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Journal articles on the topic 'Domesticity'

To see the other types of publications on this topic, follow the link: Domesticity.

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Sklar, Kathryn Kish. "Reconsidering Domesticity through the Lens of Empire and Settler Society in North America." American Historical Review 124, no. 4 (October 1, 2019): 1249–66. http://dx.doi.org/10.1093/ahr/rhz646.

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Abstract Our reconsideration of domesticity comes at a time when empire and colonial and postcolonial categories of analysis are informing many fields of historical study. This essay traces the historiographic origins of the intersection of domesticity and empire, focusing on domesticity’s usefulness as a window on cross-cultural intimacy and conflict. It also offers an example of how previous treatments of domesticity might be revised by taking empire and settler society into account.

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2

Haskins, Victoria. "Domesticating Colonizers: Domesticity, Indigenous Domestic Labor, and the Modern Settler Colonial Nation." American Historical Review 124, no. 4 (October 1, 2019): 1290–301. http://dx.doi.org/10.1093/ahr/rhz647.

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Abstract The placement of Indigenous girls and young women in white homes to work as servants was a key strategy of official policy and practice in both the United States and Australia. Between the 1880s and the Second World War, under the outing programs in the U.S. and various apprenticeship and indenturing schemes in Australia, the state regulated and constructed relations between Indigenous and white women in the home. Such state intervention not only helped to define domesticity in a modern world, but was integral to the formation of the modern settler colonial nation in its claims to civilizing authority in the United States and Australia. In the context of settler colonialism, domesticity was not hegemonic in this period, but rather was precarious and uncertain. By prescribing and demanding from employers demonstrations of domesticity, the state was engaged in perfecting white women as well as Indigenous women, the latter as the colonized, to be domesticated, and the former as the colonizer, to domesticate.

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3

Kaplan, Amy. "Manifest Domesticity." American Literature 70, no. 3 (September 1998): 581. http://dx.doi.org/10.2307/2902710.

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4

Psomiades, Kathy Alexis. "Real Domesticity." Novel 51, no. 3 (November 1, 2018): 533–37. http://dx.doi.org/10.1215/00295132-7086754.

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5

Mezei, Kathy. "Canadian Domesticity." Women: A Cultural Review 12, no. 1 (January 2001): 112–14. http://dx.doi.org/10.1080/095740401750167293.

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6

Browning, Barbara. "Indulgent Domesticity." Women & Performance: a journal of feminist theory 16, no. 3 (November 2006): 469–73. http://dx.doi.org/10.1080/07407700601099327.

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7

Hughes, Linda. "Professionalizing domesticity." Advances in Nursing Science 12, no. 4 (July 1990): 25–31. http://dx.doi.org/10.1097/00012272-199007000-00006.

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8

Ludlow, Lavinia. "Dismissing Domesticity." American Book Review 35, no. 1 (2013): 16–18. http://dx.doi.org/10.1353/abr.2013.0129.

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9

Hardwick, Julie. "Fractured Domesticity in the Old Regime: Families and Global Goods in Eighteenth-Century France." American Historical Review 124, no. 4 (October 1, 2019): 1267–77. http://dx.doi.org/10.1093/ahr/rhz645.

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Abstract The fractured nature of emergent domesticity in its first phase in the 1760s was inextricably tied to the perils as well as promises of commerce for individual households in an unpredictable global economy, although historians have focused on the metropolitan roots of domesticity. A microhistorical exploration of the world of a single household in the French city of Lyon brings the fault lines of a globalizing economy, consumption, and domesticity into sharp focus as lived experience. It suggests the uneven terrain of domesticity, in terms of gender, household, and family, as well as for producers and consumers. In the experiences of household members and in the classified advertisements in the local newspaper, fractured domesticity was manifest, the conjugal labor—reproductive and productive—that made global domesticity local was evident, and the centrality of commercial risk as a fault line in domesticity was clarified. The power and limits of “domesticity” as an emotional, cultural, and economic as well as political project were located in familial practice. The potency and limits of domesticity functioned as a system of power that was contingent, layered, and fragmented and that highlighted and elided emotional, reproductive, and productive costs in particular ways at particular times.

