En este artículo analizamos la expansión de la reproducción asistida unificando una revisión de la literatura existente (tanto médica como social), haciendo una revisión crítica de los datos de uso existentes (procedentes de la Sociedad Española de Fertilidad) y presentado algunos resultados de un trabajo de tipo cualitativo que analiza el papel de la donación de óvulos en las clínicas de reproducción asistida a partir de entrevistas a profesionales de las mismas. En el Estado español el sector privado ha acogido la mayor parte de los tratamientos, si bien existe también cobertura pública de los mismos (dentro de la cual se cubren un gran número de técnicas, pero existen largas listas de espera y limitaciones de acceso heteronormativas y por edad). La reproducción asistida ha transformado la forma en que un número creciente de personas se reproduce, así como los imaginarios sociales sobre la reproducción y su potencial medicalización y comercialización. What we see instead is a continuum of resistance composed of discursive, individual, and collective actions that disrupt the production of a reified, unitary mother‐worker subject. The production of this mother‐worker subject, however, does not go unchallenged. It requires a disciplinary project that works discursively, one that works through the materialization of discourses in the form of enclosures or surrogacy hostels. When one’s mother identity is regulated and terminated by a contract, being a good mother often conflicts with being a good worker, which makes the mother‐worker identity a rather difficult one to produce. But she is simultaneously urged to be a nurturing mother for the baby and a selfless mother who will not negotiate the payment received.
The surrogate in India is expected to be a disciplined contract worker who gives up the baby at the termination of the contract. However, unlike women in factories who have to be constituted as the perfect worker of managers’ dreams, surrogates have to be constituted as the perfect mother‐worker subject. She is produced, instead, in fertility clinics and surrogacy hostels. In this ethnographic study of commercial surrogacy in a small clinic in western India, I argue that a good commercial surrogate, like a good laborer of global production, is not found ready‐made in India. It is produced through the practices and rhetorics of the shop floor. Feminist analysts of women in global production have demonstrated that “good” labor is not found ready‐made.
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