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This chapter explores the interaction between different kinds of knowledge and representations in the making of the ‘fleshed’ female reproductive body in an Indian city. In particular, it analyzes how women perceive contraception and how the reproductive governance helped to produce the female sterilization as the most widely used contraceptive method in India. The study is based on the case of the city of Bhuj, in the state of Gujarat (India), where three anthropological fieldworks (15 months) were conducted. Modern contraceptive methods are based on a biomedical representation of the body, drawn from Western categories of knowledge and experience, whereas women live the ‘fleshed’ reproductive body through local categories of substance and fluids. How is this knowledge mobilized and affected in relation to reproductive technologies and the government of reproduction? This question is addressed through the analysis of women's embodied experiences of contraception. The narratives collected show a resistance to biomedicine, considered to be a model that alters the female body and its reproductive capacity. Nevertheless, even when sterilization was considered to be a deliberate act of tampering with the functioning of their bodies, women displayed a pragmatic agency in choosing this method. The experiences of respondents reflected complex negotiations between bodily suffering, socio-economic structures and the microphysics of power surrounding them, rather than a unilateral submission to medical authority and reproductive governance.

Prenatal comes from the Latin words ‘prae’ and ‘natalis’ meaning ‘before’ and ‘to be born’, respectively (Concise Oxford Dictionary, 1995). This word is semiotically loaded because ‘prenatal’ connotes the time before being born. The word itself signifies the foetus (who is ‘before being born’) not the pregnant body within whom the foetus grows. If medical experts working within the discipline of reproductive medicine concentrate more on the foetus and its health than the pregnant woman, they take this meaning to heart. Experts argue that ‘a multidisciplinary approach to the foetus is essential part of antenatal screening’ (Malone, 1996, p. 157), a view suggesting that the foetus, more than a pregnant woman, is the physician's main focus during the prenatal period.

Hormonal contraceptives are complicated reproductive technologies – both biologically and socially. Deeply embedded in global political-economic agendas and historically underpinned by eugenic movements, hormonal contraceptives have a social life often beyond their intended or imagined uses. Because so much of the discussion around contraceptives focuses on their complex history and volatile present, there has been minimal space to talk about the future of hormonal contraceptives. In this chapter I show that while the past and present are complex, the future is even more so!

As the threat of climate change becomes more palpable, two key anxieties (re)surface. First, a fear around growing populations in the Global South (while in reality Total Fertility Rate (TFRs) are in decline) and second, that of a hormonal body out of sync in the face of environmental changes. Similar anxieties have historically mobilised draconian ‘family planning’ measures in countries (like India) in the first instance. And in the second instance, hormonal manipulations to find ‘balance’ in the body, as opposed to balancing (or coming to a reckoning with) contemporary environments with/in which the body exists.

This chapter is an attempt to bring to the fore the importance of studying hormonal contraceptives in environmentally unstable times. To imagine a space beyond coercion or ‘choice’ as variously imagined, when it comes to reproductive justice vis-à-vis hormonal contraception. I suggest that, just as contraceptives have allowed us access to conversations about both women's autonomy and reproductive control, they now allow us to unpack the limits and potentials of hormonal management via the hormonal contraceptive pill.

This chapter examines symphysiotomy in twentieth-century Ireland as one example of a systematized obstetric violence that has characterized Ireland’s modern history. Expanding scholarly interpretations of state- and Church-inflicted abuse of women in the twentieth century, this analysis establishes the medical profession as a central actor alongside the twentieth-century state-Church coalition that regulated women’s reproductive lives and engaged in systematic repression. This chapter recognizes that Ireland’s history of reproductive abuse and coercion did not just involve contraception or abortion but also labor and birth experiences. In addition, it offers a more complete and complex interpretation of obstetric violence by highlighting the experiences of married women with wanted pregnancies; almost all research to date focuses on the experiences of unmarried pregnant women or unwanted pregnancies. This examination of symphysiotomy and obstetric violence in Ireland illuminates the ways in which religious, national, and medical power has been mapped on women’s reproductive bodies, particularly in the decades after independence in 1922. It also makes essential links between Ireland’s past and present, demonstrating that a careful analysis of the history of obstetric violence and the religious underpinnings of it are essential in understanding Ireland today. With this research, we also place symphysiotomy within the context of the global reproductive justice movement, asking how a reproductive justice framework – one that links reproductive rights with social justice – can help us interpret obstetric violence and address the wounds of Ireland’s past.

The European Society of Human Reproduction and Embryology (ESHRE) defines the act of travelling abroad to undergo reproductive medical treatments, including assisted reproduction technology (ART) treatments as cross-border reproductive care. The experiences of patients seeking affordable reproductive care abroad have been widely studied in the last decades (Bergman, 2011a, 2011b; Blyth, 2010; Bracewell-Milnes et al., 2016; Culley et al., 2011; Guerzoni, 2017; Hudson, 2017, 2020; Hudson & Culley, 2011; Kroløkke, 2014a, 2014b; Rodino, Goedeke, & Nowoweiski, 2014; Salama et al., 2018; Shenfield et al., 2010; Van Hoof, Pennings, & De Sutter, 2016; Whittaker, Inhorn, & Shenfield, 2019; Zanini, 2011). However, French women and couples pursuing ART treatments abroad have received little scholarly attention until now. In this chapter, we aim to address this gap in the literature with the results from an ethnographic study conducted with French women and couples who seek ART treatments in Barcelona (Spain) using data from participant observation and in-depth interviews. We begin by discussing the European reproscape, introducing French and Spanish ART legislation, to explain why a large number of citizens are excluded from the French system of reproductive governance and why they choose Spain as their destination. Then, we will discuss the obstacles faced during the reproductive journey, and the impacts of this journey on the embodiment of the treatments are explored, in order to show how French women and couples handle the physical, emotional and cultural displacements that their reproductive project entails.

This chapter is an ethnographic exploration of birthing and body politics in the United States and Uganda with the placenta as the catalyst for understanding reproductive regulation and gendered bodily epistemologies. Based on fieldwork spanning 2009–2017 with rural, traditional midwives in Southern Uganda, merged with recent, anecdotal observations from Los Angeles County and greater California and the United States generally, this work considers cultural terrains of placentas as well as corresponding worldviews and perspectives, ranging from life-generating organ imbued with vast spiritual and physiological significance, to preventative mental health food, to bio-waste that is incinerated or filled with toxic chemicals. The bio-ontologies of placentas are explored herein in terms of toxic contingencies and with regard to the relationship between health and industry.

Toxic entanglements and embodied politics of risk and exposure explored herein point to dehumanizing and ill-fitting regulations that stifle health autonomy and medical sovereignty. Such disempowering governance is compounded by gender and myriad cultural factors. With implications for national and international policies, this work examines my findings that illustrate ways in which flesh, technologies and knowledge intersect in bio-praxes that monitor and manage, rather than support, the reproductive body. This work suggests departure from colonial instability and dispossession by re-scripting medicine in such a way that achieves health justice through bodily knowledge, or enfleshed understandings. Decolonizing the flesh demands ungripping health encounters from praxes of control, in favour of choice and preference. This entails reclaiming physiologies as well as reimagining how medical systems inform core ethos.