Reaction of the captive infant baboon to a surrogate mother

Baboon infants were captured with their mothers in the Loskopdam area. The infants were separated from their mothers and raised in a laboratory. Each infant was placed with a surrogate mother. The infants accepted their surrogate mothers immediately. The very young infants spent most of their time with the mother where they suckled and slept for long periods. The older infants spent less time with their mothers. They only returned to the mother to be fed, to sleep or when frightened. The surrogate mothers that we have designed satisfied the needs of the infant. Thus infants were raised successfully in the laboratory

Representation of a ‘positive experience’ of surrogacy in Yazd, Iran: A qualitative study

Background: The social and cultural challenges facing surrogate mothers have been explored in several studies. However, few studies have discussed the motivations of surrogate mothers, their expressions and interpretations of their lived experiences, and their feelings of personal and spiritual satisfaction. Objective: This study aims to present the positive experiences of surrogate mothers from a phenomenological perspective. Materials and Methods: Using a phenomenological approach, this study was conducted from September 2020 to January 2021 in the city of Yazd, Iran. Participant observation and semi-structured interviews were used to collect the data among 12 participants with at least 1 experience of surrogate motherhood. Results: Our findings showed that, despite having had harsh physical and socio-cultural experiences such as fear of social labeling and stigma, participants felt a kind of inner satisfaction and a positive view of their actions. A core theme found in the study was mothers’ satisfaction. The main categories included feminine self-sacrifice and positive rewards. Feminine self-sacrifice included 2 sub-categories: creating happiness and conveying motherly feelings, while positive rewards included good childbirth, family acceptance, and halal income. Conclusion: This study showed that surrogate mothers experience conflicting feelings of inner satisfaction and social stigma during surrogacy. Some of those interviewed were willing to go through surrogacy again, but they feared social labeling and stigma, being misunderstood by others who are not fully informed about surrogacy, and being subjected to family and social disapproval. Key words: Surrogate mothers, Emotions, Personal satisfaction, Infertility

Comparison of mothers with normal pregnancy and surrogate uterine in terms of maternal-fetal attachment and feelings of guilt after relinquishment

Background: Today, there are several methods in medicine to treat the infertility, and surrogate uterine is one of the new methods. The aim of the current study was to compare the Maternal-Fetal Attachment (MFA) and feelings of guilt of women volunteered to be surrogate mothers at the time of relinquishing the child to the biological parents and those of the women with normal pregnancies.  Methods: The present case control study was conducted on 30 women volunteered to be surrogate mothers after the birth of infants and relinquishing to the biological parents from October 2015 to January 2016 and 30 women who had normal pregnancy after childbirth using convenience sampling method. Data were collected using a demographic questionnaire, Cranley's Maternal-Fetus Attachment Scale, and Test of Self-Conscious Affect. Data were analyzed using IBM SPSS Statistics for Windows, Version 21.0., running Levene's test and independent t-test. The significant level was considered as P<0.05.    Results: The mean score of maternal-fetal attachment behaviors in women with gestational surrogacy and with normal pregnancy was 89.2±11.35 and 95.9±8.52, respectively (P=0.02). The means of guilt in women with gestational surrogacy and with normal pregnancy were 65.1±6.64 and 63.7±10.05, respectively (P=0.12)  Conclusion: Maternal-fetus attachment score in surrogate mothers was less than that in normal mothers. The obtained results showed that there was no significant difference in guilt between surrogate and normal mothers. In other words, surrogate mothers did not feel guiltier than normal ones

The Village Mother in Selected Works of Toni Morrison

This thesis uses Beloved, The Bluest Eye, Sula, and Song of Solomon to discuss Toni Morrison\u27s presentation of women as biological and surrogate mothers and the relationships those mothers have to their children. These mother-child relationships take place in African American villages and each chapter displays the relationship between the community (village) and the biological and surrogate mothers. Beloved represents the ultimate biological mother and Song of Solomon represents the ultimate surrogate mother. The Bluest Eye shows negative surrogacy and Sula shows the positives and negatives of biological and surrogate motherhood. Considered together, the novels work to form a village and each of the four novels is a vital community member. Collectively, the novels show the strengths and weaknesses of community living. Toni Morrison creates an example of the African American village and the power of motherly influence in a child\u27s life

Perspektif Hukum Islam Terhadap Anak Yang Dilahirkan Melalui Ibu Pengganti (Surrogate Mother)

This study aims to determine and analyze the validity and application of Islamic law perspectives on children born through surrogate mothers. The problems raised are to know how the position of children born through surrogate mothers according to Islamic law and to know the nasab of children born to surrogate mothers and to know about surrogate mothers in Indonesia. The method used is normative juridical research type, using statutory approach and conceptual approach. From the results of this study regarding the perspective of Islamic law on children born through surrogate mothers that the position of children born using the womb of surrogate mothers is illegitimate or called adultery children, although in the process of forming IVF using the husband's sperm and the wife's ovum and then grafted back into the wife's womb, according to the views of Muslim scholars is not allowed. In accordance with the results of the Fatwa MUI No: KRP-952/MUI/XI/1990, that IVF grafted into the womb of another woman is not allowed or haram. Abstrak Penelitian ini bertujuan untuk mengetahui dan menganalisi keabsahan dan penerapan perspektif hukum islam terhadap anak yang dilahirkan melalui ibu pengganti (surrogate mother). Permasalahan yang diangkat untuk mengetahui bagaimana kedudukan anak yang dilahirkan melalui ibu pengganti menurut hukum islam dan untuk mengetahui nasab anak yang dilahirkan ibu pengganti serta mengetahui mengenai ibu pengganti di Indonesia. Metode yang digunakan adalah tipe penelitian yuridis normatif, dengan menggunakan pendekatan perundang-undangan dan pendekatan konseptual. Dari hasil penelitian ini mengenai perspektif hukum islam terhadap anak yang dilahirkan melalui ibu pengganti bahwa kedudukan anak yang dilahirkan menggunakan rahim ibu pengganti merupakan anak tidak sah atau disebut anak zina, meskipun dalam proses pembentukan bayi tabung yang menggunakan sperma suami dan ovum istri lalu dicangkokkan kembali ke rahim istri, menurut pandangan cendikiawan muslim tidak diperbolehkan. Sesuai dengan Fatwa MUI No: KRP-952/MUI/XI/1990 (hasil komisi fatwa tanggal 13 Juni 1979), bahwa bayi tabung yang dicangkok kedalam rahim wanita lain merupakan hal yang tidak diperbolehkan atau haram

