Maternity Leave Over Quotes

Sure, equal pay, maternity leaves, and pro sports are important. But a girl can't make a free throw from the foul line if her head's not in the game.

Song of myself I am of old and young, of the foolish as much as the wise, Regardless of others, ever regardful of others, Maternal as well as paternal, a child as well as a man, Stuff'd with the stuff that is coarse and stuff'd with the stuff that is fine, One of the Nation of many nations, the smallest the same and the largest the same, A Southerner soon as a Northerner, a planter nonchalant and hospitable down by the Oconee I live, A Yankee bound my own way ready for trade, my joints the limberest joints on earth and the sternest joints on earth, A Kentuckian walking the vale of the Elkhorn in my deer-skin leggings, a Louisianian or Georgian, A boatman over lakes or bays or along coasts, a Hoosier, Badger, Buckeye; At home on Kanadian snow-shoes or up in the bush, or with fishermen off Newfoundland, At home in the fleet of ice-boats, sailing with the rest and tacking, At home on the hills of Vermont or in the woods of Maine, or the Texan ranch, Comrade of Californians, comrade of free North-Westerners, (loving their big proportions,) Comrade of raftsmen and coalmen, comrade of all who shake hands and welcome to drink and meat, A learner with the simplest, a teacher of the thoughtfullest, A novice beginning yet experient of myriads of seasons, Of every hue and caste am I, of every rank and religion, A farmer, mechanic, artist, gentleman, sailor, quaker, Prisoner, fancy-man, rowdy, lawyer, physician, priest. I resist any thing better than my own diversity, Breathe the air but leave plenty after me, And am not stuck up, and am in my place.

To emphasize how truly backward our society is...let's finish with a little quiz. Let's do it like Jeopardy. In 1990, this government required companies to give a new mother a year's leave at 90% pay. Answer: What was Sweden? This country provided nurseries for most children over eighteen months. Answer: What was Sweden? Nearly half of the children under three in this country were in publicly financed nurseries, and nearly 95% of children three to six were (and are). Answer: What is Denmark? In this country, 95% of children aged three to five are in preschool. Answer: What is France? This country provides care for one quarter of children under three in wholly or partially subsidized nurseries. Answer: What is France? In 1984, this country gave workers twelve weeks of maternity leave with pay. Answer: What is Brazil? (Yes, Brazil!) This country mandated eight weeks of maternity leave WITH PAY. Answer: What is Kenya? (You heard us, Kenya!) This country provided none of these things; instead, to help mothers and small children, its magazines featured profiles of rich celebrity moms who could show women how to do it all. Answer: What was the United States?

The message is clear: a good mother breast feeds. Significantly, this good mother shares a sociocultural profile with women in other developed countries: she is over thirty, is a high earning professional, does not smoke, takes prenatal classes, and benefits from a long maternity leave.

In praise of mu husband's hair A woman is alone in labor, for it is an unfortunate fact that there is nobody who can have the baby for you. However, this account would be inadequate if I did not speak to the scent of my husband's hair. Besides the cut flowers he sacrifices his lunches to afford, the purchase of bags of licorice, the plumping of pillows, steaming of fish, searching out of chic maternity dresses, taking over of work, listening to complaints and simply worrying, there was my husband's hair. His hair has always amazed stylists in beauty salons. At his every first appointment they gather their colleagues around Michael's head. He owns glossy and springy hair, of an animal vitality and resilience that seems to me so like his personality. The Black Irish on Michael's mother's side of the family have changeable hair--his great-grandmother's hair went from black to gold in old age. Michael's went from golden-brown of childhood to a deepening chestnut that gleams Modoc black from his father under certain lights. When pushing each baby I throw my arm over Michael and lean my full weight. When the desperate part is over, the effort, I turn my face into the hair above his ear. It is as though I am entering a small and temporary refuge. How much I want to be little and unnecessary, to stay there, to leave my struggling body at the entrance. Leaves on a tree all winter that now, in your hand, crushed, give off a dry, true odor. The brass underside of a door knocker in your fingers and its faint metallic polish. Fresh potter's clay hardening on the wrist of a child. The slow blackening of Lent, timeless and lighted with hunger. All of these things enter into my mind when drawing into my entire face the scent of my husband's hair. When I am most alone and drowning and I think I cannot go on, it is breathing into his hair that draws me to the surface and restores my small courage.

