Surrogate Home Research Articles

Introduction

Introduction

Welcome from the Editors

Welcome from the Editors

Northern goshawk space use and resource selection

ABSTRACTNorthern goshawk (Accipiter gentilis) space use is influenced by a number of variables. We used satellite platform transmitter terminals (PTTs) and the Argos system on male (n = 7) and female (n = 12) goshawks to estimate space use in northern Idaho, USA, during 2004–2006. Goshawk home ranges were larger in our study than those in the southwestern United States and comparable to those in more northern latitudes. Male breeding‐season home ranges (5,146 ± 826 ha) were 33% larger than female home ranges (3,859 ± 815 ha). Female home ranges increased >2‐fold during the nonbreeding season. Breeding‐season home range sizes were a function of nesting success and the proportions of cover types within the home range. Male goshawks selected home ranges with smaller proportions and patches of moderately closed forests, and greater edge associated with openings. Female goshawks selected home ranges with smaller proportions and patches of openings, and greater edge densities associated with moderately closed and closed‐canopy forests. Neither male nor female goshawks selected home ranges with greater proportions of closed‐canopy forest than what was available within the study area. Habitat selection estimates differed between actual home range boundaries and nest buffers used as surrogate home ranges. We recommend researchers use actual home ranges when estimating second‐order habitat selection for goshawks. © 2019 The Wildlife Society.

Dream port: Morale, memory and allied submariners in Western Australia during the Second World War

Fremantle, Western Australia, served as a major Allied submarine base during the Second World War. Among the American and British submariners who served there, Western Australia is remembered as the best leave centre in the Pacific. This study argues that Fremantle’s reputation relied in part on the lack of comparable amenities at other bases. At the same time, Western Australia’s civilian population was especially welcoming and enabled visiting submariners to experience the community as a surrogate home during the war.

Writing Home

Africa as an ancestral home is a prominent theme among African Americans. Many have sojourned to Africa in the hopes of establishing a cultural or spiritual connection with the continent. This essay investigates the ways in which African Americans encounter African culture and space. Specifically, this is an auto-ethnographic essay that details the author’s diasporic identity transformation as a result of visiting the West African nation of Burkina Faso. Enabled by educational courses and through a living arrangement with a host family, the author establishes how Burkina Faso became a surrogate home.

An ethnomethodological approach to examine exploitation in the context of capacity, trust and experience of commercial surrogacy in India.

The socio-ethical concerns regarding exploitation in commercial surrogacy are premised on asymmetric vulnerability and the commercialization of women’s reproductive capacity to suit individualistic motives. In examining the exploitation argument, this article reviews the social contract theory that describes an individual as an ‘economic man’ with moral and/or political motivations to satisfy individual desires. This study considers the critique by feminists, who argue that patriarchal and medical control prevails in the surrogacy contracts. It also explores the exploitative dynamics amongst actors in the light of Baier’s conceptualization of trust and human relationship, within which both justice and exploitation thrive, and Foucault’s concept of bio-power. Drawing on these concepts, this paper aims to investigate the manifestations of exploitation in commercial surrogacy in the context of trust, power and experiences of actors, using a case study of one clinic in India. The actors’ experiences are evaluated at different stages of the surrogacy process: recruitment, medical procedures, living in the surrogate home, bonding with the child and amongst actors, financial dealings, relinquishment and post-relinquishment.This study applies ethnomethodology to identify phenomena as perceived by the actors in a situation, giving importance to their interpretations of the rules that make collective activity possible. The methods include semi-structured interviews, discussions, participant observation and explanation of the phenomena from the actors’ perspectives. Between August 2009 and April 2010, 13 surrogate mothers (SMs), 4 intended parents (IPs) and 2 medical practitioners (MPs) from one clinic in Western India were interviewed.This study reveals that asymmetries of capacity amongst the MPs, SMs, IPs and surrogate agents (SAs) lead to a network of trust and designation of powers through rules, bringing out the relevance of Baier’s conceptualization of asymmetric vulnerability, trust and potential exploitation in human relationships. The IPs are exploited, especially in monetary terms. The SMs are relatively the most exploited, given their vulnerability. Their remuneration through surrogacy is significant for them, and their acquired knowledge as ex-surrogates is used for their own benefit and for exploiting others. Foucault’s conceptualization of power is hence relevant, since the ex-SMs re-invest the power of their exploitative experience in exploiting others.

