By Shelley M. Park
Provides a version for queering motherhood that resists racist, neoliberal, and hetero- or homonormative beliefs of “good” mothering.
Bridging the space among feminist reviews of motherhood and queer idea, Mothering Queerly, Queering Motherhood articulates a provocative philosophy of queer kinship that needn't be rooted in lesbian or homosexual sexual identities. operating from an interdisciplinary framework that includes feminist philosophy and queer, psychoanalytic, poststructuralist, and postcolonial theories, Shelley M. Park deals a strong critique of an ideology she phrases monomaternalism. regardless of frequent cultural insistence that each baby must have one—and basically one—“real” mom, many modern relatives constellations don't healthy this mandate. Park highlights the adverse outcomes of this ideology and demonstrates how households created via open adoption, same-sex parenting, divorce, and plural marriage should be websites of resistance. Drawing from own reports as either an adoptive and a organic mom and juxtaposing those autobiographical reflections with severe readings of cultural texts representing multi-mother households, Park advocates a brand new knowing of postmodern households as in all likelihood queer coalitional assemblages held jointly through a mix of affection and significant mirrored image premised on distinction
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Additional info for Mothering Queerly, Queering Motherhood: Resisting Monomaternalism in Adoptive, Lesbian, Blended, and Polygamous Families
In addition to offering a preliminary challenge to the distinction between “breeders” and “queers,” Chapter 1 raises questions about the distinction between “good” and “bad” mothers, as well as “good” and “bad” queers. Developing a queer reading of Charlotte Perkins Gilman’s “The Yellow Wallpaper” to frame my own experience of postpartum depression, I suggest that the disorientation of such postpartum experiences may be understood as a queer moment providing insight into the monstrous (m)others who lurk behind Gilman’s wallpaper and, in our own time, behind stories of child neglect and abuse.
We had hoped to space our children further and to adopt a second biracial child (a boy) in order to complete our multicultural family. This pregnancy thus seems to foil the direction I was headed, reducing rather than expanding my menu of choices. Therefore, I do not announce my pregnancy to anyone other than my husband for several weeks. Even heterosexual, white, middle-class bodies may lose their direction. In these moments of becoming lost, one becomes ungrounded, uncomfortable, disoriented.
In using the walking stick habitually, moreover, the stick ceases to be an object for him, becoming incorporated into his body. Similarly, Ahmed suggests, heterosexual, white, middle-class bodies expand to incorporate “objects, tools, instruments and even ‘others’ ” (132). , the privileges to which we have become habituated) further extends the reach of normative bodies. Like the blind man who stays on the well-worn path, navigating with his walking stick, heterosexual, white, middle-class bodies that remain “in line,” typically have their “bearings”; they know “what to do to get to this place or to that place” (1).