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This article aims to discuss the child care strategies of families in Uruguay. It focuses on the changes and continuity experienced by three generations of men and women with regard to gender-related practices and representations. While it may be assumed that the current context has helped create more equal gender relations, the study shows that there have been some setbacks in the gender division of care-related labor.

The development of personal technologies has recently shifted from devices that seek to capture user attention to those that aim to improve user well-being. Digital wellness technologies use the same attractive qualities of other persuasive apps to motivate users towards behaviors that are personally and socially valuable, such as exercise, wealth-management, and meaningful communication. While these aims are certainly an improvement over the market-driven motivations of earlier technologies, they retain their predecessors’ focus on influencing user behavior as a primary metric of success. Digital wellness technologies are still persuasive technologies, and they do not evade concerns over whether their influence on users is ethically justified. In this paper, we describe several ethical frameworks with which to assess the justification of digital wellness technologies’ influence on users. We propose that while some technologies help users to complete tasks and satisfy immediate preferences, other technologies encourage users to reflect on the values underlying their habits and teach them to evaluate their lives’ competing demands. While the former approach to digital wellness technology is not unethical, we propose that the latter approach is more likely to lead to skillful user engagement with technology.

The feminization of social work is a remarkable phenomenon linked to the sexual division of work and affected by gender stereotypes such as the ones determined by certain Catholic sectors. Besides the social, political, and economic processes that lead to this idiosyncrasy, it can be attributed to the association of women to motherhood, which is translated to the performance of caregiving tasks and to a specific attitude of approach to another which I will define as “maternalistic.” I will base this study in the ethnography conducted for my doctoral thesis about the charitable intervention of Opus Dei in Argentina, addressing the “clash of classes” reflected in these rendezvous. Particularly, I will choose one of the gatherings to which I attended as part of the activities organized around poverty in a private Catholic school for women in the district of San Isidro, province of Buenos Aires. This study shows that these gatherings involve certain ways of approach to others by the volunteers, which produce specific reactions and perceptions of the poor about themselves.

The concept of paternalism is intricately tied to the concept of autonomy. It is commonly assumed that when paternalistic interventions are wrong, they are wrong because they impede individuals' autonomy. Our aim in this paper is to show that the recent shift towards conceiving of autonomy relationally highlights a separate conceptual space for a nonpaternalistic kind of interpersonal intervention termed maternalism. We argue that maternalism makes a twofold contribution to the debate over the ethics of interpersonal action and decision-making. Descriptively, it captures common experiences that, while not unusual in everyday life, are largely absent from the present discussion. Normatively, it describes a type of intervention with justification conditions distinct from the standard framework of paternalism. We explicate these contributions by describing six key differences between maternalism and paternalism, and conclude by anticipating and responding to potential objections.

Salomania and the Representation of Race and Gender in Modern Erotic Dance situates the 1908 dance craze, which The New York Times called \"Salomania,\" as a crucial event and a turning point in the history of the modern business of erotic dance. Framing Salomania with reference to imperial ideologies of motherhood and race, it works toward better understanding the increasing value of the display of the undressed female body in the 19th and early 20th centuries. This study turns critical attention to cultures of maternity in the late 19th century, primarily with reference to the ways in which women are defined in relation to their genitals as patriarchal property and space and are valued according to reproduction as their primary labour. Erotic dance as it takes shape in the modern representation of Salome insists both that the mother is and is not visible in the body of the dancer, a contradiction this study characterizes as reproductive fetishism. Looking at a range of media, the study traces the modern figure of Salome through visual art, writing, early psychoanalysis and dance, from \"hootchie kootch\" to the performances dancer Maud Allan called \"mimeo-dramatic\" to mid-20th-century North American films such as Billy Wilder's Sunset Boulevard and Charles Lamont's Salome, Where She Danced to the 21st-century HBO series The Sopranos.

This article explores the role of the Little Mothers’ Leagues in New York City, clubs created by public health authorities to educate working-class girls as young as eight years old who took care of their younger siblings while their parents worked. The Little Mothers’ Leagues served as an essential link between social reform and eugenic public health programming during the first two decades of the twentieth century. Eugenic maternalism, as articulated by the Little Mothers’ Leagues, distilled a sense of Americanness into a set of hygienic practices and rituals that could be easily understood and imitated. Through the Little Mothers’ Leagues, eugenic maternalist reformers addressed essential questions regarding the role of social reform in the “Americanization” process, the role of young girls as citizens and as entry points to the immigrant home, and the extent to which environmental reform could regulate the immigrant family. Examining the Little Mothers’ Leagues as a project that was both eugenic and maternalist allows us to better understand the ways that eugenic thinking permeated popular discourse through child welfare reform and domestic science.

This article aims to discuss the child care strategies of families in Uruguay. It focuses on the changes and continuity experienced by three generations of men and women with regard to gender-related practices and representations. While it may be assumed that the current context has helped create more equal gender relations, the study shows that there have been some setbacks in the gender division of care-related labor.

In 1997 the women-run nonprofit organization Dress for Success opened its first location with the aim of empowering low-income women by providing gently used suits for job interviews. Drawing on eight months offieldwork in an affiliate office, we analyze crossrace and cross-class interactions between privileged volunteers and low-income clients to demonstrate the emergence of what we term \"neoliberal maternalism.\" Historical forms of maternalism—the mother-centric voluntarism aimed at assisting indigent families a century ago—emphasized women's domesticity and promoted the earliest welfare provisions. We suggest that neoliberal maternalism, instead, works alongside welfare retrenchment by insisting that single mothers become self-sufficient workers. Similar to earlier maternalisms, the benevolence of affluent volunteers serves to reinforce class and race superiority while producing moments of genuine care and connection. We argue that while all forms of maternalism come with a related body politics aimed at disciplining the bodies of othered women, neoliberal maternalism carries a distinct body politics that, rather than regulating the home and reproduction, intrusively enforces ideals of aesthetic labor required for the postindustrial service economy. Finally, we suggest that retaining maternalism as an analytic framework is particularly important for investigating the influence of neoliberalism and the eroding social safety net on interactions between women.

In this essay, I discuss Darren Aronofsky’s 2017 feature film mother! in the context of an intersectional approach to ecofeminism and the American gothic genre. By exploring the histories of ecofeminism, the significances of the ecogothic, and the Puritan origins of American gothic fiction, I read the movie as a reiteration of both a global ecophobic and an American national narrative, whose biblical symbolism is rooted in the patriarchal logic of Christian theology, American history, female suffering, and environmental crisis. mother! emerges as an example of a distinctly American ecofeminist gothic through its focus on and subversion of the essentialist equation of women and nature as feminized others, by dipping into the archives of feminist literary criticism, and by raising ecocritical awareness of the dangers of climate change across socio-cultural and anthropocentric categories. Situating Aronofsky’s film within traditions of American gothic and ecofeminist literatures from colonial times to the present moment, I show how mother! moves beyond a maternalist fantasy rooted in the past and towards a critique of the androcentric ideologies at the core of the 21st-century Anthropocene.