HOMEless: a case study of private/public inversion and the temporal–spatial exclusion faced by migrant domestic workers

This paper is a case study of the shutdown of HOME (the House for Migrant Workers' Empowerment), a cultural and service center for migrant workers. HOME was founded by the Taipei City Labor Bureau (TCLB) and subcontracted to TIWA (the Taiwan International Workers' Association) in 2002, when the Director of the TCLB was the former labor activist Zheng Cun‐qi. For migrant domestic workers, the distinction between sold‐time and free‐time (i.e. the work–rest distinction) is blurred. Most of their supposedly private reproductive activities are temporally squeezed into holidays and spatially forced into public places where they are exposed to the scrutiny of the Taiwanese. This peculiar situation of private/public inversion not only results from, but also serves to reinforce, racial discrimination and class inferiority in their workplace (i.e. the homes of their employers). I use the concept of ‘bracketing’ to describe the spatial‐temporal strategies used by migrant domestic workers against this distorted inversion. I also analyze how employers ‘counter‐bracket’ migrant worker subjects as a counter strategy. HOME once existed as a ‘surrogate home’, providing shelter for migrant workers and allowing them to retain privacy during their days off. TIWA conducted organizing‐oriented cultural and political activities to assist the migrants in forming their own community, and challenged the spatial hegemony of real estate owners in the ChungShan District. However, when Yan Shang‐luan, a well‐known feminist labor research professor, took over the directorship of the TCLB in 2004, she did not appreciate the function of HOME, and decided to close its doors. In analyzing the official rhetoric in the documents of the TCLB, I find that their decision to shut down HOME was a result of their middle‐class temporal‐spatial ‘habitus’. The shutdown became a counter‐bracket measure, which coincided with the real estate interests of the ChungShan local elites.

For the Life of the World

For the Life of the World Lisa E. Dahill (bio) In her novel Purple Hibiscus, Chimamanda Ngozi Adichie tells the story of Kambili, a fifteen-year-old Nigerian girl growing up in a context of privilege, trauma, and resistance saturated in competing embodiments of Christian spirituality.1 Her father, Eugene, is the pillar of his Catholic parish, benefactor to his ancestral village and to scores of needy supplicants, publisher of the only newspaper in Enugu to stand up against the military coup threatening Nigeria, and a model of Christian piety and rectitude. He is also vicious at home, brutalizing his wife and two children when they deviate from his intentions and estranged from his "heathen" father and relatives. In contrast, Eugene's sister, Ifeoma, a widowed professor raising her three children alone, provides both a surrogate home to Kambili and her brother, Jaja, and a model of a different spirituality, no less devoutly Catholic but open to the animism of the grandfather and to the energies of life and voice in the girl Kambili. The novel is worth reading on many levels, not least its gorgeous language; Adichie was recently named one of "Twenty [Novelists] Under Forty" to watch by The New Yorker magazine.2 But it also provides a powerful lens into the significance of our discipline, illuminating how Christian spiritualities engage real contexts and human beings to transforming—or deforming—effect. In Purple Hibiscus we see how profoundly our questions of the experience, interiority, and practice generated by a given Christian spirituality matter for the life of human beings and the world. In this novel we also glimpse how complex such questions are, requiring us as scholars of Christian spirituality to think rigorously about how we name, evaluate, or resist aspects of the spiritualities we are analyzing. An essay in Spiritus engaging Purple Hibiscus might include hermeneutical, theological, and literary analysis opening key aspects of the textually mediated spiritualities embodied by the father and aunt in the novel; the use of post-colonial theory to examine nuances of voice and culture at stake in the story, in the author's framing of it, and in the scholar's own reading and social location; the appropriation of critical lenses from the disciplines of gender and social-class analysis, family systems theory, trauma studies, Nigerian cultural/historical studies, or developmental psychology to analyze the power dynamics implicit and explicit in the father's and aunt's use of Catholic practices; an inquiry into [End Page 288] the place of non-Christian practices or beliefs within a Christian spirituality; an exploration of the use of works of literature—and fiction in particular—as source documents for the study of Christian spirituality; or a weighing of factors conducive to the discernment of elements of spirituality deemed life-giving within a particular context. I develop this example because it reveals the complexity of our focus and simultaneously the ways Spiritus has distinguished itself as an academic journal: in the rigorous and wide-ranging use of a variety of methodological disciplines, texts, genres, and viewpoints around these fundamental questions of how Christian spiritualities take form in a given context and how we continue to define, discern, and articulate these questions. Spiritus has done outstanding work as a journal of fundamental methodology of the field of Christian Spirituality; as a locus for poetry, image, reflective pieces evocative of the shimmer of beauty in and beyond our scholarship; and in the use of historical, literary, and social-critical lenses focused primarily on Roman Catholic texts and contexts. Across these ten years it has demonstrated consistently exemplary editorial quality, thanks to an excellent board, associate and advisory editors, and the rigorous and imaginative mind and heart of Douglas Burton-Christie, its primary editor all ten years. When the journal of this self-implicating discipline is doing its work, its pages too become transparent to glimpses of the Holy at work in the lives under consideration, in the experience of the scholars engaging this material and wrestling it into thoughtful written form, and—we hope—in the interior echoes or responses summoned in those reading. In years to come readers of Spiritus want these pages to open ever...

