THE LIMITS OF INTIMATE CITIZENSHIP: REPRODUCTION OF DIFFERENCE IN FLEMISH‐ETHIOPIAN ‘ADOPTION CULTURES’

The concept of ‘intimate citizenship’ stresses the right of people to choose how they organize their personal lives and claim identities. Support and interest groups are seen as playing an important role in the pursuit of recognition for these intimate choices, by elaborating visible and positive cultures that invade broader public spheres. Most studies on intimate citizenship take into consideration the exclusions these groups encounter when negotiating their differences with society at large. However, much less attention is paid to the ways in which these groups internalize the surrounding ideologies, identity categories and hierarchies that pervade society and constrain their recognition as full citizens. In contrast, this paper aims to emphasize the reproduction of otherness within alternative spheres of life, and to reveal the ambiguities and complexities involved in their dialectic relationship with society at large. To address this issue, the paper focuses on the role that ‘adoption cultures’ of Flemish adoptive parents with children from Ethiopia play in the pursuit of being recognized as ‘proper’ families and full citizens. The ethnographic research among adoptive parents and adoption professionals shows a defensive discourse and action that aims at empowering against potential problems, as well as a tendency to other the adoptive child by pathologizing its non‐normativity. By showing the strong embeddedness of adoptive families' practices of familial and cultural construction in larger cultural frames of selfing and othering, characterized by biologism and nativism, one begins to understand the limits of their capacity to realize full citizenship.     

Experiencing infertility--social work dilemmas in child adoption procedures

The research deals with experiencing infertility and its consequences in the adoption of a child and focuses on infertile couples that have wished to adopt a child and joined a program preparing them to be foster parents. The results show that most of the infertile couples experience infertility very much as being different from couples with children as well as having to cope with the feelings of deep emotional loss resulting from the inability to reproduce biologically. There is therefore the question whether these facts should be taken into account by the profession (i.e. social workers) when dealing with child adoption as, according to most of the respondents of our survey, the process of coming to terms with infertility and its consequences is an important factor in establishing healthy family relationships and the child's identity within the adoptive family. We concluded from the results of the research that the infertile couples preparation program for adopting a child carried out by the Society of Adoptive Families "Deteljica", is a comprehensive autopoietic social workers' answer to the needs of participants for a successful adoption of a child, as it makes it possible to supply these future adoptive parents with the requisite information and experience and provides support to the entire family upon accepting a child in its midst, while its fundamental attribute is offering help to couples in overcoming the traumas resulting from their infertility.     

Transracial adoption: white American adoptive mothers’ constructions of social capital in raising their adopted children

In the field of adoption and child welfare, there is ongoing debate and discussion about how white adoptive parents in transracial families construct personal and social relationships and networks to promote cultural belonging and identity development in their children. In spite of this however, there is, to date, no research study that has sought to apply the notion of social capital to understand transracial adoptive families. With its exploration of how white American adoptive mothers construct social capital in raising their transracially adopted children, this paper seeks to contribute to the literature on social capital and families in general, and social capital and transracial families in particular. By drawing upon a qualitative study involving white adoptive mothers’ discursive practices, and multiplex constructions of intersectionality, the paper seeks to offer rich theoretical and empirical insights into social capital and transracial adoption to contribute to the literature in this area.     

PROCREATIVE BENEFICENCE – CUI BONO?

Recently, Julian Savulescu and Guy Kahane have defended the Principle of Procreative Beneficence (PB), according to which prospective parents ought to select children with the view that their future child has ‘the best chance of the best life’. I argue that the arguments Savulescu and Kahane adduce in favour of PB equally well support what I call the Principle of General Procreative Beneficence (GPB). GPB states that couples ought to select children in view of maximizing the overall expected value in the world, not just the welfare of their future child. I further argue that Savulescu and Kahane's claim that PB has significantly more weight than competing moral principles, such as GPB, lacks justification. A possible argument for PB having significant weight builds on a principle of parental partiality towards one's own children. But this principle does not support PB; it supports a Principle of Sibling‐Oriented Procreative Beneficence (SPB), according to which parents selecting a child should maximize the benefit of all their children. Indeed, PB itself will in some cases be self‐effacing in favour of SPB.     

