3 Matching Annotations
  1. Last 7 days
    1. The 1960s and 1970s saw the first steps toward the policies we see today in TANF that take away assistance from families where an adult doesn’t meet a work requirement. The entry of more mothers, especially white mothers, into the workforce shifted public expectations about single mothers and work outside the home. Additionally, growing media attention to a “welfare crisis” and claims that AFDC incentivized women not to marry or work pressured federal policymakers to adopt a new approach to single mothers living in poverty.[93] Many began moving away from the idea that AFDC mothers’ primary responsibility should be caring for their children in the home, rather than working.

      This shift hits the family in my class budget directly. One parent can only work part-time because our autistic son needs an adult at home, and that caregiving is real work even though it’s unpaid. A program built on mandatory work requirements treats that parent as someone who just isn’t working enough, instead of someone already doing a full-time job at home. When I compared my budget to EPI, the $0 for child care looked like savings, but it was really lost income. TANF’s design doesn’t count that care as work at all.

    2. The majority of recipients who found work took jobs in low-paying sectors such as food service and child care, where Black and Latina mothers already were overly represented.

      This describes the family I budgeted for this week. One parent works in a cafeteria and the other is a part-time personal care aide, the exact low-wage sectors the report names. Even with two working adults, they came up thousands of dollars short every year. TANF’s answer to poverty is to push people into work, but this family shows that work in these jobs doesn’t lift a family out of poverty. The problem is the wages, not whether people are willing to work.

  2. Sep 2026
    1. That man over there says that women need to be helped into carriages, and lifted over ditches, and to have the best place everywhere. Nobody ever helps me into carriages, or over mud-puddles, or gives me any best place! And ain't I a woman? Look at me! Look at my arm! I have ploughed and planted, and gathered into barns, and no man could head me! And ain't I a woman? I could work as much and eat as much as a man - when I could get it - and bear the lash as well! And ain't I a woman? I have borne thirteen children, and seen most all sold off to slavery, and when I cried out with my mother's grief, none but Jesus heard me! And ain't I a woman?

      This middle section of Sojourner Truth's speech is powerful in conveying the concept of intersectionality because she is able to pinpoint how Black women experience oppression different from white women. Although white women are oppressed in relation to the dominant white power structure, Black women face an additional layer of oppression through racism. Truth highlights how a women's movement led primarily by white women could potentially misrepresent or overlook the experiences of Black women, whose struggles are shaped by both gender and race.