Ethics of care in Chicana lesbian writers

This article explores a widening participation programme for adolescents, aged 12‐16, living in territorially stigmatised communities. The study focuses on a programme component in which university student ambassadors offer homework support. Drawing on Noddings’ ethics of care, Biesta’s concept of subjectification, and Bourdieu’s theory of social reproduction, the study examines how such programmes can foster motivation, self-efficacy, and well-being beyond simply increasing interest in higher education, while identifying challenges in sustaining motivation for continued studies. Based on field observations, interviews and focus groups, the analysis highlights that caring relationships, role models and locally anchored practices can play a central role in creating supportive spaces where students feel seen, safe and encouraged to engage academically. The findings also indicate that for encounters to develop into meaningful connections, both time and sustained engagement are essential. Student ambassadors play a crucial role in fostering trust-based interactions and opportunities for identification, which can strengthen aspirations and empower students. However, the study identifies two critical limitations: voluntary participation primarily engages already motivated students, while structural inequalities significantly constrain the programme’s transformative capacity. In conclusion, widening programmes can expand students’ horizons and support holistic development but their impact depends on the interplay of relational qualities, local anchoring and broader structural conditions, and the time needed for such relations to grow. The article concludes with recommendations for enhancing future programmes through culturally responsive practices, stronger community partnerships, and strategies to engage less motivated students.

Doctors' anxieties about the legal environment begin during medical school. The signals faculty members send to medical students contribute to this anxiety. A pilot study was conducted to examine signals sent by faculty members to students regarding the relationship of legal risk management and ethical patient care at one medical school. It was also intended to determine the agreement between the messages faculty staff believe they are transmitting and those that students think they are hearing from faculty mentors. A survey with six multiple-choice questions was sent electronically to clinical faculty staff of one medical school to elicit the signals faculty members send students regarding the relationship of legal risk management and ethical patient care. A complementary survey instrument was sent to all 240 third- and fourth-year students to elicit their perceptions of what they were being taught by their mentors about the legal environment. Responses were tabulated, analysed, and interpreted. Faculty staff and student responses to six questions regarding teaching and learning about the relationship of legal risk management and ethical patient care revealed, for four of the six questions, statistically significantly different perspectives between what faculty members thought they were teaching and what students thought they were learning. Medical schools should be teaching patient-centered medicine, reconciling an awareness of the legal environment with the provision of ethically and clinically sound patient care. To improve performance, we must address the messages faculty members send students and reduce the disparity between perceived faculty teaching and claimed student learning in this context.

The relational dimension of schooling has been identified as an important aspect of educational professionals’ everyday practices, yet little is known about how mainstream schools go about the day-to-day act of fostering positive and trusting relationships with children and parents. This paper draws on data generated from a case study involving two schools in Wales which sought to understand how schools foster positive relationships with parents and children. Interviews and focus groups with staff, parents and pupils at two community focused schools in Wales revealed that an ethic of care was crucial to the formation of quality trusting relationships between staff, parents and pupils. It will be argued that the caring relationships which school staff grafted with parents and pupils through day-to-day acts were inextricably bound with their wider social contexts and location in areas of significant socio-economic disadvantage. In this sense, these schools’ wider social contexts informed how they interpreted and enacted policy agendas around both academic performance and community schooling. It is therefore suggested that the fostering of a relational dimension of schooling is crucial to the development of a community focused schools’ agenda in Wales.

As science educators we have the unique opportunity to raise student awareness of conservation issues and to nurture within them a commitment to act on behalf of the environment. Here we discuss a specific pedagogy for ecojustice, citizen science projects, and continue conversations about how such projects can be used to develop caring relationships between students and animal species. The purpose of this chapter is to advance understanding about how citizen science projects can be used for ecojustice, through projects we describe as “care-based citizen science.” We introduce Nel Noddings’ philosophy and explain how her ideas on an ethic of care more fully describe the caring relationships with animals and natural environments, which are necessary to support ecojustice. Our work adds to the current body of literature by providing (1) context for care-based work through citizen-science projects, (2) a description of care-based citizen science, (3) specific recommendations for nurturing an ethic of care, and (4) an explanation of how care-based citizen science projects depend on the four vital elements for teaching to support an ethic of care.