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10

LaCouture, Elizabeth. "Translating Domesticity in Chinese History and Historiography." American Historical Review 124, no. 4 (October 1, 2019): 1278–89. http://dx.doi.org/10.1093/ahr/rhz644.

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Abstract This article examines knowledge about “domesticity” in China in the late nineteenth and early twentieth centuries and argues against the naturalization of Euro-American historiographical frameworks around “domesticity.” “Domesticity” was not a Chinese concept: although Confucianism had long connected the household to the state through ideology and prescriptive practices, Anglo-American ideas about “domesticity” were translated into Chinese first by way of Japan in the late nineteenth century, and second by way of American missionary educators in the twentieth century. “Domesticity” did not translate easily into Chinese, however; neither the ideology nor its pedagogical practices ever became popular in China. The history of translating “domesticity” into Chinese thus reveals that Euro-American historiographical terms that were once thought to be universal map poorly onto other places and suggests that we need more inclusive frames for comparative gender history.

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11

Trimberger, Ellen Kay, Austin Dickinson, Mabel Loomis Todd, Polly Longsworth, Mary Berenson, Barbara Strachey, and Jayne Samuels. "Escape from Domesticity." Women's Review of Books 2, no. 8 (May 1985): 16. http://dx.doi.org/10.2307/4019655.

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12

Colomina, Beatriz. "Domesticity at War." Assemblage, no. 16 (December 1991): 14. http://dx.doi.org/10.2307/3171160.

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13

Reid, Adam J. "Adapting to domesticity." Nature Reviews Microbiology 10, no. 3 (February 16, 2012): 163. http://dx.doi.org/10.1038/nrmicro2752.

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14

Pascall, Gillian, and Roger Cox. "Education and Domesticity." Gender and Education 5, no. 1 (January 1993): 17–35. http://dx.doi.org/10.1080/0954025930050102.

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15

Flore, F. "Domesticity at War." Journal of Design History 21, no. 3 (September 1, 2008): 300–302. http://dx.doi.org/10.1093/jdh/epn021.

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16

Pourtavaf, Leila. "Reimagining Royal Domesticity." Journal of Middle East Women's Studies 16, no. 2 (July 1, 2020): 165–92. http://dx.doi.org/10.1215/15525864-8238174.

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Abstract This article explores the social composition of the women’s quarter of Nasir al-Din Shah’s court, variously referred to as his harem or andarun, during his reign (1848–96). The article offers a brief sketch of the complex structure of this institution and some of the key figures who made up its residents, at various points estimated to be between seven hundred and two thousand wives and female relatives, as well as different classes of employees. While this institution was at once highly elite and hierarchically organized, the kinds of social, affective, and political power that circulated in it, and the multiplicity of bodies that came into contact inside its physical boundaries, mark it as a historically specific and unique social place—one that stood in a liminal temporal and physical space—at the crux of Iran’s engagements with modernization and in the very city center of Tehran.

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17

Yarbrough, Marshall. "Alienation of Domesticity." American Book Review 33, no. 1 (2011): 18–19. http://dx.doi.org/10.1353/abr.2011.0163.

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18

Barbour, Kim, and Michael Humphrey. "Domesticity and Persona." Persona Studies 8, no. 2 (February 3, 2023): 1–6. http://dx.doi.org/10.21153/psj2022vol8no2art1716.

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Because personas are performances of identity, strategically enacted for an immediate or imagined audience, the study of personas to date has concentrated on the public realm of life. Professional personas enacted in workplaces have taken up much attention, whether for artists, comedians, scientists, actors, musicians, or politicians. Similarly (and often overlapping the professional persona), the performance of self online that is constituted in and through social media has proven a generative space for research. Mediatised personas generally open up a space for understanding persona performances, while the non-human, the institutional, the collectively constituted persona come as a logical extension of the theorisation of persona as strategic identity display.

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19

O'Neill, Kevin Lewis. "Home Security: Drug Rehabilitation Centres, the Devil and Domesticity in Guatemala City." Journal of Latin American Studies 52, no. 4 (July 15, 2020): 785–804. http://dx.doi.org/10.1017/s0022216x20000656.

