Mothers, Sex, and Sexuality

Edited by Holly Zwalf, Michelle Walks, and Joani Mortenson

For my child’s day-care centre,

without whom none of this would have been possible.

On those occasional days when my child was well enough to go in the first place, that is.

Or wasn’t sent home with conjunctivitis

or a temperature

or a cough

or a cold.

—Holly Zwalf

Thank you to Jake for supporting my career and cooking delicious meals!

—Michelle Walks

For my mother, for my sons, and for my beloved:

Each of you supported this fecund, maternal embodiment.

Mothering is my practice. Jai Ma!

—Joani Mortenson

Acknowledgments

This book was gifted to me at a crucial point in my career. I finished my PhD thesis on the erotic maternal and almost immediately started IVF. I was pregnant and green at the gills during my graduation. I submitted my chapter for this book to the original editors, Joani Mortenson and Michelle Walks, days before the heartache and heroics of a difficult birth, a cold stretch of something very close to postnatal depression, and then the intense exultation of that first year with my tiny new soulmate. Eventually, I began to reemerge, blinking in the bright light and wondering who on earth I was. I emailed Joani to find out when publication was due, and she responded by offering me the role of coeditor. Joani, thank you so much for all the time and energy you poured in to the first stages of this book. And also thank you for this gift. It gave me back a sense of my old self—I have felt capable, critical, and clever again for the first time in years.

This book was originally conceived by Michelle Walks. She brought Joani onto the team, and, together, they sent out the call for inspiring submissions, sifted through the thousands and thousands of words sent their way, and began to mould this book into shape. Michelle left the project early on, but in the final stages, she came back on board to assist and advise in the delivery. So to Michelle, I thank you for your vision in bringing this book into being and your valuable guidance in polishing its edges in preparation for birth.

Thank you to the contributors for their gems of knowledge but also for their patience and for enduring my painstakingly detailed editing.

Last of all, thank you to my own mother, Kim Zwalf, who has been my sounding board, my cheer squad, and my coparent; she has played endless hours of “emergency vehicles” to distract my child so I could work. And, of course, as she constantly reminds me, she taught me to read. So, really, it all starts with her. xxx

Holly Zwalf

Cover Artist Statement

Francisca Vanderwoude

Digital video still, “Madonna/Madonna,” 2016, 43 minutes

My career in adult entertainment (as a dancer) has tended to stand in direct contrast to my life as a mother. Proceeding through auto-ethnographic and sex-positive feminist frameworks, I have attempted to explore and reconcile my experiences of this binary through an arts-based research practice. Following on from the work of early mother-artist Mary Kelly, I collected video material of myself and my daughter over the course of about three years, filming at home and at work. I approached this as data collection, utilising a variety of camera angles and cinematographic techniques and becoming more reflexive as time went on. Very simple editing techniques such as overlays and time distortion were used to combine and overlap the footage, so as to emphasize the liminal and ambiguous aspects of the imagery. The final work, from which this still is taken, is a kind of extended dreamlike sequence intended for a large-scale, single channel projection. By disrupting the representation of time and space, my aim was to also disrupt assumptions and stereotypes relating to my work as an adult-entertainer, not to mention the “semiotic taboo” of motherhood, which is discussed at len-gth by Andrea Liss in her 2009 publication Feminist Art and the Maternal (1-21).

Works Cited

Leiss, Andrea. Feminist Art and the Maternal. University of Minnesota Press, 2009.

Contents

Front Cover Artist Statement
Francisca Vanderwoude

Introduction
Mothers, Sex, and Sexuality: A Sexy Book
Holly Zwalf

Section I
Some Mothers Do 'Ave It!
Sexual Mothers—Mothers and Sex

Chapter One
The Myth of Asexual Motherhood
Vivienne Cass

Chapter Two
The Sexuality of Mothers in Hindu Life:
Myths of Empowerment within Enslavement
Zairunisha

Chapter Three
Blips of Feminist Mothering: Mothers and Daughters
Navigate Taboo Topics in Talking about Sex
Lysa Salsbury and Erin Chapman

Chapter Four
Iskwêwiwin: An Autoethnographic Study
of Motherhood, Sex, and Sexuality
Angelina Weenie

Section II
Babes and Bawdy Breasts: The Erotics of Mothering

Chapter Five
Maternal Eroticism and Female Desire
in Sue Miller’s The Good Mother
Amanda Kane Rooks

