&amp;quot;Longing for a Child&amp;quot;: Perceptions of Motherhood among Israeli-Jewish Women Undergoing In Vitro Fertilization Treatments

Haelyon, Hilla

doi:10.1353/nsh.2006.0020

Cited by 6 publications

(6 citation statements)

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“…Among those who are able to access ARTs, gender identities are often deeply implicated in the process of ART utilization (Becker & Nachtigall 1994, Haelyon 2006, Inhorn 2002a, Nachtigall et al 1992, Throsby 2004. ARTs themselves are gendered technologies, with highly specific and differentiated applications on men's and women's bodies (Konrad 1998).…”

Section: Gender Embodiment and Subjectivitiesmentioning

confidence: 99%

“…Israeli society is ardently pronatalist, with ARTs viewed as a way to reproduce the nation through the birth of Jewish babies. The religious emphasis on procreation, plus the fear of being outnumbered by non-Jews on Israeli soil (Kanaaneh 2002), has served to promote one of the most aggressive and proactive ART regimes in the world, in which single and lesbian women, surrogates, gamete donors, and recipients all participate in the ontological choreography of making Jewish babies in Israeli IVF clinics (Birenbaum-Carmeli & Carmeli 2009;Goldberg 2009;Haelyon 2006;Kahn 2000Kahn , 2009Nahman 2008, Prainsack 2006Seeman 2009). Halakhic (rabbinical) law has shown remarkable flexibility in accommodating technologies such as sperm donation, interpreting them in ways that are consistent with religious views of kinship and family formation, even in ultraorthodox communities (Kahn 2000(Kahn , 2002(Kahn , 2006.…”

Section: Moral Economies and Embryo Ethicsmentioning

confidence: 99%

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Assisted Reproductive Technologies and Culture Change

Inhorn

Birenbaum‐Carmeli

2008

Annu. Rev. Anthropol.

205

101

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In 1978, the world's first "test-tube" baby was born via in vitro fertilization (IVF). The past 30 years have seen the rapid evolution of many other assisted reproductive technologies (ARTs)-some are simple variants of IVF, whereas others bridge the fields of assisted reproduction and human genomics. As ARTs have evolved over time, so have social, cultural, legal, and ethical responses to them. Indeed, ARTs are a key symbol of our times, representing the growing prominence of biotechnologies in the configuration of individual, familial, and collective identities around the globe. This review highlights the scholarship of more than 50 anthropologists who are studying the effects of ARTs in many areas of social life, including the traditional anthropological domains of kinship, marriage, and the family, gender, religion, and biomedicine. Their research bespeaks both the destabilizing and the generative impacts of ARTs at the interface between science and society.

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Section: Gender Embodiment and Subjectivitiesmentioning

confidence: 99%

Section: Moral Economies and Embryo Ethicsmentioning

confidence: 99%

Assisted Reproductive Technologies and Culture Change

Inhorn

Birenbaum‐Carmeli

2008

Annu. Rev. Anthropol.

205

101

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“…The desire to have children has customarily been elucidated by the existence of 'the maternal drive': motherhood is often reflected as a typical part of every woman's female identity (Haelyon 2006;Mcquillan et al 2008). Furthermore, one of the major social roles expected from women is motherhood (Poole et al 2013).…”

Section: Introductionmentioning

confidence: 99%

The grace of motherhood: disabled women contending with societal denial of intimacy, pregnancy, and motherhood in Ethiopia

Tefera

Engen

Klink

et al. 2017

Disability & Society

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General rightsCopyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights.-Users may download and print one copy of any publication from the public portal for the purpose of private study or research -You may not further distribute the material or use it for any profit-making activity or commercial gain -You may freely distribute the URL identifying the publication in the public portal Take down policyIf you believe that this document breaches copyright, please contact us providing details, and we will remove access to the work immediately and investigate your claim. ABSTRACTThis study aimed to provide better understanding of intimacy and marriage, pregnancy, birth, and motherhood experiences of women with disability in Ethiopia. Qualitative, in-depth, and semi-structured interviews along with personal observations were used to explore the full experiences of participants, as told in their own words. The result of the interviews indicated that relationships and motherhood proved a very rewarding option for women with disabilities. They also expressed their need for intimacy regardless of society's denial. Challenges identified include negative societal attitudes toward women with disabilities regarding relationship, pregnancy, and child-rearing. Accessibility of health centers in addition to the ignorance and negative attitudes of the physicians are also reported to be major challenges for the interviewees. This study highlights how rewarding the experience of motherhood was for the interviewees and also shows that women with disabilities face challenges at every step of their experiences, because of society's prejudices toward disability. Points of Interest• This paper reports on Ethiopian disabled women's experience on intimacy, pregnancy and motherhood.• Interview data revealed that mothers experienced significant challenges with regard to accessibility of health centers, physician's lack of knowledge about and problematic attitudes toward them and more general societal prejudices towards individuals with disability.• The interview data showed that the experience of intimacy and be(com)ing empowered women.

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“…In Israel, childbearing has been construed as crucial to the nation‐building project (Birenbaum‐Carmeli 2004; Ebenstein et al. 2016; Portugese 1998), and as women's main mode of political participation (Berkovitch 1997; Haelyon 2006; Herzog 2002; Lemish and Barzel 2000). As a result, in Israel, Jewish women across all sectors have more children than their counterparts in any industrialized country—at a total fertility rate of 3.17 children per woman, or roughly twice the European average 2 .…”

Section: The Jewish Maternal Imperativementioning

confidence: 99%

Cryopreserving Jewish Motherhood: Egg Freezing in Israel and the United States

et al. 2021

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Oocyte cryopreservation (i.e., egg freezing) is one of the newest forms of assisted reproduction and is increasingly being used primarily by two groups of women: (1) young cancer patients at risk of losing their fertility through cytotoxic chemotherapy (i.e., medical egg freezing); and (2) single professionals in their late 30s who are facing age‐related fertility decline in the absence of reproductive partners (i.e., elective egg freezing). Based on a binational ethnographic study, this article examines the significance of egg freezing among Jewish women in Israel and the United States. As they face the Jewish maternal imperative, these women are turning to egg freezing to relieve both medical and marital uncertainties. In both secular and religious Jewish contexts, egg freezing is now becoming naturalized as acceptable and desirable precisely because it cryopreserves Jewish motherhood, keeping reproductive options open for Jewish women, and serving as a protective self‐preservation technology within their pronatalist social environments.

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"Longing for a Child": Perceptions of Motherhood among Israeli-Jewish Women Undergoing In Vitro Fertilization Treatments

Cited by 6 publications

References 0 publications

Assisted Reproductive Technologies and Culture Change

Assisted Reproductive Technologies and Culture Change

The grace of motherhood: disabled women contending with societal denial of intimacy, pregnancy, and motherhood in Ethiopia

Cryopreserving Jewish Motherhood: Egg Freezing in Israel and the United States

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