Working Mothers

Working Mother Today, many women are faced with choices that mothers have never faced. One of the options is whether or not to return to work after giving birth. This was almost unprecedented in the 1950s. In the 1990s, there was a question of when the mother was willing to return to work, when to go home. When is the selection the same? Why is today's mother not to work at home like a mother, but to work outside the house? When thinking about the theme of a working mother, people think various opinions.

On the other side of maternal dichotomy there is a mother of "work". Mothers were welcomed from the late 1970s to the early 1980s and were regarded as feminist ideals (Douglas, 2000). The term "working" mother means that the mother is working outside the home for over 40 hours a week. It is usually career oriented occupation (eg lawyers, doctors, CEO). This is a woman who is keen to "have everything". The free feminist believes that society will completely change ways to see motherhood with women in the workplace Ultimately, the public domain will change its practices, flexible working hours, on-site day care, work sharing And other jobs' benefits and roles. Pay money for parents (Mack-Canty & Wright, 2004). From this point of view, the mother of the "workplace" becomes the standard and the mother of "home" is an exception.

"Exit home" and "work": seek wider parents and conceptualization of paid work [1]

"Female mother" began a feminist paradigm on childbirth (Chodorow 1978). This book raises the question of why women work mostly as mothers in different cultures and throughout history. People who analyze the mutual part of maternity gender and culture responded to this question in various ways. Psychoanalysis certainly uses only certain cultural tools, but psychoanalysis has long provided a set of keywords for cultural analysis. These are concentrating on the cultural penetration of the reproduction of the personality process. Chodorow is based on psychoanalysis categories. Because they are made up of our cultural arrangements. As she is being further treated with maternal anatomical differences, the core family is a woman working in childbirth almost exclusively, but thinking that her daughter's mother's ability can be reproduced, not her son There.

Diane Reay believes that all mothers are actively involved in the education of their children and that working-class mothers are working as hard as middle-class mothers, so that they can give cultural capital to their children He stated that it was his mother to offer. She has more educational qualifications for middle class mothers, knows how the institution works, and encourages you to use cultural capital to get better results, such as helping with homework. Because of this working class, mothers think they have no knowledge to help children. Ray believes that middle-class women will be able to obtain more physical capital by hiring cleaners. This gives time to help the children, women of the working class can pay individual tuition fees without ability. According to Reay, the effectiveness of a mother who helps education depends on the amount of cultural capital, depending on the social class.