Chapter Six
The Scandalous Breast: Confronting the Sexual-Maternal Dichotomy in Toni Morrison’s Song of Solomon and Susan Choi’s My Education
Christa Baiada

Chapter Seven
Hot Queer Leather Mamas:
Feminist Kink and the Taboo of the Sexual Maternal
Holly Zwalf

Section III
Out of Line:
Mothers Who Mess with the (Hetero)Maternal Model

Chapter Eight
Identity Shifts: Who Is the Postmodern Queer Mother?
Joani Mortenson

Chapter Nine
Love Bi the Book:
A Chodorowian Examination of the Heterosexual
Mother’s Love for Nannies in Contemporary Culture
Katie B. Garner

Chapter Ten
Excessive Maternal Embodiment:
The Queer Danger of Desirous Mothers
Natasha Pinterics

Chapter Eleven
Engorged: Fucking (with) the Maternal—
An Analysis of Antinormativity, Cultural Legitimacy,
and Queer Authenticity
Sam Sperring and Zahra Stardust

Notes on Contributors

Introduction

Mothers, Sex, and Sexuality: A Sexy Book

Holly Zwalf

This is a sexy book for many reasons. It’s got the word “sex” blatantly blazed across the front cover, for one, and it’s also got some pretty hot pics towards the back. But, mostly, it’s sexy because it’s bold, brave, and bolshie. Mothers, Sex, And Sexuality is a book that talks about things normally not dared spoken out loud. In fact, those three words—“mothers,” “sex,” and “sexuality”—are rarely even seen strung all together, and for one very salient reason: mothers are not supposed to be sexual. A prevailing madonna-whore and asexual-sexual dichotomy—which has been perpetuated by Christianity, Judaism, and Hinduism, among others, (Cass, Rooks, and Zairunisha, this volume) as a convenient way to contain and constrain women and their bodies—is enforced even today through social pressure and condemnation (Bartlett 59-60; Friedan 46).

At the core of this dichotomy is the dividing of mothers into so-called good and bad ones. The good mother is supposedly entirely fulfilled by her children. She does not need nor is she distracted by sexual desires; she has all she needs met in her children, and she is eternally physically and emotionally available to them (Walks 29-32). She is definitely not pushing her pram in knee-high leather boots, flicking through Tinder while breastfeeding, or, heaven forbid, planning her reentry to the workforce as a sex worker. These are all things a bad mother would do.

Religiosity plays a significant role in defining motherhood, although it is often taken for granted as a cultural norm. The predominantly white writers in this book have at times perhaps taken for granted the fact that Christianity informs our beliefs and moral systems and that it has played a role in perpetuating the madonna-whore dichotomy in Western culture. But I want to acknowledge here in the introduction that this is a reflection of the insidious ways in which Christianity has coloured Western social norms about motherhood and childrearing. Furthermore, the tropes and taboos of the asexual mother are entangled with a celebration of white femininity and heterosexuality that does not apply to mothers across the board. Poor, Indigenous, and Black mothers have been and remain fetishized and hypersexualized, portrayed as irresponsibly promiscuous and seductive as opposed to the modest, chaste white mother (West). In another intriguing inversion white lesbians, who are identified as such by whom they have sex with and who are rampantly sexualized under the male view, magically transform from monstrously deviant to asexual and motherly by virtue of using assisted reproductive technology and other technologies to conceive a child (Longhurst; Thompson).

Recently, the sexual mother has enjoyed a new era of visibility through such cultural tropes as the “yummy mummy” and the “MILF” (“mom I’d like to fuck”) in popular porn (and even a niche market of pregnant and lactation porn), sexy maternity bras, and, of course, the famous Demi Moore pregnant shot, which continues to be reworked ad nauseum by celebrities and the general public alike. Yet this celebration of the sexual maternal at times borders on fetishization and should not be misread as an indication that Western society now culturally acknow-ledges and supports the sexuality of mothers. Sexualizing mothers, though, is itself relatively safe territory and does not disrupt the sexual-maternal divide; indeed, I would argue that the practice of commodifying women’s sexuality essentially robs and ignores mothers’ agency in sex. It is essential, therefore, to note that the sexual mother herself is not a threat—it is not necessarily sexuality that positions sexual mothers in contradiction to gendered conventions of motherhood (although this is sometimes the case) but rather the unapologetic application of her agency in the expression of her sexuality.