From Migrants to Pilgrim Tourists: Diasporic Imagining and Visits to Medjugorje

This article explores ways in which Croatian migrants in Australia relate to the Catholic apparitional site in Medjugorje (Bosnia and Herzegovina), a pilgrimage destination where the Virgin Mary has allegedly been appearing to a group of Croatians since the early 1980s. It examines the complex experience of ethnic and spiritual rejuvenation that ensues when migrants undertake a double journey ‘home’ and to Medjugorje. What emerged from this research is a complex dynamic between ethno-specific and universalist readings of Medjugorje and their interconnectedness with secular and sacred dimensions of home visits. For some older migrants, particularly those who have no home to go back to, and for those whose visit home makes them increasingly aware that they are tourists in their old homeland, Medjugorje becomes an imagined surrogate home. This place allows them to partake in spiritual peace, and immerse themselves in the superficial Croatian domesticity that locals are happy to provide as part of their servicing of tourists. Medjugorje thus represents a place which domesticates and provides an anchorage for their sense of belonging and allows them to express their diasporic brand of Croatianism.

A Flight to Domesticity? Making a Home in the Gentlemen's Clubs of London, 1880–1914

I 1888 The Society Herald described the typical day of a young bachelor: “He breakfasts, lunches, dines, and sups at the club. He is always at billiards, which he doesn’t understand, he writes innumerable letters, shakes hands a dozen times a day, drinks coffee by the gallon, and has a nod for everybody. He lives, moves, and has his being within his club. As the clock strikes 1 a.m. his little body descends the stairs and goes out through the big front door like a ray of moonlight, and until the same morning at ten of the o’clock no human being has the slightest knowledge of his existence or his whereabouts.” For this man, as for hundreds of other upper-class men in London, clubland constituted an entire world. For thousands more, clubs formed the backdrop of their lives; in the middle of the city, clubs afforded private spaces dedicated to relaxation and camaraderie. Both married and single men regarded their club as a central part of their lives, functioning as a surrogate home. According to contemporary ideals, the family was supposed to act as the space of refuge from the chaos of the hectic modern world, and yet in the late nineteenth century clubs were taking over this essential role. John Ruskin’s classic definition of the home centered on its role as a shelter from the physical and emotional toils of the world. John Tosh notes that in

