The term “Cab Mom” is taken from the Fair Mobility State of the Art document, which provides a detailed insight into the current state of mobility as related to gender inequalities, and justice.
Produced by Wonderland, these short films aim to raise awareness on mobility and public space as it pertains to women and gender minorities.

From the State of the Art document regarding the term:

“The car appears to be a mode of travel suited to the complex chains of travel and the numerous stops made by women – especially mothers – in their daily mobility (Miralles-Guasch et al., 2016). This is particularly the case for single mothers, who take advantage of the flexibility of the car to respond to the spatial and temporal complexity of their activity schedules (Cerda, 2023), even among women on low incomes (Blumenberg, 2004; Rosenbloom & Burns, 1994). Insofar as public transport offers are not wheelchair-friendly, the car becomes essential for the mobility of mothers whose children have a disability (Landby, 2019). The spread of driving among women has thus been accompanied by an increase in the number of journeys and distances required for domestic work (taking children to school, leisure activities, shopping, etc.). In this way, the automobile no longer represents a symbol of women’s emancipation, but rather the extension of domestic work to a space larger than the home (Demoli, 2014). The figures of the “cab mom” and chauffeuring highlight the constraints placed on driving mothers (Schwanen, 2007).”

The term “the experience of movement” is taken from the Fair Mobility State of the Art document, which provides a detailed insight into the current state of mobility as related to gender inequalities, and justice.
Produced by Wonderland, these short films aim to raise awareness on mobility and public space as it pertains to women and gender minorities.

From the State of the Art document regarding the term:
“Because women make greater use of more frugal modes of transport, emitting fewer greenhouse gases and pollutants, there are of interest to research into sustainable mobility (Hanson, 2010; Shaw, 2020; Kwagan-Kagan, 2020; Peters, 2013; Root et al., 2000). According to Miralles-Guash and her colleagues (2016) in Spain, “in both urban and rural areas, women made greater use of more sustainable [walking and public] transport than men” (p. 9). However, in the same way that poor people’s sobriety stems from their lack of resources, women’s sobriety is partly due to the persistence of gender norms. For women, the trend towards less polluting modes of transport is also explained by a lack of access to faster, more expensive modes, such as the private car, for economic reasons and social norms. The absence of a critical distance from the weight of power relations therefore may result in an essentialization of ‘feminine’ practices: “there are some causes for hope for women being able to lead moves towards more sustainable transport” (Root & al., 2000, p.381).

Furthermore, when walking or cycling in the public space, or travelling by public transport, bodies are particularly visible. Those who deviate from the dominant cisgender, white, male and able-bodied norm are exposed to more violence. The experience of movement must therefore be understood in terms of power relations between people, according to gender, age, class or ethnicity. It is therefore important to look at mobility as a lived experience, which differs not only between social groups but also between residential contexts.”