It is of importance to understand and communicate caring ethics as a ground for qualitative caring environments. Research is needed on nursing attributes that are visible in nursing leadership since it may give bases for reflections related to the patterns of specific contexts. The aim of this study was to illuminate the meaning of crucial attributes in nursing leadership toward an ethical care of patients in psychiatric in-patient settings. The design of the study was descriptive and qualitative with a phenomenological hermeneutical approach. Participants and research context: The study comprised focus group interviews with nurses working in indoor psychiatric care who participated after giving informed consent. Ethical considerations: Since the topic and informants are not labeled as sensitive and subject to ethical approval, it is not covered by the ethics committee's aim and purpose according to Swedish law. However, careful procedures have been followed according to ethics expressed in the Declaration of Helsinki. When identifying the thematic structures, analysis resulted in three major themes: To supply, including the following aspects: to supply evidence, to supply common space, and to supply good structures; To support, including the following aspects: to be a role model, to show appreciation and care, and to harbor; To shield, including the following aspects: to advocate, to emit non-tolerance of unethical behavior, and to reprove. Leadership is challenging for nurses and plays an important role in ethical qualitative care. These findings should not be understood as a description about nurse manager's role, which probably has different attributes and more focus on an organizational level. Making the understanding about crucial attributes explicit, the nurse may receive confirmation and recognition of crucial attributes for ethical care in order to move toward an ethical care.

Reflecting on different theoretical premises within geographies of care, this paper develops their connections and responds to the normativity and universalism in care literature through conceptualising live‐in elder care (LEC). Considering the relationality of differential contributions to care, we propose a conceptualisation of multiple interrelated approaches by: (1) extending the critical frameworks of care to understand the broader frames of institution, market, and morality in mediating interpersonal connectedness of elder care; (2) thinking care relationally, we challenge the dominant conceptualisation of care and power as unidirectional flows and elder care relationships as a receiver–giver dyad; (3) emplacing care, we focus on the actual conditions of care through which ethics are assembled in their geo‐historical context; (4) treating care as grounded, we centre voices from both older people and LEC workers and how ethics of care are comprehended in the everyday rather than prescribed for commodified care. Our thematic analysis starts with a commodification process where LEC is negotiated in tensions; yet moving beyond arguments around systems of dominance and ideal ethics of care, findings show LEC also creates a space of care where LEC workers and older people constantly negotiate norms, boundaries, and care as a relational process. Conceptually, this paper recognises the role of power in shaping the market and intimate relationships of elder care by elaborating on the inequities of age, gender, and place (not just gender). Moving beyond critiques, this paper emphasises the entangled and relational nature of care as grounded in a series of everyday concerns and resistance, where ethics of difference are negotiated and a cultural‐historical configuration of care still perpetuates in its locale. Finally, this paper speaks to the active yet overlooked role of age and ageing in constructing an ethics of care.

In this article, Katie Eriksson's theory of caritative caring ethics and the theory of evidence, are described. Both theories are anchored in caritas, that is love, mercy and compassion. The theory of caritative caring ethics was first described by Eriksson in 1995, where seven assumptions or basic categories were elaborated. These were: the human being's dignity, the care relationship, invitation, responsibility, virtue, obligation or duty, and good and evil. Eriksson's theoretical contribution is that she makes a distinction between caring and nursing ethics, between inner and external ethics, and between natural and clinical ethics. Concerning the theory of evidence, Eriksson claims that a multidimensional scientific view of evidence in caring that focuses on the patient's world is necessary and vital. To see, realise, know, attest and revise constitute the ontological definitions of the concepts of evidence and evident. The theories are united by the core concepts of testimony and witnessing the human being's suffering. Eriksson points out that it is in the ethical acts that deeds are formed, based on ethos. The anchorage in an ethos means to have firm value-loaded judgements of an inner motive. Moreover, the anchorage in ethos presupposes a personal and natural ethic. The good deeds are realised in the relationship between the patient and the carer, but the caring ethics is not a professional or external ethics. Caring ethics is an ontological inner ethics meaning fellowship and the right to exist, but it is the patient's world and reality that decides the foundation and starting point for caritative caring ethics in clinical practice. The ultimate purpose and goal of caring are to guarantee the patient's dignity and absolute value as a human being.

The work of carers is too often unvalued and unrecognised. This paper seeks to demonstrate some of the ways in which law and traditional medical ethics overlook the interests of carers and the importance of their work. It argues that this is, in part, due to the individualistic ethic that has come to dominate legal and ethical discourse about medicine. It recommends an approach based on an ethic of care that seeks to promote and protect just relationships of care, rather than an individualised model of rights.

