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This paper puts family policy under the spotlight. It develops a theoretical framework that treats family policy as concerned with three sets of relationships: between the family and the state, between the family and the economy, and between the family and society. It then applies this framework to the UK. The analyses of the policies of the New Labour and Conservative governments confirm how profoundly the family has figured in UK social policy over the last 30 years. The respective approaches were quite different, though: New Labour favoured a universalist approach and used family policy for economic redistributive as well as social purposes, whereas the Conservatives generally eschewed significant redistribution and made ‘problem families’ the focus of (intensive and generally negative) policy intervention while aiming for relative autonomy for families more broadly. In thinking about why the current Labour government has struggled to make any real momentum in family policy, the framework directs attention to their moral ambiguity on what individuals and families deserve in support from the state, together with their ambivalence on redistribution. As a result, the Conservatives’ version of family policy remains largely in place.
Care and social reproduction are two prominent feminist frameworks for analyzing women’s oppression and envisioning emancipatory paths. Although they are sometimes used interchangeably, they have emerged from different intellectual traditions. Different strands of social reproduction theory move within a common Marxist tradition of anti-capitalist critique, while research on care has not developed as a unified field but rather along several parallel strands (Ciccia 2025; Fine 2007). These different orientations are often overlooked, leading to considerable misunderstandings of scholarship on care. Additionally, care is often viewed as occupying an uncomfortable position within contemporary feminisms due to its presumed association with mothering (Robinson 2015; Sevenhuijsen 1998) and white women (Davis 1981; Nadasen 2021; Raghuram 2016). Because of these complexities, the relationship between social reproduction and care remains contested, particularly when it comes to their ability to embrace divisions among women and understand the social organization of care as shaped by intersecting hierarchies of gender, class, race, nation, sexuality, ability, and age.
This chapter provides a comprehensive overview of Irish women and the diaspora. Women have featured, albeit intermittently, in writings about Irish emigration long before historians began to focus their scholarly efforts in that direction. The study of Irish women and the diaspora offers a lens on Irish society, and on countries where they settled, and considerable scope for comparative analysis of the impact of different cultures and societies on women's lives. Andy Bielenberg has alluded to 'the potential significance of the Irish Diaspora as customers for Irish linen in the USA in particular, but also throughout the British Empire'. John Francis Maguire set out to examine how the Irish emigrants were faring in America, given the conflicting reports that were reaching Ireland; whether Irish-Catholic emigrants were abandoning religious practice, and how the Irish in America regarded the British government.
Publication in 1968 of The Church and the Second Sex turned Mary Daly into a leading – arguably the first – Catholic feminist theologian. She then, in 1972, preached an incendiary sermon at Harvard Memorial Church, 'left behind centuries of darkness,' as she put it, and walked out of patriarchal religion. Daly next established herself, with Beyond God the Father (1973), as a post-Christian feminist philosopher. In between these trailblazing writings, she began to draft another book entitled Catholicism: End or Beginning? In the moment that she abandoned the text, she also seemingly renounced the institutional Roman Catholic Church. This volume comprises that lost, unfinished manuscript – remarkably rediscovered – augmented by complementary chapters from six preeminent feminist writers. Though partial, it completes the corpus of an iconic figure in radical liberationist and Catholic thought, delving deep into the mind of a woman who dared to leap into uncharted territories of faith and philosophical imagination.