Act as a moral philosopher of the limits, adjudicating the standards guarding entry into the human community." She illuminates the dense social and cultural context in which such decision making takes place—cultural ideas of maternal responsibility and which types of disability are acceptable, white middle class women's concern about being "selfish," Spanish-speaking women's concern with fetal suffering, multiethnic working-class concerns with how a disabled child will affect other family members, and new immigrants' fears about how such a child might jeopardize the family's ability to assimilate. Rapp also conveys the importance of religion, in providing not only spiritual direction but also social and material resources that affect these decisions. She vividly conveys how for women living with the real risks of poverty—dangerous neighborhoods, unemployment, depression, substandard schools, family members involved with drugs—"the very idea that risks are measurable and individual may be overwhelmed by other assessments women make" about more diffuse, socially-based risks to prenatal health. As she sketches this "practical epidemiology," Rapp notes, ". . . ironically, the very populations most at risk—less privileged, ‘older,' women having more pregnancies with more partners . . . may be the least likely to live by the numbers precisely because they understand their risks to be spread over a greater territory than chromosome analysis in pregnancy describes."
The final two chapters provide a "women-centered analysis" of what happens when a chromosomal anomaly is found. Rapp draws on interviews with 38 families of children with Down syndrome and participant observation with two parent support groups to describe the special pleasures and burdens of mothering these children. Here again we see how "the discursive and material resources available for families of disabled children vary greatly along the social fault lines."
館藏地 | 2樓電梯兩側暢銷/主題書展區 |
索書號 | WQ209 R221 1999 |
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