HER BODY, MY BABY: SURROGATE MOTHERHOOD AND FETAL ABDUCTIONS IN THE UNITED STATES SINCE ROE VS. WADE by Sandra Reineke, Ph.D. Associate Professor of Political Science and Women’s Studies University of Idaho
[email protected] Do not cite without permission by the author. 2 In their political campaigns for reproductive rights in the 1970s and 1980s, feminists in the United States and elsewhere made the female body a central focus in their quest for equal citizenship. Their political demands were perhaps best encapsulated in the famous campaign slogan “My Body Belongs to Me,” which activists used to raise public awareness about women’s lack of reproductive freedom mirrored as it was in societal equations of womanhood with motherhood. Around the same time, the invention and development of in-vitro fertilization and related medically assisted reproductive practices include “third-party reproduction,” such as egg donation and surrogate motherhood, soon pointed towards the political limitations of the feminist claim to equal bodily integrity as science and medicine began to move human reproduction outside of women’s bodies (Petchesky 1995). To date feminist theorists and activists remain divided about the pros and cons of assisted reproductive technologies (ARTs). Generally, speaking, “liberal” feminists have argued that ARTs broaden women’s reproductive choices, while “difference” or “cultural” feminists claim that science and medicine increasingly pathologize and control women’s bodies and thus women’s reproductive decisions (Shanley 1993; Reineke 2008). At the basis of the current academic and public debates in the United States and elsewhere about third-party reproduction and related medical technologies, lie the theoretical insights of the French philosopher and writer Simone de Beauvoir, who demonstrated in her path breaking study Le Deuxième sexe (1949), how patriarchal body politics control women’s reproductive lives through gendered expectations about women’s role in society as mothers.