Magical Progeny, Modern Technology: A Hindu Bioethics of Reproductive Technology
Through her book, Magical Progeny, Modern Technology: A Hindu Bioethics of Reproductive Technology, Dr. Swasti Bhattacharyya enters the debate on the bioethics of reproductive technology through a Hindu and Indian cultural and ideological perspective. Dr. Bhattacharyya began as a nurse, and is now a philosophy and religion professor. Her background in the healthcare field is exemplified throughout her book by her knowledge of the medical and scientific side of reproductive technology. As a philosophy and religion professor of Hinduism, Dr. Bhattacharyya is able to bring a new and important perspective into the debate. In order to better understand the topic of the bioethics behind reproductive technology, it is important to seek viewpoints different than our own, from cultures that are not our own.
Dr. Bhattacharyya uses examples of Indian tradition, Hindu beliefs, and stories from the book of Mahabharata, an Indian epic with stories that can be related to real life, to explain her cultures perspectives in regards to the debate of reproductive technology. In America, people don’t typically see procreation as the general public’s business, and tend to have babies for their own reasons. In Indian culture however, procreation is viewed very differently, as exemplified by the quote, “Infertility, fertility, and having babies are not considered private, individual issues… The actions of individuals, particularly regarding procreative issues, affect the family, society, and ultimately all of life” (Bhattacharyya 87). This quote serves to demonstrate that Dr. Bhattacharyya’s views are coming from a culture that’s vastly different than our own, and she is able to provide a perspective that we may not have thought of. Another example is Dr. Bhattacharyya’s use of the story of Kunti from the Mahabharata. In the story, Kunti struggles with her fulfillment of Dharma, basically a path that individuals should follow that informs them on how to behave fairly and compassionately in society. Kunti is gifted a mantra that can bless her with children. Kunti first uses this mantra while unmarried, but fears what society will think of her having children when not married. After Kunti is married, she realizes that she now has a responsibility to procreate, which she didn’t have before. Kunti again uses the mantra, and feels she has fulfilled her Dharma.
It seems in Hindu cultural that it is imperative to have offspring when married, in order to fulfill a societal expectation. I see a connection between this and the Mitzvah of having many offspring for Orthodox Jewish people. If a woman is unable to conceive, she may feel she let her family, cultural, or even herself down. This is an interesting point that brings a new stance to the debate, as reproductive technology can be used to provide women with children, leading to many living more fulfilled lives.
Marriage, Sex, and the Family in Judaism
Marriage, Sex, and the Family in Judaism, written by Emory University law and religion professor Michael J. Broyde, provides the reader with various perspectives and opinions on the concept of reproductive technologies and how they relate to Jewish marriage and life. The book does not seek to give one definitive stance on the subject, rather it presents the reader with essays, research, and viewpoints, that range from all sides to help the reader form their own beliefs on the topic of how modern fertility treatments could be permissible or prohibited in Jewish law.
This was an interesting subject to read about, as the answer can not be found in any one text alone. Even the Torah states that we should ““Be fruitful and multiply, and fill the earth, and master it” (Genesis 1:28), while later giving rules and laws that seem to contradict this. Much like Hinduism, Judaism seems to place a great importance on the responsibility to procreate. However, when traditional procreation is not an option for some people, it becomes important to discuss if reproductive technologies should be allowed in Jewish law. One form of reproductive technology discussed is sperm donations. A sperm donation is when a man who is not the woman’s husband, donates his sperm to be injected into a woman, leading to fertility. In traditional Jewish law, the husband is seen as the offspring’s father, and the woman is the mother. Through a sperm donation these concepts seem convoluted as a man who is not the husband, would technically be the biological father of the offspring. To help with this issue, Jewish law states that a sperm donation is only permissible if the sperm donor is not Jewish. This way the woman would not be able to validly marry the sperm donor in Jewish law, since he is not Jewish, and the father of the offspring would be considered the woman’s husband. It was interesting to see the ways Jewish law sought to explain the various forms of reproductive technology.
Made in India
Made in India is a film that follows an American woman, Lisa Switzer, in her journey dealing with the complicated world of outsourcing a surrogate mother. Lisa and her husband Brian have wanted and tried for children for years, but sadly Lisa is infertile. The couple decide to try a surrogate mother, but find the process to be too expensive in America. They decide to “outsource” a surrogate mother in India. The story continues in Mumbai, India as the selected surrogate mother, Aasia Khan, is implanted with the couple’s embryos. What follows is a complicated view of the ethical and social implications that arise from reproductive technologies. The film shows the hardships of going through such a process from the side of both the surrogate mother and the couple trying to conceive. Aasia Khan, the surrogate mother, must contend with social backlash from her friends, family, and culture, to go through with the delivery of the couples’ twins, in order to be paid for her service. The couple, back in America, also struggles with the legal issues that arise, and the ethical issues that India’s culture has with the topic of surrogacy. An example of this is when the hospital that delivers the couple’s twins refuses to recognize Lisa as their real mother, until the couple fights for a DNA test to be done. This was a very interesting movie, that was based off of real life stories, as it provides a visual context for the debate of the ethics and social ramifications for reproductive technologies.