She'd once read a description of new motherhood that had struck her, at the time that she was returning to work after maxing out her maternity leave allowance, as a beautiful metaphor for her own days back at the office. It was that mother and baby are like a ball of yarn, and when the mother leaves the baby's side, it's as if the baby grabs hold of the loose end, a tug that both mother and baby feel in their every fiber. As they both move through the hours spent apart, the string unravels more and more, and then just when each is starting to feel diminished, barely even a ball of yarn at all anymore, it's time for the mother to make her way back. Together again, they need only a bit of time to wind the string back up, and then it's as if they had never been apart, right up until they wake up and do it all over again.

His message delivered, Gabriel departed, leaving the chosen Virgin of Nazareth to ponder over her wondrous experience. Mary's promised Son was to be "The Only Begotten" of the Father in the flesh; so it had been both positively and abundantly predicted. True, the event was unprecedented; true also it has never been paralleled; but that the virgin birth would be unique was as truly essential to the fulfilment of prophecy as that it should occur at all. That Child to be born of Mary was begotten of Elohim, the Eternal Father, not in violation of natural law but in accordance with a higher manifestation thereof; and, the offspring from that association of supreme sanctity, celestial Sireship, and pure though mortal maternity, was of right to be called the "Son of the Highest." In His nature would be combined the powers of Godhood with the capacity and possibilities of mortality; and this through the ordinary operation of the fundamental law of heredity, declared of God, demonstrated by science, and admitted by philosophy, that living beings shall propagate—after their kind. The Child Jesus was to inherit the physical, mental, and spiritual traits, tendencies, and powers that characterized His parents—one immortal and glorified—God, the other human—woman.

In that place there were no train stations, crowded ferries, or boulevards where everyone bumped into each other as they walked. There were no lampposts, bridges, or towers either. Everything consisted of a great meaning. One part of that meaning was haste, the other part was agitation. Every tiny thing was a reflection of that greater meaning. Drawn curtains, leaving the workplace at the end of the working day, and the squares where lovers arranged to meet, were all reflections of it. If it rained, and washed and cleansed the city’s dirt for days, it would still be that meaning that emerged with the first ray of sunshine. Time that ticked on in maternity hospitals, in back streets and in late night bars, toyed with the city’s pace. People forgot the sun, the moon, and the stars and lived only with times. Time for work, time for school, time for an appointment, time to eat, time to go out. When it was finally time to sleep, people had no more strength or desire left to think about the world. They let themselves go in the darkness. They were dragged along by a single meaning, a meaning that was hidden in every single thing. What was that meaning and where was it taking us? People created small pleasures for themselves to stop their minds from clouding over with such questions, and chased after them relentlessly. They ran away from life’s hardships, slept peacefully, and thus lightened their minds’ burden. And their hearts’. They believed that. Until a wall inside them came crashing down and their hearts were crushed.

… Where are the ways through black wastes? God, do not abandon us! What are you summoning, God? Raise your hand up to the darkness above you, pray, despair, wring your hands, kneel, press your forehead into the dust, cry out, but do not name Him, do not look at Him. Leave Him without name and form. What should form the formless? Name the nameless? Step onto the great way and grasp what is nearest. Do not look out, do not want, but lift up your hands. The gifts of darkness are full of riddles. The way is open to whomever can continue in spite of riddles. Submit to the riddles and the thoroughly incomprehensible. There are dizzying bridges over the eternally deep abyss. But follow the riddles. Endure them, the terrible ones. It is still dark, and the terrible goes on growing. Lost and swallowed by the streams of procreating life, we approach the overpowering, inhuman forces that are busily creating what is to come. How much future the depths carry! Are not the threads spun down there over millennia? Protect the riddles, bear them in your heart, warm them, be pregnant with them. Thus you carry the future. The tension of the future is unbearable in us. It must break through the narrow cracks, it must force new ways. You want to cast off the burden, you want to escape the inescapable. Running away is deception and detour. Shut your eyes so that you do not see the manifold, the outwardly plural, the tearing away and the tempting. There is only way and that is your way; there is only one salvation and that is your salvation. Why are you looking around for help? Do you believe that help will come from outside? What is to come will be created in you and from you. Hence look into yourself. Do not compare, do not measure. No other way is like yours. All other ways deceive and tempt you. You must fulfil the way that is in you. Oh, that all men and all their ways become strange to you! Thus might you find them again within yourself and recognize their ways. But what weakness! What doubt! What fear! You will not bear going your way. You always want to have at least one foot on paths not your own to avoid the great solitude! So that maternal comfort is always with you! So that someone acknowledges you, recognizes you, bestows trust in you, comforts you, encourages you. So that someone pulls you over onto their path, where you stray from yourself, and where it is easier for you to set yourself aside. As if you were not yourself! Who should accomplish your deeds? Who should carry your virtues and your vices? You do not come to an end with your life, and the dead will besiege you terribly to live your unlived life. Everything must be fulfilled. Time is of the essence, so why do you want to pile up the lived and let the unlived rot?