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AbstractPentecostal drug rehabilitation centres in Guatemala City are informal responses to drug use, with these all-male institutions attempting to save drug users from what some Christians call ‘the devil’. Of ethnographic interest is that the mothers, sisters and wives not only pay for the capture and captivity of their loved ones but also volunteer their labour to support these centres. This article, in response, assesses not only the Christian impulse to domesticate sinners but also the extent to which a cult of domesticity organises Guatemala's war on drugs.

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20

Junker, Christine. "The Domestic Tyranny of Haunted Houses in Mary Wilkins Freeman and Shirley Jackson." Humanities 8, no. 2 (May 30, 2019): 107. http://dx.doi.org/10.3390/h8020107.

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Mary Wilkins Freeman and Shirley Jackson, though writing in different time periods, are both invested in recuperating domesticity and using their work to imagine what domesticity removed from the context of marriage and children can offer single women. Both authors assert that emplacement within domestic enclosure is essential to securing feminine subjectivity, but their haunted house narratives undermine that very emplacement. Freeman’s stories, “The Southwest Chamber” and “The Hall Bedroom” anticipate Jackson’s more well-known The Haunting of Hill House in the way that unruly domesticity threatens the female character’s emplacement. Their haunted house narratives show that neither Freeman nor Jackson, for all that they are subversive in some ways, wants to dissolve the traditional ideological constructs of domesticity; instead, they want these ideologies to work in the culturally promised patriarchal fashion. Reading their haunted house narratives together reveals the dynamics and tensions of a domesticity that is fluid, entangled, and vibrant and the feminist potential such sites engender, even if the characters and texts in question cannot fully realize that potential.

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21

Nolan, Melanie. "Unstitching the New Zealand State: Its Role in Domesticity and its Decline." International Review of Social History 45, no. 2 (August 2000): 251–77. http://dx.doi.org/10.1017/s0020859000000134.

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Studies of domesticity tend to take a simple view of the state's role. If the state made reforms, it was because some interest group forced it to do so. These studies risk a charge of functionalism by emphasizing that the state necessarily acted to further capitalist or patriarchal interests. In this paper I argue that the state's response to interests was neither as coherent nor as predictable as is suggested by these approaches. The state is a conflicting ensemble of institutions rather than a monolith. Various state agencies act independently, sometimes in conflicting ways, over domesticity. At the same time, overall, the state has relatively independent imperatives of its own too. Historically, domesticity has not been one of its high priorities. We can see that the New Zealand state undermined domesticity before second-wave feminism of the 1970s. But state powers are circumscribed by its democratic context. Just as there were limits to the state's willingness or ability to impose domesticity, so too were there limits to its power to legislate for equality.

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22

Matrix, Sidney. "Introduction: Narratives of Domesticity." Storytelling: A Critical Journal of Popular Narrative 6, no. 2 (January 1, 2007): 67–68. http://dx.doi.org/10.3200/stor.6.2.67-68.

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23

Taylor, Thomas Templeton, and Barry Levy. "The Domesticity of Friends." Reviews in American History 17, no. 3 (September 1989): 371. http://dx.doi.org/10.2307/2702835.

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24

Maprayil, Rosaleen. "Disaster, Displacement and Domesticity." Samuel Beckett Today / Aujourd’hui 34, no. 1 (April 25, 2022): 51–62. http://dx.doi.org/10.1163/18757405-03401005.

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Abstract This article explores the way in which modern productions of Happy Days (by Sarah Frankcom and Katie Mitchell) can be read as a reappraisal of Winnie’s predicament in the light of climate change and disaster. By viewing the mound as both home and tomb, this exploration of the play in performance examines the way domestic rituals form part of her survival strategies. By utilising the critical framework of phenomenology and material object theory alongside environmental and sociological studies, this paper aims to further our understanding of the female body and its relationship with the environment in moments of crisis that lead to displacement, due to disaster, ageing or homelessness.

