From a gender historical perspective, labour precarity constitutes a long-term phenomenon. Women's work represents a privileged observatory to understand how instability and precarity also characterised the cycle of economic and industrial expansion of the 1950s and 1960s. The article compares the conditions of female factory workers with those of home-based workers, a traditionally invisible category of workers, who between the 1960s and 1970s promoted demonstrations and protests with the support of trade unions, women's associations and local institutions. Changes in the subjectivity of women workers and homeworkers, whose demands often came together and gave rise to joint protests, not only became part of broader discussions on the relationship between industrial crisis and precariousness, but also generated discourses on specific forms of work that are now central to debates on flexible/precarious work such as part-time work.

To explore the importance of death and the dead to the study of religious conversion, this article adopts an ethnographic and comparative approach to the lives and deaths of two male Muslim converts in the southwest Indian state of Kerala. Paying attention to the treatment of their dead bodies, which were donated and cremated, contrary to their wishes for an Islamic funeral, and the problematization of their proper names, it is argued that death is the point at which selves are made/remade. Death provides the opportunity for the dead, their kin, friends, and state institutions to make claims about religious identities and familial relations. I conclude that these multiple and often contradictory stances converted the dead into religiously indeterminate figures, though their belonging to their kin was successfully established.

The significance of home is broadly recognised as representing selfhood, safety and autonomy. For older people, especially those with dementia, the ability to age in place at home can be threatened by a necessary move into a care home. Home has heightened importance for people with dementia. We know most people want to stay in their own homes, but there is limited research which explores what home means for people with dementia when they move into care homes. Based in a care home in regional New South Wales, Australia, this study used the arts-based method, body mapping, to explore what home meant to people with dementia and/or cognitive impairment. Seven body maps were co-created by current residents (four), family members and supporters (six) and researchers (three). The findings of the body-mapping process highlighted that home is much more than a physical location. Home meant having the ability to carry out practices and rituals, use objects, maintain relationships and experience sensations that are personally meaningful, and which differ from one person to the next. Their body maps revealed that in care homes, people could not ‘do home’ anymore because many of the practices, objects, people and places that mattered to them were no longer accessible. Body mapping was a useful method that facilitated the exploration of a holistic expression of home that would not have been possible with more traditional methods. For people with dementia, home was not only embodied and spatial, but also temporal, helping us to understand the ways in which care homes might facilitate a greater sense of home for people with dementia.

Companion animals, or ‘pets’, are integral to many people's lives and to their sense of home. However, older people living with companion animals are vulnerable to separation from their animals when moving to a care home. Such separation is often a highly significant loss which, combined with other losses, may reinforce experiences of dislocation. Existing research draws attention to the importance of developing a sense of ‘home’ in a care home through reinforcing and preserving personal connections. However, there is a paucity of research examining the preservation of connections between older people resident in care homes and their animal/s. This study draws on thematic analysis of 29 qualitative interviews with older people living in care homes, relatives, care home staff and other relevant stakeholders. It highlights that retaining existing, often long-term, bonds with companion animals represent important continuities and connections which may contribute to positive adjustment to life in a care home and creating a sense of home. However, participants highlighted that supporting an older person to move into a care home with their companion animal may be challenged by real or perceived constraints such as use of shared space, concerns about the risks posed by animals and staff implications. While our study found examples of good practice of how shared residence between an older person and companion animal can be achieved in a care home, other examples highlighted that the time, complexity of planning and structures required to accommodate animals were prohibitive to merit a change of policy and practice. Our research concludes that more attention should be given to the older person–animal bond as an important source of continuity and connection.

Scholars have acknowledged that there is a systemic aspect to Catholic clerical sex abuse that acts as a type of grammar structuring behaviors and responses. Feminist critics in particular stress the patriarchal nature of the abuse that connects bishops, priests, and boys together. This essay argues that in addition to public systems dominated by men, there are also private structures that facilitate abuse. Using the extensive primary documentation assembled by BishopAccountability.org, I focus on the space of the home and the unique orientations of mothers and fathers to better understand the dynamics of clerical sex abuse in the American Catholic church. The essay begins with the abuse of a Milwaukee priest who tormented his parishioners from 1945 until his forced “retirement” in 1970. Drawing on themes found in this case, I examine other abuse narratives—focusing on how the Catholic understanding of alter Christus and mid-twentieth-century gender roles made the “good Catholic home” a particularly vulnerable place for abuse. Since public and private systems overlap, it is essential that the domestic aspects of clergy sex abuse also receive a full analysis.

Domestic gardens represent a site for enacting embodied identity and social relationships in later life, and negotiating tensions between continuity and change. In the context of dementia, domestic gardens have significant implications for ‘living well’ at home, and for wider discussions around embodiment, relational selfhood and agency. Yet previous studies exploring dementia and gardens have predominantly focused on care home or community contexts. In light of this, the paper explores the role of domestic gardens in the everyday lives of people living with dementia and their households, using qualitative, creative methods. This includes filmed walking interviews and garden tours, diaries and sketch methods, involving repeat visits with six households in England. Findings are organised thematically in relation to different ‘ways of being’ in the garden: working in and doing the garden; being in and sensing; and playing, empowerment and agency. These different ‘ways of being’ are situated within relationships with household members, neighbours and non-human actors, including pets, wildlife and the materiality of the garden. Garden practices illustrate continuity, situated within embodied biographies and habitus. However, identities, practices and gardens are also subject to ongoing readjustment and reconstruction. The conclusion discusses implications for extending literature on gardens and later life, describing how social and material relationships in domestic gardens are renegotiated in the context of dementia, while highlighting opportunities for ‘play’, active sensing and agency. We also explore contributions to understandings of dementia, home and place, and implications for garden design and care practice.

The consumption of larger portion sizes (PS) of food has been implicated in the increased prevalence of childhood obesity. The home is usually the first place children learn about food, however, little is known about how parents determine child PS in the home environment. This narrative review aimed to explore parental beliefs, decisions, strategies and barriers to the provision of appropriate food PS for children in the home environment. Results indicate that parental decisions on child food PS are based on the amounts they serve themselves, personal intuition and knowledge of child appetite. Owing to the habitual nature of food provision, parental decisions on child PS may be taken without conscious thought and/or could be part of a complex decision-making process influenced by several interlinked factors, including parental childhood mealtime experiences, other family members and child weight status. Strategies to determine child-appropriate PS include modelling the desired PS behaviour, use of unit-based food packaging and PS estimation aids, and providing the child with a degree of autonomy to rely on their own appetite cues. A lack of knowledge/awareness of PS guidance is a key barrier identified by parents to the provision of age-appropriate PS, warranting the inclusion of salient child-appropriate PS guidance within national dietary recommendations. Further home-based interventions to improve the provision of appropriate child PS are required, leveraged on parental strategies already in use, as outlined in this review.

James Baldwin’s autobiographical essay “Equal in Paris” is a perceptive and often amusing account of the American writer’s first visit to Paris. An aspiring novelist who left America in rage over his experience of the country’s injustice and contempt toward Black Americans, Baldwin is acutely aware of racial prejudice in majority white societies. He tells of his experience of staying in a dilapidated hotel, of being wrongly accused of theft and then imprisoned in a Paris jail for more than a week over Christmas. Baldwin’s astute observations of Parisian life and its institutions, show how as a Black American, he struggles to understand this new cultural environment which like most Western societies, has its own form of racism. But this is also a story of an artist’s search for a new intellectual home where he can breathe freely and write. His new friendships with other artists and observations about cosmopolitan European life, allow him to assess what it means to be an American in Paris. This includes exploring those social attitudes that divide America and Europe and those that are universal.