The Surrogate Mother - Womb For Rent In 2000 the United Nations Populations Fund (UNFPA) defined reproductive rights as "the basic rights of couples and individuals to decide freely and responsibly the number, spacing and timing of their children; to have the information and means to do so; and to have the right to make decisions concerning reproduction, free of discrimination, coercion or violence."[1] Traditionally society defines reproductive rights in the context of one's being able to make decisions about his or her own reproduction; other individuals, unrelated to that person, were not considered as being involved in the decision. With the onset of in vitro fertilization (IVF) in 1978, reproductive processes have become more complicated. For example, in gestational surrogacy a surrogate mother, not genetically related to the embryo, is brought into the process of reproduction. This technique allows infertile couples to carry a child or children in the womb of a carrier, rather than in the womb of the biological mother.[2] As a result of this ethically controversial technology, society must modify its reproductive rights. In vitro fertilization (IVF) alone will not solve people's reproductive problems and protect everybody's rights. Society, therefore, must distinguish whose rights-the rights of biological parents or those of the surrogate mothers-should be protected. Gestational surrogacy, especially when it involves commercial surrogates, challenges the status quo in the ethical theory of reproduction, because with this technology the process of producing a child can no longer remain a private matter. Now a public contract exists between two parties, the couple and the surrogate ... ... middle of paper ... ...potlights surrogate motherhood." June 20, 2000. sponsored by Spotlight Health. back [7] Stock, G., and Campbell, J.. "Engineering the Human Germline: an Exploration of the Science and Ethics of Altering the Genes We Pass to Our Children, New York; Oxford University Press, 2000. back [9] Shanley, M.L, Surrogate Mothering and Women's Freedom: A Critique of Contracts for Human Reproduction, (Politics and the Human Body) editors-Elshtain, J.B, and Cloyd J.T1995, Vanderbitt University Press, Tennessee back [10] "Interactive Population Center UNFPA" November 15, 2001 back [11] Raymonds, Janice G.. "Reproduction, population, technology and rights." Women in Action Journal. 2:1998 back [12] Granat, Diane. "She's having our baby." Washingtonian. 32 (1997): 54-7 back [13] http://www.ucs.mun.ca/~alatus/2803/nrt1ivf&surrogacy.html back
The church has a problem. The eternally relevant message with which she has been entrusted no longer readily finds a willing ear. According to Henderson, the solution lies in first understanding how our world thinks and then, beginning where people are at, bring them to see "the functional relevance for their lives of the actual relevance of our message". In high school speech classes, we were taught to "know your audience." As a careless high schooler, I didn't really care what she meant, but it eventually made sense (once I actually decided to think about it). You wouldn't use sock puppets to explain math to accountants; you wouldn't use in-depth power-point presentations to explain math to first graders. With this in mind, why do many Americans still try to talk about Jesus using the methods used thirty years ago? Why do we use Christian "jargon" to explain Christianity to those outside the faith? Henderson contends that modern American Christians must change their approach to sharing the faith in order to fit modern America. The pattern of Henderson's book is straightforward: he examines a particular aspect/mindset/value of modern Americans; he then gives ideas about how a Christian might share Words of Eternal Life with such an American. Henderson's writing is both straightforward and enjoyable. He gets right to the heart of the American mindset, then illustrates it with descriptions from scenes from popular movies, personal anecdotes, jokes, etc. In all, Henderson does the modern Christian a great service in writing "Culture Shift." Jesus told Christians to tell others about him ("Go, therefore, and baptize all nations...") and Henderson can help us along the way through this book
A well liked fisherman named Carl Heine mysteriously turns up dead in the small island community of San Piedro Island. World War II is beginning and there is high suspicion of traitors among the islands Japanese immigrants. Kubuo Miyamoto is accused of this crime and is put on trial at a time of high prejudice. Miyamoto and Heine had been childhood friends but in their later years, their was an honorable dispute over land. Many signs pointed to Miyamoto’s guilt, but in the end, the cause of death is determined tragically accidental and Miyamoto is set free after spending three lonely, freezing, winter months in his desolate cell. A secret love affair existed between Hatsue, now Miyamoto’s wife, and Ishmael Chambers, the islands journalist when they were adolescents. They would meet in the dense shelter of the cedar forests where they would prove their lustful love for each other. Hatsue being Japanese and Ishmael being white was not only against all of societies morals, but against everything Hatsue had ever known; her entire culture and history. As tensions boil among the islands natives, the Japanese immigrants were subject to profuse searches, stripped of every priceless belonging, and deported to work camps. Among the confusion, families were torn apart left with nothing but the clothes on their backs. Ishmael and Hatsue were forced apart and Ishmeal joined the army and their efforts against the Japanese. Though many years have passed, Ishmael has never healed from the heartbreak of losing Hatsue and he is still desperately in love with her.
Susan M (2007) Surrogate Motherhood and The Politics of Reproduction, University of California Press Ltd, pp.4
The setting begins in a small village in South Africa where Reverend Stephen Kumalo receives a letter asking him to go to Johannesburg to help his ill sister. Kumalo gets together all their savings and takes a train hoping to find not only his sister but also his son who left and never returned. In the city he finds the pastor who sent this letter who welcomes him and helps him find his sister. To his surprise, his sister was not ill but instead she had become a prostitute and was selling liquor. After persuading her to come back to the village with her son, she helps him find their brother, John.
