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This article explores questions of reflexivity, positionality, identity, and emotion within the process of ethnographic research. We reflect on our feelings of privilege and guilt in and through our ethnographic fieldwork and discuss the ways in which these experiences encouraged reflexive thinking and a crucial interrogation of the place of the self in the research process. Specifically, we construct individual vignettes centered on our differing research efforts to acknowledge that our work is unavoidably personal and to embrace the myriad ways in which our positionality impacted our findings. We conclude by offering insights into the ways in which our field experiences are important in the production of knowledge, both in our own work and more generally.

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In their conception of the “third shift,” Dworkin and Wachs argue that working mothers engage in fitness and bodywork in addition to the first shift of professional work and the second shift of household labor and childcare. Within this third shift, the goal for women is to “erase physical evidence of motherhood” and return to the pre‐pregnancy self. The cultivation of a body socially defined as “good” and “attractive” thus serves as a visible illustration of an embodied subjectivity anchored in morality and neoliberal personal responsibility, signifying a strong woman who has her body and her life under control. Utilizing thematic analysis to examine dominant constructions of embodied motherhood in popular texts and products, this article offers five conceptual categories to explore why and how women in engage in bodywork. Understanding how women operationalize the third shift of fitness and bodywork is important because it helps to unpack the struggles of contemporary motherhood and the competing realities of home, work, and self‐care.