Reproductive ‘Surrogacy’ and Parental Licensing

A serious moral weakness of reproductive ‘surrogacy’ is that it can be harmful to the children who are created. This article presents a proposal for mitigating this weakness. Currently, the practice of commercial ‘surrogacy’ operates only in the interests of the adults involved (the gestator and the commissioning individuals who employ her), not in the interests of the child who is created. Whether ‘surrogacy’ is seen as the purchase of a baby, the purchase of parental rights, or the purchase of reproductive labor, all three views share the same significant flaws. They endorse the transfer, for a fee, of the infant from the woman who gestated it to those who commissioned it, but without justifying such a transfer; they fail to demonstrate that the commissioners have any entitlement to the infant, or, for that matter, suitability to be the infant's parents; and they fail to take any notice of the infant's needs, interests, and wellbeing. A mere genetic connection is not enough to establish that the commissioners are entitled to receive the baby or that they are competent to raise it. Their good intentions, however caring, are not enough. Therefore, just as in the practice of adoption, there should be a formal institutionalized system for screening and licensing the prospective social parents, which would make the infant's needs, interests, and wellbeing paramount. I reply to several potential objections to this proposal, including the objection that genetic parents who raise their own child are not screened and licensed.     

The Gellnerian modality revisited: towards a ‘genealogy’ of cultural homogenization and nation-state congruency

This paper re-evaluates Ernest Gellner's theory of nations and nationalism and particularly his conceptions of cultural homogenization and congruency. The paper shows how Gellner's historical and epistemological stance naturalizes homogenization processes and rationalizes modern history as an inevitable trajectory of congruency making of states and nations. The paper proposes, nonetheless, to deploy a critical framework and read Gellner's notions of congruency and cultural homogenization as a ‘social imaginary’/‘fantasy’. That is, understanding congruency as a sociopolitical project that idealizes a certain imaginary as positive, necessary and inevitable – a ‘fantasy’ that sets to secure and stabilize discursively the contingency of social relations. It is suggested, moreover, to deploy a Foucauldian genealogical technique in an attempt to de-naturalize congruency and homogenization practices and expose the conditions of their emergence in modern history.     

CLONING, PARENTHOOD, AND GENETIC RELATEDNESS

In this paper I examine what I take to be the best case for reproductive human cloning, as a medical procedure designed to overcome infertility, and argue that it founders on an irresolvable tension in the attitude towards the importance of being ‘genetically related’ to our children implied in the desire to clone. Except in the case where couples are cloning a child they have previously conceived naturally, cloning is unable to establish the right sort of genetic relation to make couples the parents of their cloned child. If anybody is the genetic parent of a cloned child it is the natural parent(s) of the DNA donor. Paradoxically, in order to resist the claims of the parents of the donor to the cloned child, the argument for human reproductive cloning must place more weight on the intention to parent a child, than we do in cases of ordinary reproduction. It must insist that the parental relation is established by the intentions of the couple who bring a clone into the world and not by their genetic relation to the child. The emphasis placed on intention as establishing the parental relationship works to undermine the justification for cloning in the first place. For cloning to play a useful role as a reproductive technology, it must allow couples to become parents who could do so no other way. However, to the extent that intention is sufficient to establish parenthood, adoption or surrogacy, which are existing alternatives to cloning, will serve equally well to allow couples to become parents.     

Cultural Identity and Internationally Adopted Children: Qualitative Approach to Parental Representations

Approximately 30 000 children are adopted across national borders each year. A review of the literature on the cultural belonging of these internationally adopted children shows substantial differences between the literature from English-speaking countries and that from France and Europe in general. The objective of this study is to start from the discourse of French adoptive parents to explore their representations of their child''s cultural belonging and their positions (their thoughts and representations) concerning connections with the child''s country of birth and its culture. The study includes 51 French parents who adopted one or more children internationally. Each parent participated in a semi-structured interview, focused on the adoption procedure and their current associations with the child''s birth country. The interviews were analyzed according to a qualitative phenomenological method, Interpretative Phenomenological Analysis. The principal themes that emerged from our analysis of the interviews made it possible to classify the parents into three different groups. The first group maintained no association with the child''s country of birth and refused any multiplicity of cultural identities. The second group actively maintained regular associations with the child''s country of birth and culture and affirmed that their family was multicultural. Finally, the third group adapted their associations with the child''s birth country and its culture according to the child''s questions and interests. Exploring parental representations of the adopted child enables professionals involved in adoption to provide better support to these families and to do preventive work at the level of family interactions.     

