Youth Subgroups who Receive John F. Chafee Foster Care Independence Program Services

To date over two billion dollars have been invested in the John F. Chafee Foster Care Independence Program (CFCIP) to help youth who are transitioning out of foster care to achieve self-sufficiency through an array of independent living services. Although states are required to report CFCIP service provision to the National Youth in Transition Database (NYTD), the degree of heterogeneity of the aging out population from the service receipt perspective and state implementation is unknown. The CFCIP calls for a deeper understanding of the underlying patterns of services receipt to prepare for youth’s successful transition to adulthood. Based on the population of 68,057 first-time youth who received CFCIP services in FY2011-FY2013 from the NYTD, we used multi-level latent class analysis (MLCA) to identify underlying combinations of service receipt that may be influenced by youth-level and state-level characteristics. We identified the most preferred model based on interpretability, fit statistics, and split-half replication. The optimal model was a three-class, MLCA solution characterized by a high-service receipt profile, an independent living assessment and academic support receipt profile, and a limited service receipt profile. Among male and female youth, age, education level, and whether states serve youth aged 18 or above were significant characteristics associated with LCA profile membership. States could benefit from understanding existing service receipt patterns and gaps to optimize decisions on service delivery in order to meet youth needs and to identify specific services that may prepare youth aging out of foster care towards positive outcomes.     

Rehabilitating Self-Sacrifice: Care Ethics and the Politics of Resistance

ABSTRACT

How should feminists view acts of self-sacrifice performed by women? According to a long-standing critique of care ethics such acts ought to be viewed with scepticism. Care ethics, it is claimed, celebrates acts of self-sacrifice on the part of carers and in doing so encourages women to choose caring for others over their own self-development. In doing so, care ethics frustrates attempts to liberate women from the oppression of patriarchy. Care ethicists have responded to this critique by noting limits on the level, form, or scope of self-sacrifice that work to restrict its role in their theories. While we do not here take issue with the initial feminist critiques of self-sacrifice, we suspect that the strategies offered by Care ethicists in response are importantly flawed. Specifically, these responses undervalue the positive roles that self-sacrifice can play in fighting patriarchal oppression. As a result, in attempting to restrict an oppressive norm, these responses risk foreclosing on valuable means of resistance. Our aim is to explore these positive roles for self-sacrifice and thereby rehabilitate its standing with feminists.