Furthermore, in direct response to these sexy mama tropes, an implied pressure is now placed on new mothers to lose that baby weight, throw away the elastic-sided maternity pants, and get back out there on the sexual objectification catwalk as quickly as possible in order to be (sexually) appreciated. It seems mothers cannot win either way, and as Vivienne Cass notes in the opening chapter of this book, all of this apparent maternal sexual liberation merely acts as a smokescreen, hiding the fact that in reality not much has changed in our adherence to the asexual mother. Cass describes as an example an online image which begins with the question:

“Is your mom self overtaking your sexual self?” and the image is of a mother in a park exercising to get fit (read: so as to look sexy). Superimposed onto the base of this image is a toddler’s face (presumably her child) looking decidedly glum, the inference of neglect plain for all to see. The woman’s sexual self is presented as being in competition with her mother self, and the warning of dire consequences should the former win is quite clear. (this volume)

Cass, here, provides an excellent example of the expectations placed on the primary caregiver of a young child to be a martyr—to give up not just her work and identity but also her sexuality in the face of motherhood. Of course, the dichotomy is not technically adhered to; mothers do continue to be sexual beings, exercising their sexual autonomy in numerous different ways. For example, this pressure is played out in the way single moms are perceived when they actively date, in the way pregnant bodies are represented in the media, in the predominantly frumpy maternity wear options available to pregnant people, and in the moral panic around parents who do sex work.

While I was toying around with an image for the cover of this book, I was originally keen on a photo of a heavily pregnant person (myself) in a tight red dress, holding two breast pumps over her breasts in a suggestively seductive pose (now to be found towards the back of this book). Curious as to whether Amazon would allow a cover like this to be advertised on their site, I posted the photo in a women writers' Facebook group to ask for advice and feedback. One writer responded particularly passionately, declaring that the image was inappropriate for the book title. “When I think of mothers and sex I picture a woman on a messy bed, sleeping, in pyjamas; partner on the other side of the bed looking lovingly at her,” she tartly retorted. Her point was not just that mothers are too tired for sex. It was that mothers are not, should not, and cannot be sexy.

The titillating title—Mothers, Sex, and Sexuality—therefore directs us straight to the core of the book: the taboo of the sexual maternal. It will make some readers uncomfortable, and it will make others curious, but it will also hopefully make all readers question their reactions. What is it about the sexual mother that is so disturbing? Why are people threatened by maternal sexuality, and what does this mean about the structures of gender and power that continue to govern mothers’ bodies, even today, when Western society believes itself to be so sexually enlightened? This book puts forward a seemingly obvious and yet very necessary argument: we can be mothers and we can also be sexual—desirable, desiring, desired; we do not have to choose between the two.

It is important to note, however, that arguing for the sexual maternal does not necessarily mean that all mothers should go out there and be hot for it. When I first wrote my chapter for submission to this book, I was eight months pregnant, swollen tight and fit to burst with my first child. My feet were aching from being on stage for three hours during Engorged—Fucking (With) The Maternal, a performance night I curated and emceed about motherhood and sexuality (basically all about my pregnant kinky sex life). The show also felt like a celebration of my recently completed PhD thesis on the erotic maternal. I was taking my theory off the page and on to the stage, and it felt good to give it the airing it deserved. Since that time, however, sex and motherhood has not always been the happy union I had hoped for.

As a queer solo parent by choice, sex did not come into my conception story at all, at least not in the traditional sense. I had fertility problems and so had to conceive via in vitro fertilization, a decidedly unsexy, highly medicalized process. I was determined to counteract this lack of sexiness during my pregnancy. Pregnant bodies are erotic, I continually affirmed. I am going to be all over Tinder with my hot, new body. What I did not factor in was morning sickness—four long months of it, relentless, and, again, decidedly unsexy. The second I felt better I was back on Tinder right up until the very end, when I was too big to want to do anything other than wallow in Sydney’s Coogee Women’s Ocean Baths. And to all the lovers I had accumulated during those last frenzied months, I said “I’ll see you on the other side” with a cheery grin and a wink. Oh how wrong I was! The moment my child was born I completely lost interest in sex. I was not just disinterested—I was disgusted. I was like one of those vampires in True Blood who watches people eating food—dead, lifeless food—and is repulsed. I felt as though I had transcended the pleasures of mere mortal flesh. Perhaps in some way I finally understood Mary—the virginal one, not the sex worker. She was right—sex and mothers did not mix.