At the American Center for Law and Justice (ACLJ), we have worked with our international affiliate in Pakistan to combat the egregious international crimes that spring from this and other bigoted and intolerant cultures. One of our more high-profile cases revolves around Parwasha, an eight-year-old Christian girl in Pakistan whom Muslim men attacked in the public streets. Why? Because of the honor and shame culture. Here’s what happened. Parwasha’s maternal uncle, Iftikhar Masih, was visiting his Muslim girlfriend, Samina, late one night at her home. Interreligious romantic relationships are not accepted in Pakistan, largely due to the Muslim faith and the surrounding culture impacted by being predominantly Muslim. Therefore the girlfriend’s Muslim family was furious. Parwasha’s uncle admitted to the relationship and explained that he was invited over. But this did nothing to assuage the dishonor felt by Samina’s family, who called the village elders’ council. The family lied, telling the council that Iftikhar had robbed their house the night before and stolen a lot of money. Iftikhar told the council the true story. But the Muslim family decided that their honor had been besmirched. In their minds, the only way to correct this would be by humiliating a woman in the Christian family. So when young Parwasha was walking home from school the next day, they kidnapped her, stripped her naked, beat her, and left her in the streets. When Parwasha’s family sought help from the village elders (who were Muslim), they didn’t respond. When Parwasha’s grandfather went to the police station to file charges, he discovered that the Muslim family had already filed trumped-up charges against his family, charging them with assaulting and shaming Samina. The local police arrested members of Parwasha’s family and detained them until the village elders’ council could work everything out between the Muslim and Christian families. The council determined that the Christian family would have to sell its property and leave the area within thirty days. This is a common punishment doled out to non-Muslim families who are targeted by Muslims angry at them for any given reason.

About 41 percent of mothers are primary breadwinners and earn the majority of their family’s income. Another 23 percent of mothers are co-breadwinners, contributing at least a quarter of the family’s earnings.30 The number of women supporting families on their own is increasing quickly; between 1973 and 2006, the proportion of families headed by a single mother grew from one in ten to one in five.31 These numbers are dramatically higher in Hispanic and African-American families. Twenty-seven percent of Latino children and 51 percent of African-American children are being raised by a single mother.32 Our country lags considerably behind others in efforts to help parents take care of their children and stay in the workforce. Of all the industrialized nations in the world, the United States is the only one without a paid maternity leave policy.33 As Ellen Bravo, director of the Family Values @ Work consortium, observed, most “women are not thinking about ‘having it all,’ they’re worried about losing it all—their jobs, their children’s health, their families’ financial stability—because of the regular conflicts that arise between being a good employee and a responsible parent.”34 For many men, the fundamental assumption is that they can have both a successful professional life and a fulfilling personal life. For many women, the assumption is that trying to do both is difficult at best and impossible at worst. Women are surrounded by headlines and stories warning them that they cannot be committed to both their families and careers. They are told over and over again that they have to choose, because if they try to do too much, they’ll be harried and unhappy. Framing the issue as “work-life balance”—as if the two were diametrically opposed—practically ensures work will lose out. Who would ever choose work over life? The good news is that not only can women have both families and careers, they can thrive while doing so. In 2009, Sharon Meers and Joanna Strober published Getting to 50/50, a comprehensive review of governmental, social science, and original research that led them to conclude that children, parents, and marriages can all flourish when both parents have full careers. The data plainly reveal that sharing financial and child-care responsibilities leads to less guilty moms, more involved dads, and thriving children.35 Professor Rosalind Chait Barnett of Brandeis University did a comprehensive review of studies on work-life balance and found that women who participate in multiple roles actually have lower levels of anxiety and higher levels of mental well-being.36 Employed women reap rewards including greater financial security, more stable marriages, better health, and, in general, increased life satisfaction.37 It may not be as dramatic or funny to make a movie about a woman who loves both her job and her family, but that would be a better reflection of reality. We need more portrayals of women as competent professionals and happy mothers—or even happy professionals and competent mothers. The current negative images may make us laugh, but they also make women unnecessarily fearful by presenting life’s challenges as insurmountable. Our culture remains baffled: I don’t know how she does it. Fear is at the root of so many of the barriers that women face. Fear of not being liked. Fear of making the wrong choice. Fear of drawing negative attention. Fear of overreaching. Fear of being judged. Fear of failure. And the holy trinity of fear: the fear of being a bad mother/wife/daughter.