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25

Bradley, Candice, and Karen Tranberg Hansen. "African Encounters with Domesticity." African Studies Review 38, no. 1 (April 1995): 169. http://dx.doi.org/10.2307/525502.

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26

Baydar, Gülsüm. "Spectral Returns of Domesticity." Environment and Planning D: Society and Space 21, no. 1 (February 2003): 27–45. http://dx.doi.org/10.1068/d326.

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This is a study of the link between the house and the city, based on a close reading of three historical statements from Western urban theory by Leone Batisti Alberti, Le Corbusier, and Paul Virilio. Sexualized metaphors of the house as the feminine, private realm and the city as the masculine, public realm proliferate in the modern period. However, rather than conforming to this conventional opposition, these three authors define the city in terms of the house. Their statements provide a curious link across temporal and geographical boundaries, with significant theoretical implications. In all three cases both the feminine figure and themes of loss and death underlie the desire to project the ideal city. In this paper I argue that these themes intertwine in complicated ways to assert urban identification in terms of a masculine desire of total control and mastery by silencing the feminine figure.

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27

Packham, Catherine. "DOMESTICITY, OBJECTS AND IDLENESS." Women's Writing 19, no. 4 (September 3, 2012): 544–62. http://dx.doi.org/10.1080/09699082.2012.718206.

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28

Callaway, Helen, and Karen Tranberg Hansen. "African Encounters with Domesticity." Man 29, no. 1 (March 1994): 205. http://dx.doi.org/10.2307/2803538.

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29

Larabee, Ann. "Celebrity, Pandemic, and Domesticity." Journal of Popular Culture 53, no. 2 (April 2020): 257–60. http://dx.doi.org/10.1111/jpcu.12906.

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30

Verschaffel, Bart. "The meanings of domesticity." Journal of Architecture 7, no. 3 (January 2002): 287–96. http://dx.doi.org/10.1080/13602360210155474.

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31

Temmermans, B., J. A. Thas, and H. Van Maldeghem. "Domesticity in Generalized Quadrangles." Annals of Combinatorics 16, no. 4 (November 21, 2012): 905–16. http://dx.doi.org/10.1007/s00026-012-0145-6.

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32

Temmermans, Beukje, Koen Thas, and Hendrik van Maldeghem. "Domesticity in projective spaces." Innovations in Incidence Geometry: Algebraic, Topological and Combinatorial 12, no. 1 (2011): 141–49. http://dx.doi.org/10.2140/iig.2011.12.141.

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33

Gaitskell, Deborah, and Karen Tranberg Hansen. "African Encounters with Domesticity." International Journal of African Historical Studies 27, no. 1 (1994): 201. http://dx.doi.org/10.2307/221005.

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34

Heinz, Annelise. "“Maid’s Day Off”: Leisured Domesticity in the Mid-Twentieth-Century United States." American Historical Review 124, no. 4 (October 1, 2019): 1316–31. http://dx.doi.org/10.1093/ahr/rhz642.

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Abstract At the height of the mid-twentieth-century domestic revival, middle-class Jewish women created forms of “leisured domesticity,” marked by temporary female-only recreational spaces in their family-centered arenas. In contrast to other forms of recreation, with mahjong second-generation Jewish women gained an entitlement to peer-oriented leisure in the site of domestic labor: the home. Based on extensive oral histories, Heinz argues that consistent cultural patterns emerged around mahjong. These commonalities created a widespread culture that reached its height in the postwar years of upward mobility, experienced in particularly pronounced ways by Jewish Americans. Although the culture of mahjong could reinforce women’s domestic roles as much as undermine them, the weekly mahjong ritual demanded a temporary reallocation of household labor. Understandings of postwar life have largely been shaped by a duality between what defined an idealized domesticity in theory (devoted mothers in family-centered middle-class homes) and the ways that women resisted or were excluded from these norms. In contrast, the practices of leisured domesticity illuminate a multidimensional reality. Mahjong-playing mothers neither overthrew nor fully acquiesced to the powerful norms of postwar American “model” domesticity. Creating a widely accepted rhythm of women’s recreation made domesticity more livable by carving out patterns of leisure within it.