I tried watching porn one day in a vain attempt to recapture my lost self, but all I felt was melancholic nostalgia. I will never have sex with a hot young queer in a tattoo parlour ever again, I thought sadly, as I watched the scene on my screen. Not that I had ever had sex in a tattoo parlour, even before the baby came along, but you get the point. This threw my thesis research into doubt. Why did I think the sexual maternal was so im-portant? I genuinely could not remember. It was only during the editing of this book—while preparing for an interview for a podcast titled Hot Moms—Motherhood, Sexuality, & the Public Gaze for the feminist website womenandradio.com—that I revisited the important question of why the sexual maternal matters. What is it about motherhood and sex that are so incompatible or, more specifically, what is it about mothers’ empowered, autonomous expression of sexuality that is so threatening, and why is it so important that we challenge this? My answer slowly rose victorious to the surface—it matters purely because it is denied. As I affirm in my own chapter later in this book, paraphrasing maternal theorist Iris Marion Young, “if the sexual maternal is threatening, we can only assume that this is so because it contains within it the potential to empower motherhood—to free the maternal from its patriarchal constraints.”

Motherhood, as currently practiced, is an oppressive institution (O’Reilly 35). Ultimately, if mothers can reimagine mothering as a pleasure, “a mode of sexuality instead of as a substitute for sexuality, as is traditionally upheld” (Zwalf, this volume), I believe this can lead to empowered mothering—by embracing, not denying, pleasure, a reclaiming of the maternal is able to occur. A feminist rereading of desire would take my postbaby asexuality and celebrate it as a refocusing of sensuality onto my relationship with my child (Rooks, this volume). My intimacy was completely fulfilled; I was in an intense romantic and physically sensual relationship. Growing a person inside you, birthing a person, nurturing and protecting them with your body, and falling truly, madly, and deeply in love as you gaze into each other’s bloodshot eyes during a 3:00a.m. feed—all of this is all arguably a potential expression of sexuality.

Unfortunately, social constructs regarding appropriate expressions of sexuality, which are also tied up in a moral panic around speaking the words “sex” and “children” in the same sentence, make this kind of correlation intensely problematic, although I would argue that this discomfort extends from a limited understanding of sexuality. I had a delicious conversation with a woman at a queer event recently where she spoke with great ardour about the physical pleasure of being pregnant: “I was almost cumming, all the time, just from stroking my own stomach, or the lace on a piece of lingerie, or from smelling the fruit hanging on trees! Oh yes!” There is nothing dangerous about this expression of desire, no harmful impact on the fruit, the lingerie, or the child. Yet, sadly, this maternal eroticism is frequently denied, which creates great anxiety in some mothers. The most oft-quoted example of this is the American woman several decades ago who had her child taken from her by child services when she rang a parenting hotline to ask whether it was normal to feel turned on while breastfeeding (Perrigo 8-9). Mothers’ bodies cannot be switched off and on, to different modes, yet this is unreasonably expected of us. As Amanda Rooks notes, “the language of sensual intimacy has been appropriated by the world of adult sexual and romantic relations” (this volume). Mothers have lost the language they need to talk about mothering, the intimacy and sensuality of it, and the physicality of bearing and nurturing a child.

In this book, therefore, we, the authors, call for a stop to the policing of the maternal body. We make a case for the sexual maternal to be recognized and celebrated and attempt to seek out a new language for maternal sexuality, reimagining pleasure through a feminist lens as separate from patriarchal understandings of desirability and desire. Mothers, Sex, and Sexuality continues conversations first started by Simone de Beauvoir in The Second Sex in the 1950s and carried forward most notably by Adrienne Rich in Of Woman Born in the 1970s. Feminist psychoanalysis has also taken up the call in a vast body of work done largely by Karen Horney, Helene Deutsch, Julia Kristeva, and Nancy Chodorow. Kamala Ganesh and Puri Jyoti have contributed to the topic of mothers and sexuality in Hindi culture, and Black theorists, such as Hortense J Spillers, Dorothy Roberts, and Patricia Hill Collins, have written about the sexualizaton of African American mothers in the United States. More recently LGBTQ+ theorists Julie Thompson, Jaqcui Gabb, and Rachel Epstein have examined lesbian and queer parents in relation to sexuality. With the exceptions of these, however—and of such contemporary feminist theorists as Robyn Longhurst, Iris Marion Young, Alison Bartlett, and Peggy Kleinplatz—the majority of these writings on this topic are not recent. As Cass notes in her opening chapter, there is a notable silence on the subject in recent literature, research, and in the topics covered in health, anthropology, and sexuality conferences. What this book does is take these largely theoretical discussions and situate them in the contemporary context, examining the sexual maternal in relation to race, class, fatness, kink, sexuality, and, of course, the ways in which mothers navigate parenthood. In current scholarship, sexuality and the maternal are generally issues that are discussed separately, but this book presents a diversity of angles from which the subject of motherhood and sexuality can be discussed as a whole and complete topic in itself.

