The Impact of Third Party Reproduction on Family and Kinship.

The development of in vitro fertilization (IVF) in the UK, in 1978, proved a major breakthrough in the process of human reproduction, which had remained constant in human history. The impact of IVF and the ensuing assisted reproductive technologies (ARTs) has not been limited in revolutionizing the "natural" practice of biological reproduction, but has reached out to and affected almost every institution in society. Family and kinship, as the social expression of reproduction and the institutions which are the most transparently structured realm of human life are those most profoundly affected by ARTs. Although literature on the implications of ARTs is in general abundant, this article presents new insights on their impact on family and kinship in Iran, which remains a unique case in the Muslim world. It explores the particular way ARTs, especially third-party donation, have been endorsed and practiced in Iran, and their consequences for the family, the infertile individuals, and their position vis-à-vis their kin and social group. The conclusion points to the lack of clarity concerning the initial rulings by the Islamic jurists, who allowed the practice of ARTs, and which has led to a number of unintended consequences regarding the legal, religious, cultural, and ethical issues, affecting the family, its structure and the relationship between the kin group. These consequences range, inter alia, from the question of the anonymity of third-party donor, to the permissibility of gamete donation between blood relatives, and to the absence of enforceable legislation.

Assisted reproduction and Middle East kinship: a regional and religious comparison.

This article compares the use of assisted reproductive technology (ART) and resultant kinship formations in four Middle Eastern settings: the Sunni Muslim Arab world, the Sunni Muslim but officially 'secular' country of Turkey, Shia Muslim Iran and Jewish Israel. This four-way comparison reveals considerable similarities, as well as stark differences, in matters of Middle Eastern kinship and assisted reproduction. The permissions and restrictions on ART, often determined by religious decrees, may lead to counter-intuitive outcomes, many of which defy prevailing stereotypes about which parts of the Middle East are more 'progressive' or 'conservative'. Local considerations - be they social, cultural, economic, religious or political - have shaped the ways in which ART treatments are offered to, and received by, infertile couples in different parts of the Middle East. Yet, across the region, clerics, in dialogue with clinicians and patients, have paved the way for ART practices that have had significant implications for Middle Eastern kinship and family life.

Islam, Assisted Reproduction, and the Bioethical Aftermath.

Assisted reproductive technologies (ARTs), including in vitro fertilization to overcome infertility, are now widely available across the Middle East. Islamic fatwas emerging from the Sunni Islamic countries have permitted many ARTs, while prohibiting others. However, recent religious rulings emanating from Shia Muslim-dominant Iran have created unique avenues for infertile Muslim couples to obtain donor gametes through third-party reproductive assistance. The opening of Iran to gamete donation has had major impacts in Shia-dominant Lebanon and has led to so-called reproductive tourism of Sunni Muslim couples who are searching for donor gametes across national and international borders. This paper explores the "bioethical aftermath" of donor technologies in the Muslim Middle East. Other unexpected outcomes include new forms of sex selection and fetal "reduction." In general, assisted reproduction in the Muslim world has been a key site for understanding how emerging biomedical technologies are generating new Islamic bioethical discourses and local moral responses, as ARTs are used in novel and unexpected ways.

Conceiving IVF in Iran.

Since the 19th century the Iranian state has been concerned with the size of its population, and policies directed to its increase or decrease have been closely involved with the purpose of nation building. None of these policies have been particularly successful, except for the effective family planning campaign of the 1980s that led to a remarkable drop in population growth, which currently stands at 1.3 per annum, below the replacement level. However, all the policies have failed to address the issue of infertility, which is widespread in Iran. It was against the background of such oversight that, from 1987, some pioneering physicians introduced IVF practices to the country and engaged with the Islamic jurists, whose endorsement of infertility treatment through IVF was deemed crucial to give the practices legitimacy. This article explores the process by which assisted reproductive technologies were legitimized in Iran in all their forms and which have placed the country in the lead among the Muslim countries in the Middle East in this respect. Within Iran, following the state's latest pronatalist policies, assisted reproductive technologies have been acknowledged as a means to help the state meet its new ambition of higher population growth.