Nel Noddings’ 1984 publication, Caring: A Feminine Approach to Ethics and Moral Education was the first formal introduction of the concept of an “ethic of care”. It is a concept that stresses the importance of compassion in any relationship. For the purpose of this dissertation, the ethic of care was studied in a specific educational community. This research focused on the role of care ethics in a secondary school (The Ransom School for Boys) from 1903 to 1974. The researcher identified this school as one that operated with an ethic of care and collected and analyzed data from historical school documents as well as from 60-90 minute individual interviews with six alumni, five retired faculty, and two administrators. The case study addressed how students and faculty experienced care ethics within the school and how it has been maintained throughout the adult lives of alumni. An a priori coding rubric was used to examine the presence of care ethics at the Ransom School for Boys and in the adult lives of its alumni. This rubric was generated using information taken from the literature review and encompasses 36 different words to identify the presence of care ethics. The primary research question was: How have alumni incorporated care ethics into their personal and professional lives? Secondary questions included: How did the ethic of care present itself over the span of 71 years? Was character education part of the formal curriculum at the Ransom School? Was character education part of the hidden curriculum at the Ransom School? Did the presence of care ethics support the values being taught in the home? While there has been research done on the importance of care ethics in an educational institution, the research is void of direct evidence associated with care ethics in a school community, specifically, an all-boys, private school. Through deductive analysis, care ethics was found to be present and utilized at the school. The interviews and historical documents suggested that moral education was an integral part of the informal curriculum and helped to integrate the ethic of care within the community.

Spänningsfältet mellan självbestämmande och ett gott liv för personer med kognitiva funktionsnedsättningar som befinner sig i omsorgsverksamheter är ett område där ett etiskt resonemang måste föras. När och hur får någons autonomi inskränkas? Till vår hjälp behöver vi omsorgsetikens syn på autonomi eftersom det klassiska liberala sättet att se på autonomi inte tar hänsyn till självbestämmande i relation till kognitiva funktionsnedsättningar. Med hjälp av ett etiskt ramverk, framtaget av Page och Hejlskov Elvén med flera (2019), kan vi tydliggöra vilka argument som krävs för att vi ska få lov att begränsa den andres autonomi, och hur. Det etiska ramverket tillsammans med empati som etiskt imperativ och informerat samtycke, även detta sett ur ett omsorgsetiskt perspektiv, syftar till att säkerställa att människans värdighet och livskvalitet inte sätts ur spel när vi överväger att inkräkta på någons autonomi och bör ses som en etisk modell för personal att använda sig av när de står inför etiska dilemman. / The tension between autonomy and a good life for people with cognitive disabilities in care practices is an area where an ethical discussion must take place. When and how may someone´s autonomy be restricted? We need to turn the ethics of care for help since the classical liberal tradition doesn´t take into account autonomy related to people with cognitive disabilities. With the help of an ethical framework, made by Page and Hejlskov Elvén et al.(2019), we can clarify what arguments are required for us to be allowed to limit someone´s autonomy, and how. The ethical framework together with empathy as an ethical imperative along with informed consent, also seen from the perspective of care ethics, aim to ensure that human dignity and quality of life are not jeopardized when we consider infringing someone´s autonomy and should be seen as an ethical guide for staff to use when faced with ethical dilemmas.

Research shows that physical touch is essential to human well-being. At the same time there is a fear in society about the subject. The preschool curriculum, Lpfö 18, emphasizes that children's integrity must be taken into consideration in parallel with the fact that children should be treated based on their individual needs. Our study is based on examining how educators navigate based on this. The purpose of our research is to investigate how educators talk about physical touch. How do educators reason about which children it is offered to and for what purpose physical touch is given? The study consists of qualitative interviews with five educators. The empirical analysis is analyzed from a care-ethical perspective as well as an intersectional perspective in order to document similarities and differences from the educators' stories. The result shows that the concept of physical touch creates a fear among educators of violating the child's integrity, which can result in a taboo perspective. Despite this, educators use physical touch as a tool to increase the child's well-being. They find the benefits to be greater than their fear. The educators state that the purpose of physical touch is to treat the child well, give love and to guide the child. It is mainly children who give clear signals of being in need of physical touch who are given access to the educator's closeness. Based on the results and from an intersectional perspective, our conclusion is that younger girls are the category that get the most physical touch. Although physical touch is seen as a natural element in the profession, the meaning of physical touch is rarely discussed among educators.