The authors in this anthology write from a diversity of cultural backgrounds, and their scholarship includes such topics as Hinduism as a prevailing force in modern India, attitudes to sexuality in the Northwestern United States, intersections of sexuality and religion/culture among Indigenous communities in Canada, Southeast Asian and Central and South American migrant labour, as well as relationships to breastfeeding and class in African American communities. This book embraces academic scholarship, autoethnographic writing, and even poetry in its attempts to approach the topic of maternal sexuality; it contains chapters from a variety of disciplines, including psychology, sociology, social work, cultural studies, education, health sciences, and literary criticism. Although some readers may interpret this broad spectrum of content as uneven, we, as editors, feel these interdisciplinary and multimethodological approaches to cultural studies strengthen rather than weaken this body of knowledge.

As editors, we acknowledge that the term “mother” is a gendered term and is consequently limited by gender, and we acknowledge the trans, nonbinary, and gender-queer birthing people who are not represented either by the title of this book or by its content.1 Despite our desire as editors to widen the frame of “mother” to include gender diversity, in the majority of the works in this anthology, the terms “mother” and “mothering” have been used to refer to cis-gendered women (as opposed to nonbinary or trans parents), and we apologize for this limitation. We are also aware that the majority of chapters approach the topic from a paradigm that assumes whiteness at the norm. I myself have been guilty of this both in my own chapter and in my role as the editor, and I am thankful to our reviewers for so stringently pointing out this shortcoming. Although we have attempted to rectify this limitation by being more critically reflective in our rewrites, this book is still predominantly authored by white writers and is lacking in Indigenous voices and the voices of parents of colour across the world, just as it is also lacking in content from working-class parents. We acknowledge that a stronger commitment to addressing how race and class shape the extent and ways in which mothers can transgress the taboos around maternal sexuality would have made this a more intersectional piece of scholarship, and we apologize for those places where you may find us lacking.

A central theme or thesis of this text is to highlight the cultural, political, psychological, and social binds that mothers are in with regard to sexuality, and to open up safe and sacred conversations about how and why this needs to shift. Included in these chapters are arguments for expansion as well as rich data that illustrate the everyday lived experience of diverse mothers performing sexuality in diverse ways through narratives that run subversive and counter to dominant discourses. Al-though each submission to this book takes a vastly different and unique approach to the topic, we have organized the content into three categories: sexual mothers, the erotics of mothering, and mothers who disrupt the heteronormative maternal model.

Section I: Some Mothers Do 'Ave It! Sexual Mothers—Mothers and Sex

In this first section, we approach the question of the sexual mother from a variety of perspectives: the silence surrounding maternal sexuality in health services, the effects of Hinduism and colonization on maternal sexuality, and the ways in which mothers educate their children about sex, pleasure, and sexual health. Cass sets the stage in the opening chapter, “The Myth of Asexual Motherhood,” through examining the impact of the madonna-whore archetype on attitudes towards maternal sexuality today, particularly on the assumed asexuality of mothers as perpetuated by health and sexuality professionals. Following in this vein, in “The Sexuality of Mothers in Hindu Life: Myths of Empowerment within Enslavement,” Zairunisha exposes the role the veneration of goddesses plays in Hindu culture, which often acts as a smokescreen for the regulation and control of mothers’ sexuality.

