This paper shows that assemblage thinking and actor-network theory (ANT) have much more to gain from each other than debate has so far conceded. Exploring the conjunctions and disjunctions between the two approaches, it proposes three cross-fertilisations that have implications for understanding three key processes in our sociomaterial world: stabilisation, change and affect. First, the conceptual vocabulary of ANT can enrich assemblage thinking with an explicitly spatial account of the ways in which assemblages are drawn together, reach across space and are stabilised. Second, each approach is better attuned to conceptualising a particular kind of change in sociomaterial relations: ANT describes change without rupture, or fluidity, whereas assemblage thinking describes change with rupture, or events. Third and last, assemblage thinking could fashion ANT with a greater sensitivity for the productive role of affect in bringing socio-material relations into being through the production of desire/wish (d esir). We demonstrate the implications of these cross-fertilisations for empirical work through a case study of the global market for assisted reproduction.
Reproduction has been the privileged site of post-colonial eugenic politics through which the future national body is regulated in racial terms. Nikolas Rose argues that new forms of liberal eugenics have replaced traditional state biopolitics. In the current bioeconomy, it is no longer the state but active consumers that make (racialized) reproductive choices. The market of assisted reproductive technologies (ART) in Mexico serves as an empirical case to argue that the liberal eugenics practiced in this market recasts rather than replaces traditional state biopolitics. This becomes evident in (1) the racialized access to surrogacy programs in Mexico and (2) in giving higher value to white sex cells, while (3) devaluing the genetic traits of non-white women through the selection and classification processes of reproductive laborers. Analyzing the transnational geographies of surrogacy markets in Mexico, the article investigates how future bodies are whitened through biomedical practices and consumer choices that are shaped by and simultaneously reinforce (post-)colonial imaginaries of white desirability.
While Michael Billig's 'banal nationalism' points to the significance of the trivial reproduction of national representations in everyday routines, feminist political geographers have highlighted how the nation is brought into being through embodied and emotional practices. Building upon and extending these notions of the nation as represented and embodied, the paper argues that the nation also takes shape through bodily encounters and joyful as well as painful affections. In what we call 'affective nationalism', the nation emerges in moments of encounter between different bodies and objects through embodying, sharing, enjoying or disliking what feels national. We combine a Deleuzian reading of affect that discloses the mechanisms of material becomings with feminist scholarship sensitive to how bodies affect and are affected differently by materially produced nationalisms. Based on ethnographic field research in Azerbaijan, which we present in three vignettes, we untangle the affective becoming of national bodies, objects and places during a publicly staged ceremony of the collective remembrance of martyr and the celebration of a national holiday within the realm of a family. The paper makes two contributions to researching affective nationalism. First, it enquires into how people identify with Azerbaijan through their capacities to affect and to be affected by what feels national and, second, it explores how affective nationalism can be captured through vignettes of affective writing.
The booming business of global surrogacy has come to a halt: one surrogacy hub after the other has started to regulate the incremental flow of intended parents to the Global South hoping to fulfill their desire for a baby with the help of a foreign surrogate laborer. Thailand and Nepal have banned surrogacy altogether; India and Mexico insist on the altruistic nature of their surrogacy arrangements. As the drive for altruistic surrogacy suggests, the baby holds an exceptional position in many societies: ideas about the ‘unique’ maternal bond create public unease about the commercialization of babies in surrogacy markets. Drawing on economic sociology and theories of affect, this paper argues that multiple processes of affective attachment, detachment and reattachment shape transnational surrogacy journeys. Based on ethnographic fieldwork in Mexico’s surrogacy industry, the paper studies processes of commodification and decommodification in three instances of market-making: (1) the assignment of value and a price to reproductive laborers’ bodies on the basis of affective postcolonial geographies of beauty; (2) the affective/effective organization of the market encounter through contracts and communication rules and (3) the detachment of the final ‘good’ of the baby from the surrogate laborer. Transnational surrogacy arrangements, the paper concludes, are always forms of partial commodification – no matter whether they are framed as altruistic or commercial – because processes of affective/effective attachment and detachment are fundamental for delineating the intimate boundaries of families that come into life with the assistance of the globally operating surrogacy industry.
This paper explores how reproductive life has changed through the development, transnational spread, and commercialization of assisted reproductive technologies (in vitro fertilization, gamete donation, and surrogacy). perspective into the study of assisted reproductive technologies and reproductive economic geographies that push the boundaries of economic geography towards the economies of (assisted) reproduction.This is an open access article under the terms of the Creative Commons Attribution License, which permits use, distribution and reproduction in any medium, provided the original work is properly cited.
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