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My experiences as a Canadian Muslim nurse wearing a hijab have sparked the question concerning the experiences of nurses who, in their daily practice, choose to wear a head cover, an immediate visual signifier of their Muslim identity. I wish to generate understanding of how this religious identity and its racialization intersect with gender to shape nurses’ experiences with anti-Muslim racism. Through listening to the stories of ten Canadian Muslim nurses who were recruited across Canada and who wear different types of the hijab, come from varied and diverse cultural and educational backgrounds, and practice in different healthcare settings and contexts, their experiences are highlighted, and their voices are illuminated, revealing valuable insights into the challenges they encounter in their daily nursing practice. I situate these experiences within a conceptualization of Islamophobia and, more specifically, gendered Islamophobia as a form of anti-Muslim racism that is often experienced by women and girls who are identifiable as Muslims. In this dissertation, I attend to the overarching question: What are the experiences of Canadian Muslim nurses wearing hijab and practicing within the Canadian healthcare system? This question encompasses three sub questions: 1) How do Muslim nurses’ social locations that are produced at the intersections of gender-race-religion converge in understanding their experiences? 2) What are the power relations enacted within the discipline of Canadian nursing that produce and sustain social locations experienced by nurses who wear a hijab? 3) What are the ways these nurses resist their racialization and push against master-narratives that are constructed about them? These questions are approached using narrative inquiry as a research methodology that is informed by critical race feminism and care ethics. These questions are also explored through intersectionality as an analytical lens to unpack the complexities of these nurses’ experiences. In this study I present the nurses’ counter-narrative that challenges the stereotypical assumptions about them and unveils the multilevel contextual power structures that preserve racism within the discipline of nursing and reproduce the processes of racialization experienced by nurses who wear a hijab. In doing so, my aim is to provide a vessel in which the nurses share their stories and to reclaim control over the reductionist Orientalist colonial narratives about them. It is my hope that knowledge gleaned from this study will inform the understanding of the structures and processes that produce and maintain racism within nursing with the goal of advancing transformational change in nursing to achieve social justice. I capture the counter-narrative of nurses who wear a hijab in three composite narratives that I constructed from their stories based on key storylines that I needed to unpack. By ‘composite narrative’ I refer to a technique where several interviews are combined and presented in one or more individual stories that are linked by a shared purpose or identity among research participants. The technique of using composite narratives to present and analyse complex and extensive data is congruent with analyzing stories as a whole instead of fragmenting them. The counter-narrative offers a point of resistance as an alternative discourse that uplifts the voices of the nurses through understanding and generating knowledge about their experiences from their standpoint. The stories of Muslim nurses who wear a hijab bridge a gap in the literature about Muslim nurses’ experiences within the current charged political environment, post 9/11 era, the COVID-19 pandemic, the Quebec ban on wearing religious symbols and the ensuing debates it generated in Canada. Their stories provide a needed and timely understanding of the implications for nursing research, policy, practice, and education to create an inclusive and supportive environment for nurses who wear a hijab. Given the interconnected nature between racism and colonialism, fostering such an environment is inherently anti-racist and decolonial. Importantly, doing the work to create safer, anti-racist spaces for nurses who wear a hijab and to decolonize nursing which would benefit all racialized nurses. / Graduate