Although on the surface Hinduism appears to idolize mothers and female sexuality, through case studies of mothers and soon-to-be-mothers from a variety of backgrounds and castes, Zairunisha shows how maternal sexuality is both denied and disallowed in contemporary India. From here, while still focusing on mothers and sex, the book moves away from asexual mothering and towards embracing sexuality. In “Blips of Feminist Mothering: Mothers and Daughters Navigate Taboo Topics Talking about Sex,” Lysa Salsbury and Erin Chapman navigate the topic of sex education and analyze the imparting of sexual knowledge from mothers to daughters through a feminist framework. And in closing this section, Angelina Weenie in “Iskwêwiwin: An Autoethnographic Study of Motherhood, Sex, and Sexuality” offers a Canadian First Nations perspective on mothers and sexuality. She provides an important Indigenous voice as she examines the impact her own mother made on her understandings of motherhood and sexuality as well as the effects of colonialization on the maternal body. Through her autoethnographic writing and diary entries, the reader can follow Weenie on a journey of decolonizing and reclaiming her sexuality.

Section II: Babes and Bawdy Breasts: The Erotics of Mothering

Getting to the heart of this anthology, these three chapters embrace the physical erotics of mothering and examine the places where sexuality and motherhood overlap, the pleasures of breastfeeding, and the subversive potential of the powerful matriarchal archetype. This section begins with “Maternal Eroticism and Female Desire in Sue Miller’s The Good Mother", a delicious textual exploration by Amanda Kane Rooks. Rooks, in perhaps the thesis for this book, puts forward the call for a feminist rewriting or broadening of our understanding of sexuality to encompass, among other things, the sensuality of mothering. This chapter segues into Christa Baiada’s “The Scandalous Breast: Confronting the Sexual-Maternal Dichotomy in Toni Morrison’s Song of Solomon and Susan Choi’s My Education”—a textual analysis of the erotics of mothering that specifically focuses on breastfeeding as connected to pleasure, romance, and desire, which she then complicates through an enmeshing of the sexual and maternal breast. I deliberated a long time about where to place my own chapter, “Hot Queer Leather Mamas: Feminist Kink and the Taboo of the Sexual Maternal.” The subject matter deals specifically with the erotics of mothering, albeit from a perspective that not only invites but requires a queering of the maternal, which provides a bridge into the final section of this book. This chapter critiques and deessentializes the act of mothering through erotic, childless maternal roleplay; it explores the potential of the maternal as a mode of kinky sexuality.

Section III: Out of Line: Mothers Who Mess with the (Hetero)Maternal Model

This final section looks at those mothers who are situated outside the heterosexual model of motherhood, be it through their sexuality, their bodies, or their intimate relationships with their children’s other carers. The section opens with “Identity Shifts: Who Is the Postmodern Queer Mother?,” a rousing poem by editor Joani Mortenson, which sets the scene through its addressing of both queer maternal sexualities and the queering of the maternal. Katie B. Garner then examines the psychoanalytic romance between mothers and their nannies—two heterosexual women trapped together in a homoerotic triangulation of need and desire—in “Love Bi the Book: A Chodorowian Examination of the Heterosexual Mother’s Love for Nannies in Contemporary Culture.” Natasha Pinterics follows with her chapter, “Excessive Maternal Embodiment: The Queer Danger of Desirous Mothers,” which defines fat mothers as akin to queer mothers in their disrupting of (hetero)normative maternal bodies. The excess desire of the fat mother, she argues, renders her unacceptable and unworthy in much the same way as with those who shun the heterosexual model of motherhood. The closing chapter, “Engorged: Fucking (with) the Maternal—An Analysis of Antinormativity, Cultural Legitimacy, and Queer Authenticity,” by Sam Sperring and Zahra Stardust, provides a deliciously dirty analysis of an erotic maternal performance night. This chapter presents the sexual maternal and maternal sexuality as embodied through performance art, poetry, installations, and comedy, which both facilitates and disrupts queer readings of the maternal through an interrogation of the antinormativity sentiment prevalent in queer culture that labels the maternal body decidedly nonqueer.

There are, as always, gaps in this collection of works—most notably a lack of representation of polyamorous, nonbinary, trans, young, old, or differently abled mothers—but while we regret these absences, we also acknowledge that one book cannot speak for all. We can only hope that this contribution to the scholarship can become a poignant steppingstone in an ongoing conversation and that through this book, we are able to help advance an understanding of, and expand the attitudes towards, mothers, sex, and sexuality.

