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In this article, I draw on anthropological and feminist scholarship on the body and the nature/culture divide as a framework for understanding the place of surrogate mothers in a conceptual ideology that connects motherhood with nature. I explore links between the medicalization of childbirth in Israel and the personal agency of surrogate mothers as relayed through interviews. Taking the patriarchal context of the Israeli surrogacy law of 1996 into consideration, I underscore surrogates' imaginative use of medical metaphors as tools for the subversion of surrogacy's threatening social connotations. By redefining the surrogate body as "artificial" and locating "nature" in the commissioning mother's body, surrogates adopt medical rhetoric to transform surrogacy from a transgressive act into an alternative route toward achieving normative Israeli national reproductive goals.

This article examines pregnancy as a dyadic body-project within surrogate motherhood arrangements. In gestational surrogacy arrangements, the surrogate mother agrees to have an embryo that has been created using IVF, with the genetic materials of the intended parents or of anonymous donors, surgically implanted in her womb. Based on anthropological fieldwork among Jewish-Israeli surrogates and intended mothers involved in these arrangements, this article focuses upon the interactive identity management practices that the women jointly undertake during the pregnancy. For each side, creating an unambiguous definition of motherhood was central to their individual identity-work. For surrogates, the possible imputations of immorality required redefining pregnant embodiment as separate from maternal identity, while for intended mothers, the surrogate’s embodiment of the pregnancy represented competing claims to their own maternity. Through verbal communication and through practices of disembodiment and vicarious embodiment, the women construct a ‘shifting body’ which they use to designate the social label of pregnancy, identity-building processes associated with pregnant embodiment, and even the lived experience of pregnancy. This example of a dyadic body-project contributes to the existing scholarship on the role of the body in the management of identity. While previous works have examined projects of the body as individualistic pursuits, the shifting body exemplifies that body-projects can be collaborative, dual forms of identity-work and that pregnancy can be the site of these projects.

Research has suggested that religion and spirituality may inform individuals' interpretation of and responses to uncertainty during pregnancy including the possibility of genetic disorders. In this study, 25 qualitative interviews were undertaken with ultra-Orthodox [Haredi] Jewish women about their experiences with uncertainties related to pregnancy, prenatal care, and prenatal diagnosis. We found that women draw upon a particular set of faith-based concepts to cope with the uncertainties of pregnancy and to make decisions regarding prenatal testing. The women draw on the religious concepts of faith and certainty, which are based on trusting that God will not test them beyond what they can withstand. When prenatal screening indicates a possible fetal anomaly or when a disabled child is born, these women interpret the situation as a God-sent ordeal in which they are called upon to prove their trust and certainty in God's plan and to resist the uncertainties generated by the probability-based technologies. This research has implications for genetic service providers when discussing prenatal testing and fetal anomalies with Haredi women.

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Drawing on a comparison of two ethnographic research projects on surrogacy in the United States and Israel, this paper explores surrogates' views about motherhood and parenthood, relationships and relatedness. The paper challenges three myths of surrogacy: that surrogates bond with the babies they carry for intended parents, that it is immoral not to acknowledge the surrogates' maternity, and that surrogacy upsets the moral order of society by dehumanizing and commodifying reproduction. Contrasting the similarities and differences in the voices of surrogates from these studies, the authors argue that surrogates draw on ideas about technology, genetics and intent in order to explain that they do not bond with the child because they are not its mother. This is followed by an exploration of surrogates' definitions of what constitutes parenthood, suggesting that in both contexts, surrogates draw clear boundaries between their own family and that of the intended parents. Finally, it is suggested that surrogates expect a relationship, or a bond, to develop with the intended parents and view their contribution as exceptional moral work which involves nurturing, caring, friendship and solidarity. The paper concludes that for surrogates in the USA and in Israel, maternity, bonding and kin-ties are not automatic outcomes of pregnancy, but a choice. Surrogates in both contexts hold that bonding with other people's children as if they were one's own is wrong while bonding with their couple and creating 'fictive kin' ties with them is the logical outcome of the intense and intimate process of collaborative baby-making.

This article contributes to the anthropology of morality through an ethnographic focus on the consultations of religiously observant Jews with rabbis and medical specialists regarding dilemmas surrounding prenatal diagnosis of fetal anomalies. Our ethnography looks at religious couples who consult rabbinic authorities on their reproductive dilemmas rather than making autonomous decisions and the procedures of decision-making that rabbis enact. We examine the rabbis' emic practice of dividing moral labor and outsourcing it in a chain reaction to various medical and rabbinic experts. The purpose of outsourcing moral decisions and aggregating expert opinions is to lighten the heavy weight of moral responsibility for consultees as well as for the rabbinic consultants. In seeking expert consultations, people might actually be opting for liberation from freedom of choice-at least as defined in the model of autonomous decision-making-rather than merely submitting to an authoritative doctrinarian power, whether of religion or biomedicine. [moral labor, religion, prenatal diagnosis, biomedicine, Orthodox Jews] RESUMEN Este artículo contribuye a la antropología de la moralidad a través de un enfoque etnográfico sobre las consultas de judíos religiosamente observantes con rabinos y especialistas médicos relacionadas con los dilemas que rodean el diagnóstico prenatal de anomalías fetales. Nuestra etnografía mira a las parejas religiosas quienes consultan autoridades rabínicas sobre sus dilemas reproductivos en vez de tomar decisiones autónomas y los procedimientos de toma de decisiones que los rabinos ponen en marcha. Examinamos la práctica emic de los rabinos de dividir la labor moral y externalizarla en una reacción en cadena a varios expertos médicos y rabínicos. El propósito de la externalización de la labor es aligerar la carga pesada de responsabilidad moral para con los consultados, así como para los consultantes rabínicos. Al buscar consultas de expertos, las personas podrían realmente estar optando por liberación de la libertad -por lo menos como definida en el modelo de toma de decisión autónoma-en vez de meramente someterse a un poder autoritativo doctrinario, sea de la religión o la biomedicina. [labor moral, religión, diagnóstico prenatal, biomedicina, judíos ortodoxos] " " " "

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