Digital aspirations: ‘wrong‐number’ mobile‐phone relationships and experimental ethics among women entrepreneurs in rural Bangladesh

‘Wrong‐number’ mobile‐phone relationships are initiated by men dialling random numbers, but they enable young women entrepreneurs in Bangladesh to experiment with the boundaries of fearful excitement; negotiate purdah, dowry, and gender norms; and reimagine their futures. These virtual relationships thus constitute a field of cultural struggle for young women that involves ambivalence, ethical‐boundary work, cultural critique and the recognition of social alternatives, and the expansion of aspirations. These processes are vernacularized in women's notions of ‘being digital’, a Bangladeshi idiomatic response to the contradictions of contemporary social life.     

The Social Life of Rights: ‘Gender Antagonism’, Modernity and Raet in Vanuatu

In the northern Vanuatu town of Luganville a small group of men have responded to social and legal changes engendered by women's rights activists by forming a male support group called ‘Violence Against Men’. Members of this ‘backlash’ movement argue that the insidious promotion of Western‐style ‘women's rights’ is leading to discrimination against men in divorce proceedings, child custody battles, and in domestic violence and rape cases. They directly oppose recent and ongoing legal changes aimed at protecting women from domestic violence, such as Domestic Violence Protection Court Orders, and the repeatedly tabled (but long‐delayed) ‘Family Protection Bill’. Such interventions, they argue, undermine Vanuatu's ‘natural’kastom and Christian patriarchal gender order and, in doing so, pose a serious threat to the socio‐economic productivity of the nation‐state. For other men, however, rather than opposing women's rights activism, such challenges have raised questions about how men might successfully negotiate their identities in ways that are sensitive to contemporary issues of gender equality without undermining existing paradigms. Thus, this paper addresses the value accorded to universalism and relativism in gender activism in Vanuatu, and especially in terms of the linked discourses of kastom, church and modernity. It therefore explores gender relations in terms of the contemporary entanglement of indigenous and exogenous epistemologies, and in doing so argues that the contextual analysis of ‘rights’ should consider the specific historical, political and socio‐cultural circumstances in which they are put to use.     

Learning Courage: Child Labour as Moral Practice in Northeast Brazil

This article explores the moral dimensions of child labour as cultural practice in Northeast Brazil. It reveals a link between children's participation in labour and local constructions of childhood as a period of ontological uncertainty and impending transition. Through detailed ethnographic exegesis, the article reveals the symbolic dimensions surrounding children's engagement in productive endeavours, and shows how the local opposition between ‘work’ and ‘play’ arises out of an encompassing moral process. The article critiques the tendency within protectionist influenced anthropological literature to acknowledge the important contribution that children make towards material survival, while denying that contribution any deeper cultural significance.     

VIRTUE ETHICS AND THE SELECTION OF CHILDREN WITH IMPAIRMENTS: A REPLY TO ROSALIND MCDOUGALL

In ‘Parental Virtues: A New Way of Thinking about the Morality of Reproductive Actions’ Rosalind McDougall proposes a virtue‐based framework to assess the morality of child selection. Applying the virtue‐based account to the selection of children with impairments does not lead, according to McDougall, to an unequivocal answer to the morality of selecting impaired children. In ‘Impairment, Flourishing, and the Moral Nature of Parenthood,’ she also applies the virtue‐based account to the discussion of child selection, and claims that couples with an impairment are morally justified in selecting a child with the same impairment. This claim, she maintains, reveals that the flourishing of a child should be understood as requiring environment‐specific characteristics. I argue that McDougall's argument begs the question. More importantly, it does not do justice to virtue ethics. I also question to what extent a virtue ethics framework can be successfully applied to discussions about the moral permissibility of reproductive actions.     