Increasing evidence suggests a global shift in education towards market-driven policy has eroded fundamental human virtues including relationships, empathy, responsiveness, and important of collective practices, resulting in a moral crisis of care that affects students, teachers, and families. This shift has led to what Butler terms moral precarity, raising concerns that younger generation may lose their sense of responsibility and commitment to care for others. Drawing on existing literature, this paper suggests that the ethics of care with its relational ontology and maternal epistemology provides a robust ethical framework to address these challenges. However, critics argue that care ethics may inadvertently neglect respect for autonomy, creating a tension between relational interdependence and individual autonomy. This paper posits that non-affirmative theory offers conceptual tools, particularly through the notions of summoning to self-activity and recognition, to address this ontological tension. Summoning reframes autonomy as a relational practice, enabling critical self-awareness and moral agency within caring relationships. This integration transforms the ethics of care from a relational ontology to a relational-autonomous ontology, emphasizing the dynamic interplay of interdependence and autonomy. The paper concludes by discussing the implications of this reinterpretation for school pedagogy and policy, suggesting an ethical reorientation of neoliberal practices to foster a pedagogy grounded in care and autonomy. Future research directions include empirical studies on implementing relational-autonomous pedagogy to promote caring schools where the young generation have the capacity to care for others while respecting their autonomy.

Sex role formulations assume relationships between role orientation and adjustive social behavior. However, few studies have examined behavioral differences with respect to both gender and sex role orientation in realistically complex social interactions. In the current study, groups composed of four male and four female “representatives” from each sex role category (masculine‐typed, feminine‐typed, androgynous, and undifferentiated) were presented with two group decision‐making tasks. Group interactions were videotaped and subjects' behavior was rated on social skill variables. Analyses of variance revealed gender differences with males performing more actively than females, especially when the content of the decision‐making task involved more historically male‐oriented topics. However, when subjects' group behavior was examined in relation to their sex role orientation, androgynous and masculine‐typed persons of both sexes performed in a more active, instrumental manner than feminine‐typed or undifferentiated persons. Further, correlational analyses indicated that females' masculinity scores were substantially associated with ratings of effectiveness in the decision‐making groups. Implications of these findings are discussed.

Decolonizing Gender and Sexuality:Reading for Indigenous Liberation Anne Spice (bio) Joanne Barker's, ed., Critically Sovereign: Indigenous Gender, Sexuality, and Feminist Studies, Durham, NC: Duke University Press, 2017 Leanne Betasamosake Simpson's As We Have Always Done: Indigenous Freedom through Radical Resistance, Minneapolis: University of Minnesota Press, 2017 Aída Hernández Castillo's Multiple InJustices: Indigenous Women, Law, and Political Struggle in Latin America, Tucson: University of Arizona Press, 2016 As the North American academy scrambles to address emerging political horrors and movements for justice, a new salvo of Indigenous studies scholars reclaim space for the deep praxis of decolonization. These works demonstrate the crucial position of gender and sexuality in settler colonialism and decolonization movements, inspiring new lines of organizing and scholarship. I read these three books as I moved through spaces of Indigenous land reoccupation and defense in what is, for now, called British Columbia. I read at a pipeline resistance camp on Wet'suwet'en territory, at a logging blockade on Haida Gwaii, and in a traditional pit-house on Lil'wat land. My reading was interspersed with conversations with Indigenous warriors and land defenders about sovereignty, raising children, building networks of support, cultural teachings, responsibility, toxic masculinity, homophobia and transphobia, feminism, decolonizing strategies, survival skills, incarceration, living on the streets, domestic violence, addiction, gender roles, white supremacy, intimacy and sex, medicine and ceremony, and enacting Indigenous law and protocols. These conversations informed my reading and seemed wholly appropriate given the way these books move between activist work, academic research, and Indigenous community relations. Each book centers Indigenous feminism, gender, and sexuality, and taken together they map an important shift in studies of Indigenous law, land-based struggle, and sovereignty. Each resists the separation of gender and sexuality into identity categories outside the political struggles for [End Page 301] Indigenous survival. If, as the authors argue, the imposition of heteropatriarchy and the ubiquity of gender-based violence were and are central technologies of colonial governance and Indigenous pacification, then movements for justice, radical resistance, and Indigenous resurgence must center the decolonization of gender and sexuality. In so doing, we might develop strategies for resisting neoliberal logics of inclusion and the normalization of white possession. We might resist the oppression and marginalization of Indigenous women, queer, and two-spirit people. We might challenge the political and industrial regimes that produce gender-based violence and threaten the reproduction of our Indigenous nations. Reading the three books together provides a rich and nuanced picture of how Indigenous gender and sexuality maps onto relational fields from grassroots land occupation to the local tribal council to settler state governance to international human rights courts. Critically Sovereign: Indigenous Gender, Sexuality, and Feminist Studies, edited by Joanne Barker (Lenape, Delaware Tribe of Indians) is an interdisciplinary collection. The book features essays that focus on the political stakes of gender and sexuality in contemporary Indigenous life. From an array of Indigenous nations and embedded contexts, the collection centers on "the polity of the Indigenous—the unique governance, territory, and culture of Indigenous peoples in unique and related systems of (non)human relationships and responsibilities to one another" (2017, 7). As Barker points out in the introduction, the liberal work of the settler state has been to police Indigenous peoples into normative gender and sex roles as a technology of governance that aims to replace Indigenous polities with obedient citizens. The studies in this volume challenge the disarticulation of gender and sexuality from studies of race and ethnicity or law and politics. The separation of these discussions into separate fields has left the raced and gendered implications of settler colonialism outside the realm of "the political," with implications for Indigenous scholarship and community relations. As Barker explains, "Imperialism and colonialism require Indigenous people to fit within the heteronormative archetypes of an Indigeneity that was authentic in the past but is culturally and legally vacated in the present" (3). The work of Indigenous sovereignty, then, is not a politics outside of Indigenous gender and sexuality—it is about wresting our bodies and relations from the individualizing liberal gaze that would make us feathered facsimiles of white heterosexual citizens. [End Page 302] Critically Sovereign is rooted...

