“…Women are typically viewed as having primary responsibility for the cultural reproduction of the next generation, through the communication of cultural and family values. Men view themselves as the ones who define those values, although it is generally seen as women's responsibility to teach and enforce these values (Park , Finn & Henwood ).…”
Section: Resultsmentioning
confidence: 99%
“…Fatherhood connects men to the past and the future, inculcates a sense of responsibility for the next generation and provides an opportunity to examine their own childhoods (Park ). However, for Ajay, there's also a desire to ensure that the family being created is complete:Ajay: If you have a girl and boy then you feel more complete, because girl means like you…feel that part of your what you call responsibility…girl at home…both the roles…100%…each and every role of your life…”
Understanding the discourses that shape men's decisions to have a child, will enhance nurses' capacity to provide appropriate care and support for migrant families.
“…Women are typically viewed as having primary responsibility for the cultural reproduction of the next generation, through the communication of cultural and family values. Men view themselves as the ones who define those values, although it is generally seen as women's responsibility to teach and enforce these values (Park , Finn & Henwood ).…”
Section: Resultsmentioning
confidence: 99%
“…Fatherhood connects men to the past and the future, inculcates a sense of responsibility for the next generation and provides an opportunity to examine their own childhoods (Park ). However, for Ajay, there's also a desire to ensure that the family being created is complete:Ajay: If you have a girl and boy then you feel more complete, because girl means like you…feel that part of your what you call responsibility…girl at home…both the roles…100%…each and every role of your life…”
Understanding the discourses that shape men's decisions to have a child, will enhance nurses' capacity to provide appropriate care and support for migrant families.
“…Since 2000, a body of feminist work has emerged which takes up these lines of inquiry and analysis and extends them to elevate adoptive motherhood as not simply one site in which the dominant pro-natalist, biologic script of the normative reprosexual family may be de-stabilised and indeed re-written, but as the key site for this feminist revision of motherhood and family. Work in this mode includes writing by Lisa Cassidy (2002), Margaret Homans (2002), Janet Beizer (2002), and two essays which post-date Bordo's essay, by Park (2006) and by Brakman and Scholz (2006), also published in Hypatia.…”
Section: Feminism and Adoptionmentioning
confidence: 99%
“…Park (2006) uses a theorised feminist value system that privileges such values as agency and anti-essentialism to re-evaluate the adoptive mother, as distinct from a value system imbued with Christian morality, or 'women's rights' feminism, both of which have been used to describe and evaluate types of mothers in adoption discourses in the past.…”
“…As discussed in chapter one, visions of motherhood in Aotearoa New Zealand emerge from colonial constructions that naturalise mothers as Pākehā, middle to upper class, able-bodied, cisgender, and heterosexual (Pihama 1998;Park 2006). Therefore, the characteristics of perceived good motherhood are interwoven with these norms, which means that those outside of these identities are under further pressure to prove their effectiveness (Park 2006). We see this in the emphasis that many queer scholars, like Ellen Lewin, and academics within psychology and family studies, place on proving that child outcomes between heterosexual and same sex families are the same (Lewin 1993;Meezan and Rauch 2005;Marks 2012).…”
Section: The Ties Between Adoption Fostering and Queernessmentioning
<p>Kinship norms in Aotearoa New Zealand are inherently heteronormative, constructed out of the settler colonial ideal that a heterosexual couple with children in a nuclear family are the ultimate social unit. This thesis outlines queer experiences of motherhood given this context, highlighting the ways queer people engage with family narratives that implicitly exclude them. By drawing on the stories of six queer individuals, I trace these engagements through the adoption and foster system, usage of assisted reproductive technologies, and finding a sense of belonging and community. In each of these contexts, my participants subvert, reject, and reproduce, heteronormative understandings of family. These accounts primarily draw from in-depth interviews, as well as one instance of participant observation. I analyse the actions of my participants in relationship to LGBTQ+ political stances, examining whether they represent positive progress, or assimilation into heteronormativity. I argue that regardless of political intent, the engagements my participants make with family norms prove the malleability of kinship ideology. Through relating this to the construction of family narratives in Aotearoa New Zealand by settler colonial action, I emphasise that kinship norms are not static nor universal. This thesis posits that if kinship ideology is not naturally arising, or permanent, it has the potential to be remade more inclusively in the future.</p>
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