dependencies as they hit time limits and fell through public and private safety nets into drug addiction and sex work. The authors frame this discussion of dangerous dependencies with the recognition that dependency relations are necessary and inevitable components of carework. They argue that the discourse of self-sufficiency should acknowledge the fact that careworkers are productive citizens to the same extent as paid laborers and grapple with the question of the means through which they can support that productivity when personal resources are limited and paid labor is temporarily or permanently impossible. (shrink)