Naming the Trees: Literary Onomastics in Susan Warner's The Wide, Wide World

wish could name them all. there's no end to them. ... If you are a-going to name them all, said Nancy, we sha'n't get home to-night; you might as well name all trees. --Susan Warner, The Wide, Wide World Without a Name We have both got same said she, as they went along a wide corridor; shall know which is which? said Ellen, laughing, you say Ellen I shall know you mean me, and when I say it you will know I mean you. I shouldn't be calling myself, you know. Yes, but when somebody else calls, Ellen, shall both have to run. Do you run when you are called? Sometimes, said Ellen, laughing. Ah, but I do always; mamma always makes me. (1) This meeting between Ellen Montgomery, heroine of The Wide, Wide World, and Ellen Chauncey, her young doppelganger, comes at halfway point of novel, when former Ellen has already lived for a time with emotionally cold Aunt Fortune, and learned to live independent of daily comforts of a loving family by seeking higher comfort of Christ's love. At this point, she has left her second, surrogate home and ventured back into wide world of acquaintances, equipped with determination to be Christ-like (and not, as are frequently reminded, merely Christian). With each new acquaintance, Ellen discovers, a transaction takes place in which greetings are offered, trivialities are shared, and names are exchanged. On occasion of this particular meeting, both parties share a name, so there is no impediment to their friendship, and they form an instant bond. That a nominal similarity would render fundamentally compatible would appear at first to be a crude and superstitious claim. resemblance of names is used elsewhere in novel to determine compatibility, such as when Ellen Montgomery first inquires about her Aunt Fortune, and concludes by her name that they will not get along--a prejudgment that turns out to be, for most part, correct: What is my aunt's name, mamma? think you must have heard that already, Ellen: Fortune Emerson. Emerson! I thought she was papa's sister? So she is. Then how comes her name not to be Montgomery? She is only his half-sister; daughter of his mother, not his father. am very sorry for that, said Ellen, gravely. Why, my daughter? am afraid she will not be so likely to love me. (1:23) In this scene, affection, blood relation, and appellation are triune. Where one is absent, others are apt to vanish as well. Implicit in Ellen's perception too is belief that such difference is insurmountable. These three areas meet in relationship of Ellen and her mother, accounting for strength of their attachment. Noting lack of a shared name with her Aunt Fortune, Ellen finds little hope of such a bond. in meeting with Ellen Chauncey, when the Ellen's creep down to find their stockings on Christmas, it is suggested twice that resemblance between them is more than nominal: in response to question, But how shall know which is which? Ellen Montgomery responds, tellingly, Perhaps they are both alike (2:35). In their stockings, they find two great scarlet satin pincushions, with E.C. and E.M. very neatly stuck in pins (2:37). Thus, in both instances, a common name is a common kind: two Ellens finding identical stockings, with identical presents in them, establishes continuity between characters, and marks growth of Ellen Montgomery (juxtaposed with young and uninitiated Ellen Chauncey) as she learns to transcend earthly attachments. Following directly after this fond introduction is another, somewhat less fond one, between Ellen Montgomery and boy William Gillespie. …

An Inestimable Debt

An Inestimable Debt Reviewed by Michel W. Pharand The British Library Catalogue of George Bernard Shaw Papers. Edited by Anne Summers. London: British Library, 2005. xvii + 321 pp. Index. £50.00. "It became his club, his university, a refuge, and the center of his life for almost a decade"—Michael Holroyd's description of the British Museum, whose Reading Room served as Shaw's surrogate home for most of the 1880s, reminds us of the crucial role the institution played in Shaw's self-education. And what Shaw took from the library by way of facts and ideas, knowledge and insights, has now been returned to us a hundredfold by way of this handsome, practical, user-friendly volume. Although some of the information in this hardcopy Catalogue can be found in the Manuscripts Online Catalogue, this volume "has made it possible to edit and structure some 4,000 index entries . . . under additional headings." Dr. C. J. Wright, Head of Manuscripts, acknowledges in his foreword the "many pairs of curatorial hands," including editor Anne Summers (assisted by William Frame), involved in sorting and cataloging the massive holdings acquired over a period of seven decades, as well as "the scholarly help and encouragement of Dan H. Laurence and Michael Holroyd." What is amazing is that such a detailed record of these holdings is able to fit into a single book with normal-sized print font and intelligent cross-indexing. The uncredited introduction (presumably by Summers) provides an excellent overview of the background to the British Library's acquisitions of Shaw materials. The "Descriptive Lists" section supplements (and precedes) the index with information about the provenance of manuscripts, subsequent rearrangement (if any), and intellectual (literary, social, political) context. Notable additions have included the papers of T. J. Wise (1938), Charlotte Shaw (1971), and G. K. Chesterton (1990); the collection at Ayot St. Lawrence (1982); and two important sources of Shaw manuscripts: the "Lord Chamberlain's Plays" and "Lord Chamberlain's Correspondence," containing "many Shaw scripts, often annotated either by the playwright's or the Censor's pen," in particular Mrs Warren's Profession,The Shewing-up of Blanco Posnet, and Geneva. The alphabetized index, which forms the bulk of the volume (pp. 81–321), is a model of concision, each entry containing enough information to fully contextualize each document or individual. Aside from the larger collections of correspondence—William Archer, Max Beerbohm, G. K. Chesterton, Alfred Douglas, Harley Granville-Barker, Frank Harris, T. E. Lawrence, William Morris, Gilbert Murray, Auguste Rodin, Henry Salt, Ellen Terry, and H. G. Wells (to name only a few)—we find letters from publishers, booksellers, translators, authors, journalists, socialists, suffragists, theater managers, actors and actresses, spelling reformers, anti-vaccinationists, and anti-vivisectionists. [End Page 226] Everyone, it seems, wrote to Shaw: from Henry Light, captain of the Vegetarian Cycling Club, to the Begum Atiya of Aiwane Raf'at of Bombay. There are letters from ministers, journalists, engineers, architects, physicians, barristers and solicitors, schoolchildren, photographers, artists, musicians, economists, inventors, members of Parliament, a woolen merchant, a draper, a tobacconist, a private detective, a mechanic, a railway clerk, a metallurgist, a copper smelter, a chiropodist, two osteopaths, two dentists, two hairdressers, three eugenicists, a professor of theoretical astronomy, a pipe organ builder, an inmate of California's San Quentin Prison, and one Arthur Hinton, "former criminal." The documents in the British Library collections are as varied as one would expect from a man whose interests were myriad and whose life spanned the Victorian Age to the Atomic Age. There is a copy of Shaw's 1902 "phrenological assessment," his horoscope (ca. 1914), and his 1928 "Naprapathic Chart Book"; a 1928 letter from chirognomist Noel Jacquin and a 1930 palm reading; Shaw's 1947 certificate of membership in the British Interplanetary Society—yes, at ninety-one Shaw was interested in space exploration!—and a 1949 letter from Arthur Davies (of Santa Monica, California) asking Shaw if he believed in ghosts. (To find out if he did...