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35

Elsadda, Hoda. "Gendered Citizenship: Discourses on Domesticity in the Second Half of the Nineteenth Century." Hawwa 4, no. 1 (2006): 1–28. http://dx.doi.org/10.1163/156920806777504562.

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AbstractThe first years of the 21st century in Egypt saw a marked movement by women activists and groups in Egypt to lobby for appointing women judges. The debate around the issue included arguments about women's "natural" roles, about their lesser abilities, and about the necessity of maintaining their place in the home to safeguard Arab cultural identity. In general, these debates posited domesticity as a marker of Arab identity and cultural specificity. I argue that domesticity is a modernist ideology that was transfigured into a representation of an essential Arab cultural identity which needed to be guarded and preserved. I also emphasize that discourses on domesticity were not the only existing discourses propagated in the nineteenth century. Zeinab Fawwaz's journey through history in search for women's participation in the public sphere can be interpreted as a clear challenge to the modernist binary opposition between a backward past and a modern, enlightened present. At the same time, it constituted a subversive narrative to the dominant narrative on domesticity. Similarly, Aisha Taymur's project did not dismiss tradition but sought to engage with it on its own premises in an attempt to argue for women's right.

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36

Moore, Dennis, Douglas Anderson, Gillian Brown, and Paula Marantz Cohen. "Domesticity, Feminism, and New Historicism." Rocky Mountain Review of Language and Literature 46, no. 1/2 (1992): 107. http://dx.doi.org/10.2307/1347650.

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37

Slowik, Mary, Robert Bly, and Bruce Michelson. "American Poetry: Wildness and Domesticity." American Literature 64, no. 2 (June 1992): 410. http://dx.doi.org/10.2307/2927874.

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38

Nickerson, M. "Women, Domesticity, and Postwar Conservatism." OAH Magazine of History 17, no. 2 (January 1, 2003): 17–21. http://dx.doi.org/10.1093/maghis/17.2.17.

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39

von Zinnenburg Carroll, Khadija, Michał Murawski, and Jesse Weaver Shipley. "The Art of Dissident Domesticity." Social Text 35, no. 4 (December 1, 2017): 113–52. http://dx.doi.org/10.1215/01642472-4223417.

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40

Golub, Andrew, Megan Reid, Jennifer Strickler, and Eloise Dunlap. "Cohabitation Duration and Transient Domesticity." Marriage & Family Review 49, no. 7 (October 2013): 623–46. http://dx.doi.org/10.1080/01494929.2013.803008.

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41

Economou, George, and Robert Bly. "American Poetry: Wildness and Domesticity." World Literature Today 66, no. 1 (1992): 135. http://dx.doi.org/10.2307/40147968.

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42

Lefaivre, Liane. "Critical Domesticity in the 1960s." Thresholds 19 (January 1999): 22–25. http://dx.doi.org/10.1162/thld_a_00481.

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43

Jost, Jacob Sider. "The Shortest Way with Domesticity." Eighteenth-Century Life 40, no. 1 (December 18, 2015): 115–18. http://dx.doi.org/10.1215/00982601-3337971.

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44

Burton, Antoinette. "Toward Unsettling Histories of Domesticity." American Historical Review 124, no. 4 (October 1, 2019): 1332–36. http://dx.doi.org/10.1093/ahr/rhz643.

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Abstract In this response to the roundtable, Burton emphasizes the unsettled and unsettling character of domesticity and challenges facile definitions of its global history. She offers ways of reading the essays in pairs, backwards and forwards in time, and together as a kind of prospective course syllabus.

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45

Imrie, Rob. "Housing quality, disability and domesticity." Housing Studies 19, no. 5 (September 2004): 685–90. http://dx.doi.org/10.1080/0267303042000249143.

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46

Lucas, Justine. "Space, domesticity and ‘people's power’." African Studies 54, no. 1 (January 1995): 89–113. http://dx.doi.org/10.1080/00020189508707817.

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47

David, Deirdre. "IMPERIAL CHINTZ: DOMESTICITY AND EMPIRE." Victorian Literature and Culture 27, no. 2 (September 1999): 569–77. http://dx.doi.org/10.1017/s106015039927221x.