The Right Kind of Women Things: Changing Compositions of Gendered Subjectivity in New Caledonia

Drawing upon life histories compiled in New Caledonia, this article examines the ways in which some women inscribed and contested their gendered subjectivities. Anchored in the perception that ‘gender’ can be recognised as historically and culturally constituted in contingent human practices, it proffers testimonies to reason that women's composition and expression of their lived experience can be understood as modes of embodied consciousness. By situating each woman's discursive strategy into the complex interplay of historical processes, structured social organisations, and the anomalies, ambiguities and contradictions revealed through their conversations, the relationships and practices which inscribed the self-making of some Kanak and Caledonienne women are explored.     

The construction of ‘Asian American’: Reflections on intermarriage and ethnic identity among second‐generation Chinese and Korean Americans

This article explores the ethnic self‐identification of second‐generation children whose immigrant parents came to the United States from Latin America. The focus of the analysis is the adoption of the pan‐ethnic label, ‘Hispanic’, in contrast to national designators and non‐hyphenated American identities. Using data from a recent large survey of children of immigrants in south Florida and southern California, the analysis explores the determinants of ethnic self‐identities and the potential consequences of the adoption of one of these symbolic labels on children's self‐esteem, educational expectations and perceptions of discrimination. Contrary to the commonly‐held assumption that the label ‘Hispanic’ denotes greater assimilation into the mainstream of US society, our findings indicate that children who adopt the Hispanic label are the least well assimilated: they report poorer English skills, lower self‐esteem and higher rates of poverty than their counterparts who identify themselves as Americans or as hyphenated Americans. Theoretical and policy implications of findings as they bear on prospects for successful adaptation of second‐generation youth are discussed.     

Negotiating belonging: plants,people, and indigeneity in northern Australia

This article focuses on human‐plant relations, drawing on ethnographic research from northern Australia's Gulf Country to address the concept of indigeneity. Just as the identities of ‘Indigenous’ and ‘non‐Indigenous’ people in this region are contextual and at times contested according to the vernacular categories of ‘Blackfellas’, ‘Whitefellas’, and ‘Yellafellas’, so too the issue of what ‘belongs’ in the natural world is negotiated through ambiguities about whether species are useful, productive, and aesthetically pleasing to humans, as well as local understandings about how plants and animals came to be located in the Gulf region. At the same time, plants’ distinctive characteristics as plants shape their relations with humans in ways which affect their categorization as ‘native’ and ‘alien’ or ‘introduced’. Focusing our analysis on three specific trees, we argue that attention to the ‘plantiness’ of flora contributes significantly to debates about indigeneity in society and nature. At the same time, our focus on human‐plant relations contributes important context and nuance to current debates about human and other‐than‐human relations in a more‐than‐human world.     

Non‐verbal mate retention behaviour in women and its relation to couple's relationship adjustment and satisfaction

The function of mate retention strategies is to preserve the bond between romantic partners and to prevent desertion, which is also why such behaviours are often elicited by the presence of a potential rival. Most existing studies on mate retention are based on self‐reports, which are prone to various biases. In this study, we observed non‐verbal behaviour of 47 long‐term romantic heterosexual couples during their interview with a female experimenter, whom the women in the couples may have perceived as a potential rival. We measured non‐verbal displays of mate retention tactics (direct guarding, intimacy inducement, appearance enhancement, and love and care display), as well as relationship maintenance strategies of openness and positivity. We expected that relationship quality as reported by both partners in the couple would be positively associated with ‘benefit‐provisioning’ mate retention behaviours and negatively associated with a ‘cost‐inflicting’ mate retention tactic (direct guarding). Relationship quality was assessed by Spanier's Dyadic Adjustment Scale using both the total score of dyadic adjustment and a Dyadic Satisfaction subscale. We found a significant association between both partners' dyadic adjustment and satisfaction and woman's appearance enhancement behaviours (such as self‐touch, hair flip and primp) in the presence of her partner and a potential rival. We also found a negative association between partner's dyadic adjustment and woman's direct guarding of partner using short looks, and a positive association between woman's intimacy‐inducing behaviour using long gaze and her own dyadic satisfaction and her partner's dyadic adjustment. Our results highlight the specific role of female attractiveness in later stages of romantic relationships within the context of mate retention and draw attention to the significance of the use of observational techniques in addition to self‐reports.     

