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Full Surrogacy Now: Feminism Against Family

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Examples also come from alternative kinds of kinning, such as from Black, queer, trans, and migrant communities who disrupt ways of doing families. But, if the vision is ultimately anticapitalist and procommunist, as Lewis argues it is, then the idea of payment, and attaching the norms surrounding the marketplace to surrogacy, seem to make for uncomfortable bedfellows. Her book, like Ramos’s, tries to depict a new conception of love—a love freed from structures of biology or circumstance, a love that recognizes that children belong to everyone.

While much of the book does focus on the work of surrogates within global class relations, this is only part of her discussion about surrogacy as a much broader concept. Use of this site constitutes acceptance of our User Agreement and Privacy Policy and Cookie Statement and Your California Privacy Rights.Full of brilliant, generative, and also shamelessly biting critique of both bourgeois and communist tracts, feminist and otherwise, Lewis’s voice is unique and bracing. For instance, one could push for devaluing genetic ties by eliminating surrogacy because it was created to prioritize and continue our esteem for genetic relatedness.

Radical that she is, Sophie Lewis gets right to the root of the matter--and, radical that she is, finds its roots to be intersecting and entangled," lovely, replicative, baroque", as one of her own gestators, Donna Haraway, might put it. The Farm” is a largely naturalistic book set in a modern-day New York, where the immigrants live in Flushing and the rich live on Park Avenue. We don’t share your credit card details with third-party sellers, and we don’t sell your information to others. At the same time, one could opt for developing alternative, better, and more appealing work opportunities to surrogacy so as not to make existing surrogates worse-off.

Lewis rigorously argues for the world she wants to create, but her book is too polemical to rigorously imagine it. We are the makers of one another,” Lewis argues, “and we could learn collectively to act like it” (19–20). It drives otherwise prudent people to discard caution, whether by emigrating to another country or by bribing a child’s way into college. For Lewis, “‘family abolition’ refers to the (necessarily postcapitalist) end of the double-edged coercion whereby the babies we gestate are ours and ours alone, to guard, invest in, and prioritize” (119).

The _ga cookie, installed by Google Analytics, calculates visitor, session and campaign data and also keeps track of site usage for the site's analytics report.Lewis notes not all people who could get pregnant would do this work now, just as not all those who could be brain surgeons or trash collectors would take up that work, and we can suppose this extends to a reproductive commune. It offers both a convincing polemic about surrogacy’s past and present, and a vision of how to make it both more common and more mutually beneficial. For instance, Lewis sees surrogates as at the forefront of driving change, thereby emphasizing their agency and power. Please also list any non-financial associations or interests (personal, professional, political, institutional, religious or other) that a reasonable reader would want to know about in relation to the submitted work. This is an incisive and exciting must-read book for all those interested in queer feminist engagements with family, reproductive labour and global class relations, recommends Órla Meadhbh Murray .

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