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IN OCTOBER 1856, the wife of the Governor General of India noted her satisfaction with recent changes at Government House in Calcutta: “I believe it would look rather nice even as an English country-house, so marvelously is it improved by 450 yards of rose-chintz, a great many arm-chairs, small round tables, drawings etc., and flowerpots in number” (Allen 34). Having arrived in Calcutta in February of that year, Lady Charlotte Canning wasted no time in transporting Victorian upper-class domestic style to a key spot on Britain’s nineteenth-century imperial map. As several recent examinations of the role of Victorian women in the work of empire have shown us, although Lady Canning’s lavish transformation of colonized space into something resembling a Derbyshire drawing-room could not be matched by lower-ranked Englishwomen who accompanied their military and civilian husbands to outposts of empire — 450 yards is a lot of chintz and the Queen had personally despatched some Royal family portraits to Calcutta to assist Lady Canning in her interior decoration — they too did their English domesticating bit. Among other things, these women grew pansies in Simla, served afternoon tea in Ceylon, and arranged croquet parties in Jamaica. They were also faced with less pleasant tasks, as one learns from the memoirs of Harriet Tytler, who accompanied her husband on various military postings in India during the 1840s and 50s. Tytler buried several children, dead of non-treatable illnesses, endured the killing climate of Dacca, and survived the siege of Delhi in 1857.

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48

Hausker, Karl. "Encouraging domesticity: A closer look." Journal of Policy Analysis and Management 3, no. 4 (February 1, 2007): 603–7. http://dx.doi.org/10.1002/pam.4050030410.

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49

Hernández, Antonia. "Making Room for Post-Authentic Domesticity." Persona Studies 8, no. 2 (February 3, 2023): 70. http://dx.doi.org/10.21153/psj2022vol8no2art1685.

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This creative response interrogates the persona that seems to inhabit sex webcam platforms, online services where people can stream and monetize amateur sexual performances (Henry & Farvid 2017; Jones 2020). If the perception of authenticity has been a crucial feature of camming since its inception (Senft 2008), this impression is no longer conveyed only through amateur signifiers (Hernández 2019). Domesticity on the sexcam platform oscillates between two poles. One of them is incarnated by the professional webcam studio, where uninhabited rooms are presented as private yet generic spaces (Korody 2019). The other pole is the personal space, staged for its transmission through the platform. Decorative trends and habits crossover between these extremes, creating a new type of domesticity with no other purpose than the sexual spectacle. The product of this mutual influence is referred to as ‘post-authentic domesticity’ in this article. Drawing upon literary studies, post-authenticity implies a fiction that engages with an ‘authentic’ referent but does not aim to replicate it (Gefter Wondrich 2020). As such, domesticity in the sexcam platform is both a second-hand reference and a space where its online persona unfolds.The exploration of this post-authentic domesticity is conveyed by means of a website that replicates some of the graphic conventions of sexcam performers’ profiles. The website is divided into different pages that address distinct aspects in the form of short poems. The images accompanying the texts, created by the author, were made using ASCII characters and they reference empty webcam rooms observed in the sexcam platform Chaturbate during 2022. The abstract character of the images aims to emphasize the role of the audience in the construction of online intimacy and meaning.

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50

Bergès, Sandrine. "THE DESCENT OF WOMEN TO THE POWER OF DOMESTICITY." Ethics, Politics & Society 4 (August 6, 2021): 75–86. http://dx.doi.org/10.21814/eps.4.1.190.

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Is the virtue of domesticity a way for women to access civic power or is it a slippery slope to dependence and female subservience? Here I look at a number of philosophical responses to domesticity and trace a historical path from Aristotle to the 19th century Cult of Domesticity. Central to the Cult was the idea that women’s power was better used in the home, keeping everybody safe, alive, and virtuous. While this attitude seems to us very conservative, I want to argue that it has its roots in the republican thought of eighteenth-century France. I will show how the status of women before the French Revolutions did not allow even for power exercised in the home, and how the advent of republican ideals in France offered women non-negligible power despite their not having a right to vote.

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