Surrogacy is not a new idea; indeed, there is a precedent in the book of Genesis, with the story of Abraham, Sarah and Hagar, the slave who bears Abraham’s son Ishmael. There have always been people (usually men) who have sought to continue their bloodlines while circumventing the social structures and sexual taboos set up by others (again, usually men). Right now, however, a combination of factors – improvements in embryo transfer technology, changing family structures, the rise of global capitalism – have created expectations and possibilities the likes of which we simply have not seen before.
For feminists it can be tempting to see these changes in wholly positive terms, as challenges to both social norms and reproductive determinism. Henceforth the continuation of the species need not be tied to compulsory heterosexuality and innate biological functions. But this only tells half the story. For the consumer, it seems, anything is achievable. For the supplier, on the other hand, pregnancy remains what pregnancy always has been: a risky, unpredictable, deeply personal experience. Embryos can be created in laboratories but human beings take shape – where? In wombs? In mothers? In families? Such distinctions matter but it takes more than scientific progress and legal reform to make them clear.
Neither the physical reality nor the emotional aftermath of pregnancy fit into our neat little categories for how society is organised. It produces something of immeasurable value yet it has no immediate monetary worth. It is hard, dangerous work yet it involves no skill and can be endured by even the most reluctant of participants.
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The GLP aggregated and excerpted this blog/article to reflect the diversity of news, opinion and analysis. Read full, original post: The feminist history of surrogacy: should pregnancy give a woman rights over a baby?
