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The 2022 US Supreme Court decision Dobbs v. Jackson Women's Health overturned the constitutional right to abortion, raising questions about the international implications of the ruling. The Dobbs decision reveals a growing rift in global reproductive governance between countries that rely on international human rights standards and those that do not. The global momentum is currently with the human rights contingent, but the Dobbs ruling reflects the logic of a global antiabortion coalition that would like each country to decide its own life and family laws, without interference from multilateral agencies, based on its own constitution, history, and traditions.

Argentine sexual and reproductive rights activists insist on using the language and framework of 'human rights,' even when many reproductive rights activists in the US and elsewhere now prefer the framework of 'reproductive justice.' Reflecting on conversations with Argentine feminist anthropologists, social scientists, and reproductive rights activists, this paper analyzes why the Argentine movement to legalize abortion relies on the contested concept of human rights. Its conclusion that 'womens rights are human rights' is a powerful claim in post-dictatorship politics where abortion is not yet legal and the full scope of womens rights has yet to be included in the governments human rights agenda. Argentine feminist human rights activists have long been attentive to the ways that social class, gender, migration, and racism intersect with reproduction. Because their government respects and responds to a human rights framework, however, they have not felt it necessary-as US feminists have-to invent a new notion of reproductive justice in order to be heard. Given the increasing popularity of reproductive justice in health and human rights, the Argentine case shows that rights-based claims can still be politically useful when a State values the concept of human rights. Adapted from the source document.

Argentine sexual and reproductive rights activists insist on using the language and framework of 'human rights,' even when many reproductive rights activists in the US and elsewhere now prefer the framework of 'reproductive justice.' Reflecting on conversations with Argentine feminist anthropologists, social scientists, and reproductive rights activists, this paper analyzes why the Argentine movement to legalize abortion relies on the contested concept of human rights. Its conclusion that 'womens rights are human rights' is a powerful claim in post-dictatorship politics where abortion is not yet legal and the full scope of womens rights has yet to be included in the governments human rights agenda. Argentine feminist human rights activists have long been attentive to the ways that social class, gender, migration, and racism intersect with reproduction. Because their government respects and responds to a human rights framework, however, they have not felt it necessary-as US feminists have-to invent a new notion of reproductive justice in order to be heard. Given the increasing popularity of reproductive justice in health and human rights, the Argentine case shows that rights-based claims can still be politically useful when a State values the concept of human rights. Adapted from the source document.

When Gertrude Stein (1874–1946) was a medical student at Johns Hopkins in Baltimore, she spent the autumn of 1901 constructing an anatomical model of a young human brain. Most accounts call it an "embryo" brain, although as we shall see it likely belonged to a fetus or infant. The assignment was her final opportunity to obtain the medical degree after failing four classes in the spring of her senior year. Her anatomy professor, Franklin Paine Mall (1982–1917), offered her a second chance to graduate if she would finish her brain model and write an accompanying manuscript. Stein eventually produced sixty-three drawings and "roughly twenty-five pages of text," in addition to the model itself (Meyer 2001: 89). She submitted the work in January 1902, but Mall judged it as inept and threw it away. Stein set off for Europe, leaving medicine behind forever. She settled in Paris where she became an avant-garde writer most notably known for her book supposedly chronicling the life of Alice Babette Toklas (1877–1967), who was Stein's longtime lover, secretary, editor, cook, and companion. The book, published in 1933, narrated the life of the inimitable Gertrude Stein, although it was playfully titledThe Autobiography of Alice B. Toklas.

Explores the intersection of North American right-to-life discourse with cultural notions of the fetus & infant in rural Ecuador, where neither priests nor laypersons see a connection between fetal personhood & the morality of abortion. Perceptions of the fetus as the mysterious, sometimes dangerous, spirit of an unbaptized being permits varied beliefs about early abortion. The history of the US abortion debate is traced, arguing that current pro-life views do not represent "natural" or "universal" notions, but stem from political circumstances & social practices linked to specific historical/cultural contexts. It is contended that the Ecuadorian view allows for greater ambiguity, which is mirrored in social practice. The concept of auca (quasi-person) is discussed in relation to fetuses/newborns as a way that rural Catholics can accept the contradiction between the practice of abortion & Roman Catholic dictates. It is suggested that advanced biomedical technologies like the ultrasound, accompanied by the input of North American Protestant fundamentalism, may work together to bring rural people to view the fetus as a person. 28 References. J. Lindroth

This essay critiques feminist treatments of maternal-fetal "relationality" that unwittingly replicate features of Western individualism (for example, the Cartesian division between the asocial body and the social-cognitive person, or the conflation of social and biological birth). I argue for a more reflexive perspective on relationality that would acknowledge how we produce persons through our actions and rhetoric. Personhood and relationality can be better analyzed as dynamic, negotiated qualities realized through social practice.

Selected as the "Most Enduring Edited Collection" by the Council on Anthropology and Reproduction Since Roe v. Wade, there has been increasing public interest in fetuses, in part as a result of effective antiabortion propaganda and in part as a result of developments in medicine and technology. While feminists have begun to take note of the proliferation of fetal images in various media, such as medical journals, magazines, and motion pictures, few have openly addressed the problems that the emergence of the fetal subject poses for feminism. Fetal Subjects, Feminist Positions foregrounds feminism's effort to focus on the importance of women's reproductive agency, and at the same time acknowledges the increasing significance of fetal subjects in public discourse and private experience. Essays address the public fascination with the fetal subject and its implications for abortion discourse and feminist commitment to reproductive rights in the United States. Contributors include scholars from fields as diverse as anthropology, communications, political science, sociology, and philosophy