Endnotes

1. For some texts that do address trans pregnancy (we have been un-able to find any academic accounts of nonbinary pregnancy), we can recommend Trevor MacDonald’s Where’s the Mother?: Stories from a Transgender Dad (2016), Syrus Marcus Ware’s “Boldly Going Where Few Men Have Gone Before” (2009), Thomas Beatie’s Labor of Love (2008), and Michelle Walks’s dissertation titled Gender Identity and In/Fertility (2013).

Works Cited

Bartlett, Alison. “Scandalous Practices and Political Performances: Breastfeeding in the City.” Motherhood: Power and Oppression, edited by M. Porter et al., Women’s Press, 2005, pp. 57-76.

Beatie, Thomas. Labour of Love: The Story of One Man’s Extraordinary Pregnancy. Seal Press, 2008.

Chodorow, Nancy. The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender. University of California Press, 1978.

Collins, Patricia Hill. “Black Women and Motherhood.” Motherhood and Space, edited by Sarah Hardy and Caroline Wiedmer, Palgrave Macmillan, 2005, pp. 149-159.

Beauvoir, Simone, de. The Second Sex. 1949. Translated by Constance Borde and Sheila Malovany-Chevallier, Alfred A. Knopf, 2010.

Deutsch, Helene. The Psychology of Women: A Psychoanalytic Inter-pretation. Vol. 2: Motherhood. Green and Stratton, 1945.

Epstein, Rachel. “Queer Parenting in the New Millennium: Resisting Normal.” Canadian Woman Studies/Les Cahiers de la Femme, vol. 24, no. 2-3, 2005, pp. 7-14.

Friedan, Betty. The Feminine Mystique. 2nd ed., Victor Gollancz Ltd, 1964.

Journal of the Association for Research on Mothering, vol. 1, no. 2, 2006, pp. 9-20.

Ganesh, Kamala. “Mother Who Is Not a Mother: In Search of the Great Indian Goddess.” Economic and Political Weekly, 20-27 Oct. 1997, pp. 58-64.

Horney, Karen. Feminine Psychology. New York: Norton, 1967.

Kleinplatz, Peggy. “On the Outside Looking In: In Search of Women’s Sexual Experience,” A New View of Women’s Sexual Problems, edited by Ellen Kaschak and Leonore Tiefer, The Haworth Press. 2001, pp. 123-32.

Kristeva, Julia. The Kristeva Reader, edited by Toril Moi, Columbia University Press, 1986.

Longhurst, Robyn. Maternities—Gender, Bodies and Space. Routledge, 2008.

MacDonald, Trevor. Where’s the Mother? Stories from a Transgender Dad. Canada Press, 2016.

O’Reilly, Andrea. Rocking the Cradle: Thoughts on Feminism, Motherhood and the Possibility of Empowered Mothering. Demeter Press, 2006.

Perrigo, Denise. “Letter.” Mothering, vol. 63, 1992, pp. 8-9.

Puri, Jyoti. “Concerning ‘Kamasutras’: Challenging Narrative of His-tory and Sexuality” Signs, vol. 27, no. 3, 2002, pp. 603-639.

Roberts, Dorothy E. Killing the Black Body: Race, Reproduction, and the Meaning of Liberty. Pantheon Books, 1997.

Rich, Adrienne. Of Woman Born: Motherhood as Experience and Insti-tution. W.W. Norton & Co., 1976.

Spillers, Hortense J. “Mama’s Baby, Papa’s Maybe: An American Gra-mmar Book.” Diacritics, vol. 17, no. 2, 1987, pp. 64-81.

Thompson, Julie M. Mommy Queerest: Contemporary Rhetorics of Lesbian Maternal Identity. University of Massachusetts Press, 2002.

Walks, Michelle. Gender Identity and In/Fertility. 2013. University of British Columbia, dissertation.

Ware, Syrus Marcus. “Boldly Going Where Few Men Have Gone Before: One Trans Man’s Experience.” Who’s Your Daddy? And Other Writings on Queer Parenting, edited by Rachel Epstein, Sumach Press, 2009, pp. 65-71.

West, Carolyn M. “Mammy, Jezebel, and Sapphire: Developing an ‘Oppositional Gaze’ toward the Images of Black Women.” Lectures on the Psychology of Women, edited by Joan C Chrisler et al., McGraw-Hill, 2004, pp. 237-52.

Young, Iris M. Throwing Like a Girl and Other Essays in Feminist Philosophy and Social Theory. Indiana University Press, 1990.

Section I

Some Mothers Do 'Ave It!
Sexual Mothers—Mothers and Sex