ObjectivesTo assess the associations between gender roles and depression in older men and women and whether gender roles are independent risk factors for depression.MethodsInternational cross-sectional study of adults between 65 and 74 years old (n = 1,967). Depression was defined by a score of 16 or over in the Center for Epidemiologic Studies Depression Scale (CES-D). A validated 12-item Bem Sex Role Inventory (BSRI) was used to classify participants in gender roles (Masculine, Feminine, Androgynous, and Undifferentiated) using research site medians of femininity and masculinity as cut-off points. Poisson regressions were fitted to estimate the prevalence ratios (PR) of depression for each gender role compared to the masculine role, adjusting for sex, sufficiency of income, education, marital status, self-rated health, and chronic conditions.ResultsAmong men, 31.2% were androgynous, 26% were masculine, 14.4% were feminine, and 28.4% were undifferentiated; among women, the corresponding percentages were 32.7%, 14.9%, 27%, and 25.4%. Both in men and in women, depressive symptoms (CES-D≥16) were more prevalent in those endorsing the undifferentiated type, compared to masculine, feminine or androgynous groups. However, after adjusting for potential confounders, compared to the masculine group only those endorsing the androgynous role were 28% less likely to suffer from depression: PR of 0.72 (95% CI: 0.55–0.93). In fully adjusted models, prevalence rates of depression were not different from masculine participants in the two other gender groups of feminine and undifferentiated.ConclusionsAndrogynous roles were associated with lower rates of depression in older adults, independently of being a man or a woman.

This article examines the recent transformations of the Italian welfare state from a familist welfare model to what I term transnational market familism. In this model, families buy in care labour, commonly provided by migrant workers. There is now a growing literature exploring both the transformations of the Italian welfare model and the experiences of migrant workers providing care in Italy. However, what has been overlooked in the current literature is the ethical aspect of this model of welfare provision, which is part of the transnational political economy of care. The article analyses the ethical implications of the migrant-in-the-family model, which transforms the care relationship between the caregiver and care receiver into a complex relationship between the family member organising care, the migrant caregiver and the dependent care receiver. The context of such welfare provision is transnational. Examining this care triangle, I draw on care ethics and individualization perspective for an analysis of how social policies safeguard, or overlook, human interaction and care relationships in the context of global hierarchies. The article draws on ethnographic data gathered in Naples, Italy, during 2004–2005, including interviews with Neapolitan employers and elderly care-receivers, interviews with migrant workers, as well as participant observations.

to understand the meaning of being a mobile pre-hospital care nurse. a qualitative study with a comprehensive approach, based on the theoretical analysis of Viktor Frankl, conducted by phenomenological interview with 11 nurses working in Decentralized Bases of an Emergency Mobile Service (Serviço de Atendimento Móvel de Urgência - SAMU) of the Northeast Microregion, in Bahia, from February to June 2024. To understand the phenomenon, Vieta's Humanistic analysis was used, called triadic configuration (humanist-existential-personalist). four thematic categories emerged: Being a nurse in SAMU is to experience the decision-making process and suffering in care relationships; Being a nurse in SAMU is to achieve the realization of Franklian values; Being a nurse in the SAMU enables the realization of life purposes and discovering the meaning of life. The facets of the phenomenon allowed professionals to face feelings of anguish, fear, suffering and transcendence motivated by pleasure and gratitude in caring for the user in the mobile pre-hospital setting. the meaning of being a nurse in SAMU is driven by a new sense of life that aligns with the responsibility of providing human, comprehensive, and, above all, ethical care.

Human capital, true love, and gender roles: is sex destiny?