Publisher: University of Minnesota Press 2013 Price: $25
In January 2002, a Nigerian woman appealed to the Irish High Court to prevent her deportation on the ground that she was pregnant. Her lawyers argued that her deportation contravened Article 40.3.3 of the Constitution which guarantees to defend and vindicate the right to life of the unborn, who, Irish law considers to be ‘a person’. The woman, who became known as Ms O, had lost her asylum application and her appeal, but in a judicial review of her deportation order, building on the right to life of the unborn, she argued that due to high Nigerian infant mortality rates, the rights of her unborn child could not be guaranteed if she was deported. The Supreme Court rejected her appeal, apparently concluding that in the case of some (non-Irish) women, the unborn is not a person. In this book Eithne Luibhéid employs Ms O’s case alongside the infamous X case to draw attention to the long history of Irish women travelling across borders, both as emigrants and as women seeking abortions abroad, and the shorter history of women immigrating into Ireland, to suggest that the Irish state’s pro-life position is one of the factors shaping its approach to managing migration in and out of the country, and thus, that (hetero)sexuality is a factor in shaping Irish immigration policies.
Considering the plethora of recent books on the topic of immigration to Ireland and, to a lesser extent, emigration from Ireland, and though there had been several previous studies of Irish women emigrants, it is surprising that Luibhéid’s Pregnant on Arrival: The Making of the Illegal Immigrant is the first volume to fully engender migration which, she argues, illustrates Ireland’s heteronormative regime. Luibhéid’s main argument is that constructing pregnant migrant women, and in particular pregnant asylum seekers, as illegal immigrants, has implications not merely for Ireland’s immigration and deportation regimes, but also for the future of the children born to these women through what she calls ‘reproductive futurism’. Read more