Over the duration of the last century, abortion in the Western hemisphere has become a largely controversial topic that affects every human being. In the United States, at current rates, one in three women will have had an abortion by the time they reach the age of 45. The questions surrounding the laws are of moral, social, and medical dilemmas that rely upon the most fundamental principles of ethics and philosophy. At the center of the argument is the not so clear cut lines dictating what life is, or is not, and where a fetus finds itself amongst its meaning. In an effort to answer the question, lawmakers are establishing public policies dictating what a woman may or may not do with consideration to her reproductive rights. The drawback, however, is that there is no agreement upon when life begins and at which point one crosses the line from unalienable rights to murder.
In Bettelheim's essay, The Ignored Lessons of Anne Frank, he criticizes Anne Frank's father because of the way he had his whole family hiding out in the attic of one family. Bettelheim claims he is not criticizing Mr. Frank, he just wants his readers to reexamine the way we read history. In his essay, Bettelheim concinced me that we, as readers should look again at the text and realize all the possibilities that the Franks had.
...ernational law, must be included in national legislation, and further recognized by the courts. The goals of assisted procreation must remain intact, and therefore it must be understood that science will only continue to progress in this domain, and thus, the government must take serious action before assisted procreation completely removes the child from the picture. Since children cannot protect themselves, the government must take responsibility into its own hands, to ensure that adequate protection is given to the child and all long-term effects are taken into consideration. The best interest of the child must be the main focus. Legislation remains the only voice and form of representation given to the unborn child, therefore this voice must be non-contradicting and in support of children’s rights on a provincial, federal and international level.
The Narnia Chronicles have already established themselves as timeless works of literature. They appeal to both the atheists and the God-fearing, to both the uneducated and to scholars; to children and adults. An understanding of the Biblical allegory in these books is not essential to their appreciation. A critical analysis of these works, however, does allow the reader to more fully appreciate Lewis' unique gift to simplify complex narratives and craft beautiful children's fantasies. This, in turn, allows the reader to gain both a deeper understanding of Lewis as a skilled creative writer, and a deeper satisfaction of his art. To be able to appreciate C.S. Lewis as such an artisan can only add to one's enjoyment of his works.
English, V. (2006). Autonomy versus protection--who benefits from the regulation of IVF? Human Reproduction, 21(12), 3044-9. Retrieved February 7, 2011, from http://humrep.oxfordjournals.org/content/21/12/3044.full.pdf+html/.
Arguments against commercial surrogacy typically revolve around the idea that surrogacy is a form of child-selling. Critics believe that commercial surrogacy violates both women’s and children’s rights. In addition, by making surrogacy contracts legally enforceable, courts will follow the contract rather than choose what is best for the child. However, in her article “Surrogate Mothering: Exploring Empowerment” Laura Pudry is not convinced by these arguments.
After God spoke to Moses and ordered him to lead the Jews out of Egypt, Moses escorted God’s followers out of the city and brought them to Israel. Saving the Jews from the despair they once endured, Moses gave them serenity. The narrator demonstrates the similarities between Moses and Msimangu when Kumalo is suffering from depression and Msimangu states, “It is time to turn. This is madness, that is bad enough. But it is also sin, which is worse. I speak to you as a priest” (121). Although Msimangu is using tough love, he helps to ease Kumalo’s suffering and he works to alleviate his fears. Msimangu stands by Kumalo’s side during this extensive journey, guiding him in a constructive direction and never letting him lose his faith. Selflessly, Msimangu sacrifices his time to support Kumalo and places Kumalo before himself. When Kumalo says goodbye to his dear friend, the narrator explains the situation, “They were silent till the man passed, and then Kumalo said, in all my days I have known no one as your are. And Msimangu said sharply, I am a weak and sinful man, but God put His hands on me, that is all” (249). Msimangu explains that God saved him and now, God is saving Kumalo. Giving Kumalo all of his savings as he decides to live a more secluded and anti-materialistic lifestyle,
Surrogacy is becoming extremely popular as a way for people to build their families and women to have a source of income. Many people have various reasons for their opposition to it whether it be by comparing it to prostitution or disagreeing with how military wives take advantage of the Tricare insurance. Lorraine Ali states in her article “The Curious Lives of Surrogates” that one of the more popular reasons to oppose surrogacy is that it contradicts, “what we’ve always thought of as an unbreakable bond between mother and child.” However, a woman’s inability to conceive her own children does not determine the absence of a mother to child bond.
Narnia, directed by Andrew Adamson explores the Christian theme of sacrifice as well the motifs of loyalty, family love and the triumph of good over evil. Aslan, Peter and Edmund act a part in developing these themes. Adamson used filmic language to construct the characters and themes in the film, The Chronicles of Narnia: The Lion, The Witch and The Wardrobe.
Throughout his novel, Cry, The Beloved Country, Paton writes about how social inequality affects a country. Social inequality causes people pain and prevents them from advancing in the ranks of society. Paton uses tone to establish the negative result of segregation and explain how to overcome it. Paton stresses that fact that people must eliminate segregation, unite as a people, and communicate with each other. From his book, people can understand how to overcome segregation and grow from
These differences can be seen through the personal attitudes of surrogates, society views of surrogates, and mother’s attitudes towards surrogate mothers. Even though Webster gives one definition of “surrogacy” it can be seen how people in different societies can take very different meanings to