I am hesitant as I write this about writing this at all. I could remain objective and merely say that I think this is an important contribution that addresses a significant lacuna in feminist political thought in failing to address the experience of medically infertile women and socially infertile persons (single people, LBGTQ people). Or, I could share my truth (which, I guess, is what I'm choosing to do), which is that this book spoke to me and made me feel seen in a way that I have not ever felt before.
As a social practice, speaking of a person's own struggle with infertility is profoundly taboo, unless perhaps it is sanitized and filtered, the Instagram shot of a "miracle baby" that effaces the gory details of medical procedures and injections, the financial and relationship tolls, the multiple failures and pregnancy losses along the way. The labor of baby-making made invisible, only the beautiful product, the "miracle" child, is displayed. And as a political practice, admitting that you are pursuing pregnancy through ART signals that you are complicit in the patriarchy's reduction of women to no more than baby-making machines, that you have drunk the cool-aid and are so "baby crazy" that you're willing to do something considered dangerous and unethical to turn yourself into a brainless vessel for a fetus. I used to feel that way. I recall (with regret) privately heaping aspersions on childless couples who pursued IVF, believing that their infertility was the product of their own laziness (why didn't they start trying sooner?), or their lifestyle choices (if only they ate differently or exercised more, then they'd get pregnant), or their greed (this is a rich white privilege, can't they just accept that they'll be childless? And anyway, the planet is overpopulated and dying!).
Women's hard-fought "right to choose" as it is presently formulated means merely a right to terminate a pregnancy, not a right to also choose pregnancy when a medical or social condition or mere happenstance forecloses that option without medical support or third-party intervention. Second-wave feminists view women and queer people who engage in ART as duped by the patriarchal, heteronormative, and capitalist medical technology industry. Worse yet, feminists contend that ART enslaves women, particularly women of lower social class, into becoming womb slaves. Ironically, their assumption is that no woman could ever consent to donating gametes or serving as a surrogate even while they champion the notion that women can (and have the right to) consent to abortion. The whole notion that women ought to control their reproductive functions ends at the point where a woman chooses to use technology to enhance her fertility instead of curtailing it, a fact that is particularly troubling when you consider that infertility strikes impoverished women and women of color at even higher rates than rich white women.
But as Kimball points out, the making of infertiles invisible in the feminist movement is yet another example of the systemic problem that feminism faces in its failure to recognize the variety of lived experience of all women. Is it really any wonder, then, that so many women refuse to call themselves "feminists" even though they support equal political and economic rights for women? Feminism has made for itself a project of denying the experiences of certain marginalized women, such as trans women and infertile women, in order to cling to a backwards, unscientific, and misogynistic idea of an ideal, essentialist, "woman" who is defined by a working uterus and ovaries. Gloria Steinem, the ur-feminist herself, supported a ban on surrogacy in New York, citing the likelihood of the arrival of a Handmaids Tale future while denying the pain and suffering of women and men wishing to be parents as well as the agency of those wishing to be surrogates.
Kimball's book was so important to me because it explains this history of how feminism came to take an anti-ART position and where the cultural notions of infertile women as immoral, lazy, and greedy come from. Kimball reviews cultural artifacts from films to paintings and provides an exhaustive review of the literature on all sides, which is a feat given this book clocks in at only 134 pages. The book also offers Kimball's personal experience with infertility and the isolation and grief that it brings. It elevates the physical and emotional work of infertility to the level of the maternal work of pregnancy and parenting, which is a radical act considering the current political climate. It empowered me to view my own experiences as of a piece with motherhood instead of as the failure to achieve it. And it forced me to ask myself whether concealing my personal struggle is protecting me or further isolating me while reinforcing the notion that such work is actually taboo and unspeakable. Would we as infertiles be better served by speaking our truth, going back to one essential tenet of feminism which is that the personal is political? Would we be better served by seeking collective solutions and political change (policies that treat ART as healthcare and not as commerce) instead of confining ourselves to online chatrooms where we only talk to each other and then only about individual outcomes? Surely, to advocate for ourselves means we must share our stories and challenge society's view that such stories are shameful, which also means opening ourselves up to public scrutiny and the cruelty that is so often heaped upon us, comments intended to minimize our suffering (well, at least you get to sleep in!) or deny our realities (if you just stop trying, it will happen!). It's a lot to ask of someone going through a process that at least one study has shown is as stressful as living with cancer. Kimball doesn't prescribe solutions, something that I don't think I would support in this context anyway, but she does offer hope for a feminist political philosophy that sees and accepts infertility and its treatment as a larger part of an overall reproductive justice agenda.