Jenny, what can I do to help?” Westhaven’s expression was merely genial, but in his words, Jenny heard determination and that most dratted of holiday gifts, sibling concern. “Help?” “You’re quiet as a dormouse. Maggie says you’re chewing your nails. Louisa reports that you’re taking odd notions, and Sophie won’t say anything, but she’s clearly worried. Her Grace muttered something about regretting all the time she’s permitted you to spend among the paint fumes.” “What would Her Grace know of paint fumes?” What would the duchess know of anything relating to painting? “She’s our mother. Where knowledge fails, maternal instinct serves. Is Bernward troubling you?” Westhaven was an excellent dancer, and if Jenny did not finish the dance with him, Her Grace would casually suggest that tomorrow be a day to rest from the activity in the studio. The idea made Jenny desperate. “Westhaven, you must not involve yourself in anything to do with Elijah.” “Elijah.” Westhaven’s gaze shifted to a spot over Jenny’s shoulder. “And does he call you Jenny?” He calls me Genevieve, and sometimes he even calls me “woman.” “He calls me talented and brilliant but uneducated and unorthodox too. I’ve enjoyed working with him these past weeks more than anything—” “Excuse me.” Elijah had tapped Westhaven on the shoulder. “May I cut in?” Westhaven’s smile was diabolical. “Of course. Jenny would never decline an opportunity to dance with a family friend.” Family friend? Her blighted, interfering, perishing brother was laying it on quite thick. Elijah bowed. “Lady Genevieve, may I have what remains of this dance?” Two days remained. Two days and three nights. Jenny curtsied and assumed waltz position. As Elijah’s hand settled on her back, his scent wafted to her, enveloping her in his presence. “You’re avoiding me,” he said. “You needn’t. I’ll be leaving soon, and I hope we can at least part friends.” With her siblings, she could dissemble and maintain appearances, but with Elijah… “I am honored you think me a friend, Elijah.” And he danced wonderfully, with the same sense of assurance and mastery that he undertook painting… and lovemaking. “I am your friend too, Genevieve.

Another ambiguity in debates over work and welfare concerns time. Any duty to work must include a time dimension. Advocates of the new work regime often seem to assume that “workers” should always be working—occupying a full-time job (forty or more hours a week), forty-eight to fifty weeks a year (excluding leaves for illness, injury, or maternity), every year of their adult lives (excluding periods of full-time education), until retirement age. But why are these the only kind of “workers” who have fulfilled their moral or civic duties with respect to work? Arguably, we should consider someone a worker in good moral or civic standing even if he or she takes periods off from work—say, to do care work (if this is not considered “work”), to augment or develop new skills, to participate in activities that, though not considered “work,” promote social welfare, or to just take a break to do something more personally satisfying. Setting aside the details, the point is that even in a society that regards work as a duty, there can be a variety of work regimes and we should consider whether a less onerous regime, with more opportunity for leisure, would be both desirable and feasible.

Touch was a main channel of communication among the forest people. Among Terrans touch is always likely to imply threat, aggression, and so for them there is often nothing between the formal handshake and the sexual caress. All that blank was filled by the Athsheans with varied customs of touch. Caress as signal and reassurance was as essential to them as it is to mother and child or to lover and lover; but its significance was social, not only maternal and sexual. It was part of their language, it was therefore patterned, codified, yet infinitely modifiable. “They’re always pawing each other,” some of the colonists sneered, unable to see in these touch-exchanges anything but their own eroticism which, forced to concentrate itself exclusively on sex and then repressed and frustrated, invades and poisons every sensual pleasure, every humane response: the victory of a blinded, furtive Cupid over the great brooding mother of all the seas and stars, all the leaves of trees, all the gestures of men...

Liv, you're pregnant... now. you have your career and the huge responsibilities that come with that job... now.' She paused. 'But "now" is not for ever. What I'm saying is: you have choices. You could keep working as you are and have another baby later on, or not, if you decide not to. Or you could take some maternity leave and have this baby now, then find a different job, or even go back to the same job later on. It's a question of timing - and working out what's right for you.' The trawler disappeared over the horizon. 'I think that might be the part of the problem. You deciding what you want.