The paper examines a case of cross-border reproductive care that happens in reverse by looking at Israeli--Romanian transnational ova traffic. The state of Israel claims to have the most IVF clinics per capita in the world, some of the highest success rates in the use of assisted reproductive technology, very liberal regulation of these technologies and the most heavily subsidized IVF in the world. This support and the government's demographic policies are designed to encourage the growth of the Jewish population in its demographic race against Palestinians. Yet transnational egg donation is very costly and reimbursement to patients a slow and involved process. Hence, while transnational ova donation is increasing in Israel, only a few can afford to participate in this border crossing. Further, new laws are meant to forbid cross-religious donation in Israel, hardening the borders of the Jewish State. Romanian ova donors are part of the global majority, exploited by markets' incursions into new niches in bodies. The history of Romanian oppression of women's reproduction makes today's women willing to undergo invasive treatment for very little compensation, even when there is the possibility of injury. This paper documents reverse traffic reproduction, which maintains, rather than addresses, inequalities.
This review analyzes the emerging literature on reproductive tourism through a metaphorical “reproscope,” focusing largely on cross-border egg donation and surrogacy as the prime areas of contemporary anthropological investigation. While acknowledging that reproductive travel is not new, this article recognizes that there has been an increased volume of such travel over the past couple of decades. It provides an overview of the major areas of anthropological investigation into these transnational phenomena, globalization, stratification, exploitation, race, nationalism, religion, biopower, and bioethics. I propose that these areas of investigation may provide key indications about the preoccupations of anthropology today. Namely, what kind of discipline does anthropology imagine itself to be?
This paper explores reproductive justice from the perspective of those at the beginning of the value chain of reproduction. This vantage point of egg providers can help lend important insights into the wider processes of family-making across borders today. It centres on ethnographic research conducted on contemporary cross-border egg provision performed by female migrant workers in Spain. Through this intersectional perspective, we stand to gain deeper insights into cross-border reproduction more widely. Egg provision can be a way for migrant women to gain temporary financial benefit. In a system that does not provide equal access for migrants to work and care, female migrants make themselves extractable commodities. As such, they are both a commodity and a worker at the same time. The example of female migrant workers providing eggs can be used to reflect more generally on egg provision, and on cross-border reproduction and reproductive justice models as used in queer cross-border family-building. Taken within the broader framework of reproductive justice, and with the struggles of lesbian, gay, bisexual and transgender cross-border reproduction in mind, the paper begins by asking how three intersecting inequalities due to (1) migration/citizenship, (2) joblessness/contract working and (3) race facilitate the industry of cross-border reproduction? In what ways do female migrant workers mobilize their reproductive potential, including time, whiteness, other racial/phenotypic similarity to commissioning parents, and unstable work lives in cross-border egg donation? The paper ends with an argument for focusing analytical and political attention on the needs of those providing eggs; the most prized material resources for cross-border reproduction.
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