By Yael Hashiloni-Dolev
This ebook offers the findings of a learn into the social shaping of reproductive genetics in Germany and Israel. The learn finds dramatic adjustments among German and Israeli societies in addressing the query of a existence (un)worthy of dwelling. an in depth research of the ways in which those societies deal with the stability among the standard and sanctity of existence illuminates controversies over reproductive genetics in an unique and provocative manner.
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Additional resources for A Life (Un)Worthy of Living: Reproductive Genetics in Israel and Germany (International Library of Ethics, Law, and the New Medicine)
For Douglas, the so called individual-material-fleshly body is first and foremost a metaphor for society, or a conceptual microcosm of the “body politic”. She thus sees the human body as perceived, interpreted and represented differently in different social times and settings, due to differing material cultures, technologies and means of control. Accordingly, the social system and cultural ideas about the body politic are reflected upon material bodies and the purity of the private and the national bodies are deeply interrelated.
Wanted and unwanted fetuses for that matter are markers and reproducers of the body politic, just as their mothers, who are the biological “producers” of children and future citizens, are bearers not only of their own offspring, but simultaneously of collectives (Yuval-Davis, 1980). Having said that, it now remains to ask: what are the dictates of the body politic upon private bodies in Israel and Germany and how do they affect the field of reproductive genetics within both sites? Concerning Germany, Herzog (1998) argues that in contemporary German public discourse, leftists and conservatives alike deploy holocaust images and memories in their political battles as a sledgehammer technique, in which invocation of the past and its crimes and shame became the lingua franca of post-war West German political culture.
It is important to point out that my work focuses on Israeli-Jewish culture and not on Palestinians either living in Israel or in the Palestinian authority. That is due to different reasons. The most obvious one is that focusing on a professional group (and not on the general public) resulted in interviewing only Israeli-Jewish counselors, as at the time of the research there were no Palestinian counselors working in Israel. Secondly, state policies and laws regarding reproductive technologies are constructed with regard to Jewish-Halakhic concerns (Kahn, 2000) and not to Muslim concerns.
A Life (Un)Worthy of Living: Reproductive Genetics in Israel and Germany (International Library of Ethics, Law, and the New Medicine) by Yael Hashiloni-Dolev