In the shadow of industry: a study of culturization in Papua New Guinea

The activities of extractive industry have recently been framed by a language of corporate social responsibility that relies on a system of legibility and objectification. This process reifies ‘cultural units’, abstracting them from the rules of kinship, migration, and exchange that ensure social and economic security. I refer to this process and the ideology of ‘development’ that accompanies it as culturization and examine it in the context of oil extraction in Papua New Guinea's Kutubu region. Drawing on debates on the indigenization and politicization of ‘culture’, I present culturization as a process that relies on rules of inheritance and property to impose a structure of difference in contexts of extractive industry that ignores the intricacies of sociality that ultimately give life meaning. The aim of the paper is to both illustrate the consequences of this process and consider cognate ideas of ‘culture’ vis‐à‐vis ‘sociality’ to emphasize their mutual theoretical importance to contemporary anthropological inquiry.     

Rethinking Indigenous Place: Igorot Identity and Locality in the Philippines

Spanish and American colonisers ascribed the identity ‘Igorot’ to the peoples of the northern Philippine mountains, positioning them in the ‘tribal slot’, somewhere between ordinary peasants and ‘backward’ primitives. From this marginal position, contemporary Igorot communities have been comparatively successful in formalising their entitlements to land and resources in their dealings with the Philippine State. This success depends on a discourse tying indigenous or ‘tribal’ culture to particular places. Colonial and, now, local anthropology has been recruited to this process through the mapping of community boundaries. This has allowed groups to secure official status as ‘cultural communities' and gain legal recognition of their ancestral domains. Ironically, even as ancestral domains are recognised, the municipalities that hold such domains have ceased to be bounded containers for Igorot localities, if they ever were. Participation in global indigenous networks, circular migration, and ongoing relations with emigrants overseas blur the spatial, temporal, and social boundaries of Igorot communities. Transnational flows of people, information, and value are recruited to support the essentialised versions of indigenous identity necessary for negotiations with the state. Here, I show how the specific history of the Igorot ‘tribal slot’ enables communities to perform essentialised indigeneity and simultaneously enact highly translocal modes of cultural reproduction.     

Influence of parents' eating behaviors and child feeding practices on children's weight status

Objective : To investigate the effects of mothers’ and fathers’ eating behaviors, child feeding practices, and BMI on percentage body fat and BMI in their children. Research Methods and Procedures : Four hundred fifty‐eight parents (239 mothers, 219 fathers) were asked to complete two questionnaires: the Three‐Factor Eating Questionnaire and the Child Feeding Questionnaire, which measure dimensions of parent eating behavior and child feeding practices, respectively. Parent BMI was calculated from self‐reported height and weight; children's measures included BMI and percentage fat assessed by DXA. Regression analyses were used to analyze relationships between parents’ BMI and questionnaire scores and children's weight status. Results : One hundred forty‐three mothers and 68 fathers returned questionnaires, representing parents of 148 children 3 to 5 years old (78 boys). Children's weight was related to mothers’ BMI, but not fathers’. Girls had a greater BMI if either parent reported being overweight as a child, and both girls and boys were likely to be overweight if their mothers believed they had risky eating habits (fussiness, eating too much, etc.). Girls with fathers who were more controlling had a higher percentage fat; these fathers were also more concerned about their daughters’ future health. Discussion : Mothers exert a strong influence over their children's weight and seem to be more concerned about their children's eating behaviors; however, fathers play a role in imposing child feeding practices. Gender bias may be present in child feeding, as suggested by dissimilar effects of parent practices on the weight status of girls vs. boys. Fathers should be included in future studies analyzing parent feeding practices and children's weight outcome.