Making muslim babies: Ivf and gamete donation in sunni versus shi’a islam

Medical anthropological research on science, biotechnology, and religion has focused on the “local moral worlds” of men and women as they make difficult decisions regarding their health and the beginnings and endings of human life. This paper focuses on the local moral worlds of infertile Muslims as they attempt to make, in the religiously correct fashion, Muslim babies at in vitro fertilization (IVF) clinics in Egypt and Lebanon. As early as 1980, authoritative fatwas issued from Egypt’s famed Al-Azhar University suggested that IVF and similar technologies are permissible as long as they do not involve any form of third-party donation (of sperm, eggs, embryos, or uteruses). Since the late 1990s, however, divergences in opinion over third-party gamete donation have occurred between Sunni and Shi’ite Muslims, with Iran’s leading ayatollah permitting gamete donation under certain conditions. This Iranian fatwa has had profound implications for the country of Lebanon, where a Shi’ite majority also seeks IVF services. Based on three periods of ethnographic research in Egyptian and Lebanese IVF clinics, this paper explores official and unofficial religious discourses surrounding the practice of IVF and third-party donation in the Muslim world, as well as the gender implications of gamete donation for Muslim marriages

Book Review: Fat Talk: What Girls and Their Parents Say About Dieting. Mimi Nichter, Harvard University Press, Cambridge, MA; 2000. 202 pp. + appendices

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/45628/1/11199_2004_Article_452347.pd

Does Reproductive Justice Demand Insurance Coverage for IVF?

This paper comes out of a panel honoring the work of Anne Donchin (1940-2014), which took place at the 2016 Congress of the International Network on Feminist Approaches to Bioethics (FAB) in Edinburgh. My general aim is to highlight the contributions Anne made to feminist bioethics, and to feminist reproductive ethics in particular. My more specific aim, however, is to have a kind of conversation with Anne, through her work, about whether reproductive justice could demand insurance coverage for in vitro fertilization. I quote liberally from Anne’s work for this purpose, but also to shower the reader with her words, reminding those of us who knew her well what a wonderful colleague she was

Violent masculinities: Gendered dynamics of policing in Rio de Janeiro

Historically, policing in Rio de Janeiro has been shaped by the equation of racialized violence and masculinity. Attempts to reform the police have paradoxically drawn on forms of male violence that are centered on the rational and professional use of force and on “softer” practices, such as dialogue and collaboration, symbolically coded as feminine. The failure of police reform reflects the cultural salience of understandings of masculinity centered around violence within the police, historical patterns of policing in Rio, and political actors’ strategic cultivation of male violence. Through Rio de Janeiro's failed attempt at police reform, we theorize the relation between racialized state violence, authoritarian political projects, and transgressive forms of male violence, arguing that an important appeal of authoritarianism lies in its promise to carve out a space for performing what we call wild masculinity. [masculinity, race, police, violence, gender, politics, favela, Rio de Janeiro, Brazil]publishedVersio

Islam, Assisted Reproductive Technologies, and the Middle Eastern State

Assisted reproductive technologies, such as in vitro fertilization, have made their way to the Middle Eastern nation states. However, in the Sunni-dominant countries, third-party donation of sperm, eggs, embryos, and uteruses (as in surrogacy) is banned, leading some Sunni Muslim couples to travel to Iran and Lebanon, where Shia Muslim clergy have allowed donor technologies

Cosmopolitan conceptions in global Dubai? The emiratization of IVF and its consequences

IVF in the United Arab Emirates (UAE) is decidedly cosmopolitan, catering to an international clientele who are attracted to Dubai as a booming global city and an emerging medical tourism hub. Yet this Emirati state-sponsored project of medical cosmopolitanism exists in tension with another state-sponsored project, called emiratization. Emiratization is an attempt by the UAE government to prioritize the needs of Emiratis. In this article, the emiratization of the UAE’s IVF sector is explored. Since the mid-2000s, the Emirati IVF sector has undergone a series of profound transformations, involving the indigenization-qua-emiratization of IVF services in the country. Two main aspects of IVF emiratization are examined. The first involves the Emirati government’s brief experiment with IVF public financing, which started off as a generous IVF subsidization programme for all infertile couples, but ended up solidifying preferential treatment for local Emiratis. The second is the 2010 passage of UAE Federal Law No. 11, which now stands as one of the world’s most restrictive pieces of assisted reproduction legislation. Which now stands as one of the world's most restrictive pieces of assisted reproduction legislation and has fundamentally altered the landscape of IVF in the country

Medical anthropology and epidemiology: Divergences or convergences?

Despite recent calls for greater collaboration between medical anthropologists and epidemiologists, examples of synthetic, interdisciplinary anthropological-epidemiological research are frankly rare, due in large part to perceptions among medical anthropologists that anthropology and epidemiology diverge considerably in their topics of inquiry, epistemological assumptions, methods of data collection and notions of risk and responsibility for illness. In this article, five of these perceived areas of divergence are examined, with an attempt to reconceptualize them as areas of potential convergence.medical anthropology epidemiology positivism methodology risk