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In recent decades, care ethics has become more visible in discussions of contemporary moral problems; however, longstanding ethical theories such as deontology and utilitarianism remain prominent in discussing controversial contemporary issues. I show the relevance of care ethics in discussions of globalization, especially regarding care ethics's applicability to the problem of "global care chains." Global care chains form when a person from a developing nation, usually a female, emigrates to serve as a fulltime nanny or housekeeper for a middle or upper class household. Her remittances pay for another care worker to replace her at home during her absence. This chain of caring labor extends across oceans and involves multiple households and various intricate webs of relationship. Care chains are problematic for three reasons. First, immigrant care workers find themselves particularly vulnerable to manipulation and abuse at the hands of their wealthy employers: Generally, labor laws in most countries do not apply to workers in private households. Second, the consistent migration of female care workers from poorer to wealthier countries eventually damages the socio-emotional commons in these workers' home communities. Third, care chains maintain the global illusion that women have achieved genuine equality with men: Because the gendered division of labor persists in the private and public sphere along with the masculine career model, women generally still find themselves burdened with the second-shift of caring labor in their homes. In response, I propose the use of "caring contracts" to address these conflicts. First, the caring contract shows how care ethics's feminist priorities can work in conjunction with the liberally derived concept of contractual arrangements between seemingly distant parties. Second, caring contracts prohibit the abuse of immigrant care workers while motivating a global conversation regarding the patriarchal and masculinist norms that have encouraged women's reliance on care chains. Privileged men and women will have to reconsider the true value of care work and understand why all capable individuals should participate in its completion. This dialogue would have to include revising global economic polices that have forced women in developing countries to emigrate for employment opportunities. / Philosophy

Yes / In the context of offenders who have learning difficulties, autism and/or social, emotional and mental health problems, their families, and professionals who work with them, I explore caring and ethical research processes via fieldnotes I wrote while carrying out lifestory interviews. Life-story interviews and recording fieldnotes within qualitative criminological, education and sociological research have long since been used to document and analyse communities, institutions and everyday life in the private and public spheres. They richly tell us about specific contexts, research relationships and emotional responses to data collection that interview transcripts alone overlook. It is in the process of recording and reflecting upon research relationships that we can see and understand ‘care-full’ research. But caring and ethical research works in an interdependent and relational way. Therefore, the participant and the researcher are at times vulnerable, and recognition of such is critical in considering meaningful and healthy research practices. However, the acknowledgment that particular types of data collection can be messy, chaotic and emotional is necessary in understanding caring research. / The Leverhulme Trust (RF-2016-613\8).

Yes / This paper is about three working class women academics in their 40s, who are at different phases in their career. I take a reflexive, feminist, (Reay 2000, 2004, Ribbens and Edwards, 1998) life story approach (Plummer, 2001) in order to understand their particular narratives about identity, complicity, relationships and discomfort within the academy, and then how they inhabit care-less spaces. However unique their narratives, I am able to explore an aspect of higher education – women and their working relationships – through a lens of care-less spaces, and argue that care-less-ness in the academy, can create and reproduce animosity and collusion. Notably, this is damaging for intellectual pursuits, knowledge production and markedly, the identity of woman academics. In introducing this work, I first contextualise women in the academy and define the term care-less spaces, then move onto discuss feminist methods. I then explore and critique in some detail, the substantive findings under the headings of ‘complicity and faking it’ and ‘publishing and collaboration’. The final section concludes the paper by drawing on Herring's (2013) legal premise, in the context of care ethics, as a way to interrogate particular care-less spaces within higher education.

Yes / For this paper, emotional and socio-political questions lie at the heart of relationships in understanding intellectual disability and what it is to be a human. While the sexual and intimate is more often than not based on a private and personal relationship with the self and (an)other, the sexual and intimate life of intellectually disabled people is more often a ‘public’ affair governed by parents and/or carers, destabilizing what we might consider ethical and caring practices. In the socio-political sphere, as an all-encompassing ‘care space’, social intolerance and aversion to difficult differences are played out, impacting upon the intimate lives of intellectually disabled people. As co-researchers (one intellectually disabled and one ‘non-disabled’), we discuss narratives from a small scale research project and our personal reflections. In sociological research and more specifically within disability research it is clear that we need to keep sex and intimacy on the agenda, yet also find ways of doing research in a meaningful, caring and co-constructed way. / Childhood and Youth Research Institute at Anglia Ruskin University