Robert of Gloucester's Mother and Sexual Politics in Norman Oxfordshire

Abstract The discovery that the mother of Earl Robert of Gloucester (d. 1147), the illegitimate son of King Henry I, was a daughter of the Gay or Gayt family of north Oxfordshire allows us a new insight into the character of that complex king. We can now see how King Henry used Oxfordshire as his surrogate home in England from the ten‐eighties onwards: three of the Englishwomen who bore him children dwelt in the vicinity of Oxford. We can also now see why it was that he made Woodstock the third most important royal centre in England during his reign. The way that his chosen mistresses used their royal connection to their families' advantage is also more clear following this discovery.

Fantasy Island: An Ethnography of Alcohol and Gender Roles in a Latino Gay Bar

Marginalities around gender/sexuality, ethnicity, migration status, and alcohol use tend to coalesce and construct hidden populations which develop their own subcultures. Social science is becoming increasingly aware of the need to better understand the norms and meanings constituting such subcultures, particularly in the era of AIDS and other health risks, if more effective social programs are to be implemented. We report on a qualitative study on the roles of gender and alcohol use in a Latino gay bar with transvestites in a large urban area of the United States. Participant observation and in-depth interviews were carried out. We found that the bar, as a leisure space, provided a social setting where gender and sexuality as social categories are being reconstructed and where alcohol use, besides its legitimized use in so-called social drinking, is part of several rites related to the very disruption and dispersion of the gender/sexuality structure. In terms of other meanings the bar holds for its patrons, it is at the same time a “fantasy island” (i.e., a surrealistic space where “reality” is suspended and other conditions of feasibility and meaning emerge), and a “home away from home,” where family-like interaction and care determine a feeling of belongingness and an interest to conserve the privileges of a liberated and safe surrogate home.

Fine Tuning Social Control: Electronic Monitoring and Surrogate Homes for Drug Using Parolees

The concept of surrogate homes shows promise in overcoming some of the reliability and validity problems of electronic monitoring. Not only is there the capability of double-checking potentially spurious electronic signals, but the surrogate home family can provide information on the activity of the parolee as well. Because of the active participation of surrogate home members in the PATH program, technical and equipment problems were greatly decreased. Initial results from the PATH program suggest that the combination of monitoring and surrogate homes may even be effective for drug-using parole violators, a category of offender with notoriously high recidivism rates.