Surrogate Motherhood from the Perspective of Family Law

One of the things that I find most puzzling about the question of surrogate motherhood is how easily many people answer it. One of the things that I have most admired about today\u27s comments is their tone of constraint and their sense of complexity. I myself am sympathetic to the argument that the unhappiness of infertile couples is profound and that surrogacy contracts offer them the hope of an equally profound happiness. And I am prepared to believe that many surrogate mothers perform their part of the bargain without grief and even with gratification. Yet these benefits of surrogacy are only two of the dauntingly numerous elements of any calculation about whether surrogacy contracts ought to be legally permitted or legally enforced. To these benefits we may want to add, for example, the happiness of children who would not otherwise have been born and who have good homes and good parents. On the other hand, some surrogate mothers will become sick or even die because of the pregnancy. Some surrogate mothers will feel the sharpest kind of sorrow when they are compelled to give up their children or the sharpest kind of regret after they have willingly done so. The husbands of surrogate mothers will share those sorrows and feel some of their own. Children born of these contracts may feel some bitterness toward both their parents and even some confusion about who their parents are. A few children will be rejected by both parents. The siblings of children given up by surrogate mothers may fear for their own status in the family. Surrogacy might inhibit the adoption of hard-to-place children. The social consequences of treating children as objects to be sold and women as a means of production may be disquieting. And even if these were all the elements of the calculus, we might still wonder how to perform the calculation. How many contracting parents will be made happy? How many surrogate mothers will be made miserable? How many units of parental happiness are needed to outweigh the units of misery of one surrogate mother who changes her mind

Poverty and Commercial Surrogacy in India: An Intersectional Analytical Approach

The destination and source countries for commercial surrogacy match world patterns of inequality. India, Nepal, Thailand, Mexico, and Cambodia banned commercial surrogacy, moving the market to other less-developed countries in South Africa and South America. India had a commercial surrogacy boom until exploitative factors led to the passage of the Surrogacy (Regulation) Bill in 2019, which banned the practice. This paper examines surrogacy\u27s monetary, health, and emotional effects on 45 surrogate mothers in Gujarat State, India. The study revealed that a majority (63%) of the very poor women remained very poor post-surgery. Surrogate mothers in poor households had to do at least two surrogacies to be able to buy a property. After surrogacy, some poor households (16%) slipped deeper into poverty and became destitute. The physical effects of surrogacy on the women\u27s bodies were multiple. One-third of the very poor women\u27s health was severely affected. All surrogate mothers reported emotional problems post-surrogacy, and their family members experienced them as well. The poorest of the poor suffered the worst physical effects of surrogacy. This study reveals that the assumption that surrogacy provides income for the very poor surrogate mothers is false

Surrogate Power: The Agency of the Replacement Mother in Mid-Victorian Literature

Throughout the mid-nineteenth century, literary representations of replacement maternal figures helped normalize forms of surrogate motherhood within Victorian childrearing and caregiving structures. Through cultural and literary study, this dissertation articulates the dialectical relationship that developed between fiction and society as maternal norms developed and shifted. Through an analysis of advice texts and the social influence of Queen Victoria’s performance of maternal norms, this work expands previous understandings of how motherhood came to be imagined and idealized in the early years of Victoria’s reign. It then demonstrates how literature highlights the need to revise and expand prevailing understandings of maternity. Next, it reveals how fictional surrogate mothers establish power to overcome the threats they pose to social, familial, and maternal constructions. It ultimately demonstrates that surrogate mothers help revise maternal norms by playing integral roles in enhancing the future prosperity of the middle and upper classes of England. By unmooring motherhood from biological constraints, fictional surrogate mothers call into question the intrinsic nature of dominant maternal norms and open up spaces for female social agency

A case for paid surrogate motherhood

It has become commonplace to distinguish between altruistic and commercial surrogate motherhood. Altruistic surrogacy refers to cases where the surrogate mother is motivated by care or concern for an infertile couple, usually friends or relatives, to bear a child and then to transfer parental rights to them. Although she may be reimbursed for expenses associated with the pregnancy, she is not paid. Commercial surrogacy, on the other hand, is arranged through an agency which puts potential surrogates in contact with people wishing to employ their services. In addition to her expenses, the surrogate mother is paid a fee. Although both forms of surrogacy are morally controversial, the dominant view is that altruistic surrogacy is morally superior to, or at least less problematic than, commercial surrogacy

Introduction

This is the post print version of the chapter - Copyright @ 2003 The editorsThis book is about surrogacy and, more specifically, surrogate motherhood. It is a collection of essays that aims to provide a contemporary and international picture of a practice, traceable to ancient times, devised to solve the problem of childlessness. The collection, which explores surrogacy from a variety of perspectives including law, policy, medicine and psychology, is timely. For although there is nothing new in the notion that a woman might bear a child for someone else, there is some evidence that the incidence of surrogacy is increasing and technology has developed to make ever more complex arrangements possible