A page turner. In this book, Hess explores what it is like to be pregnant in the digital age. But rather than it being a parenting book, I found it a thoughtful meditation on our relationship with social media, how we form parasocial bonds online and the love-hate relationship with information overload. Hess’ neuroticism and reflections were very relatable (every girlie in New York amirite?) and I appreciated her digging into history and covering how pregnancy in the media is always centered on a white woman, and how women of colour disproportionately encounter the healthcare system.
An excellent relevant book for our times. Hess is thoughtful, creative, nuanced and sympathetic. Oddly some of her monologues remind me of my friend May.
Excerpts
The errors I made during my pregnancy knocked at the door of my mind. I drank a glass and a half of wine on Marc’s birthday, before I knew I was pregnant. I swallowed a tablet of Ativan, for acute anxiety, after I knew. I took a long hot bath that crinkled my fingertips. I got sick with a fever and fell asleep without thinking about it. I waited until I was almost thirty-five years old to get pregnant. I wanted to solve the question of myself before bringing another person into the world, but the answer had not come. Now my pregnancy was, in the language of obstetrics, geriatric.
In my panic, it felt incontrovertible: if I searched it smart and fast enough, the internet would save us. I had constructed my life through its screens, mapped the world along its circuits. Now I would make a second life there, too. As I write this, four years later, I see my hour on the table as the moment that my relationship with technology turned, its shadows shifting around me. I reached for a sense of control and gripped tightly to my phone. It would not give me the answers I was looking for, but it would feed me wrong answers from its endless supply. It would serve me facts and conspiracies, gadgets and idols, judgments and tips.
Flo was for women who could not run to a doctor, and it was also for women who raced between their doctors and their phones, pounding on an accelerating treadmill of information. The sickest thing about my relationship with Flo was that I ignored all her advice. […] Still my fingers led me back to the app, where I thumbed through her updates without even reading them. Her offerings scratched at a deeper itch.
I imagined my test’s pink dye spreading across Instagram, Facebook, Amazon. All around me, a techno-corporate infrastructure was locking into place. I could sense the advertising algorithms recalibrating and the branded newsletters assembling in their queues. Pregnant exercise instructors beckoned to me from YouTube thumbnails. Digital clothing companies offered confusing bras. More brands knew about my pregnancy than people did. They all called me mama.
It had felt like Flo was coaxing me into a costume of womanhood, and now the costume was literal. My feed cleared into a runway of bump-friendly styles.
Once I had thought of pregnancy as a time when you were allowed to eat whatever you wanted, but now I could see that it was the Tour de France of restrictive eating. Strict diet and exercise during pregnancy were cast not just as aesthetic practices but moral achievements, conflated with the health of the pregnancy and the expression of superior mothering. Hatch asked its mom crushes about their relationship with movement, their vision of wellness, and their self-care rituals—gentle rebrands of the punishing diets once advised by the maternity industry.
It was the work of enslaved Black women, raising and wet-nursing white children, that enabled wealthy white women to spend their time cultivating the image of the ideal mother. “The valorization of White motherhood is reproduced for every generation and taught through television, movies, magazines, websites, Internet searches, and pregnancy literature […] the vaunted image of the ethereal white mother—“thin, beautiful, well dressed, and middle class”
I asked the doctor to write the name of the syndrome on a slip of paper so I would not forget. “Don’t google it,” he said. […] Even as I submitted my body to advanced scientific protocols, my mind belonged now to the realm of judgment, superstition, and myth. Soon the internet would feed me from its bank of dark materials. Coincidences would string together to form patterns and theories. With the light of my phone to guide me, I descended into the pregnant underworld.
The woman with the ultrasonic waves saw something, but the man with the magnet saw nothing, and his nothing beat her something. With one diagnostic instrument, my baby was condemned. With another, he was saved.
These women had crafted their pregnancies into epics and cast themselves as conquering heroes, and I consumed their stories like they were streaming on Bravo.
“Birth was not just the “delivery of her child” but “the making of a mother,” he wrote. “Childbirth is the perfection of womanhood, and the beautifying of the maternal conscience is one of its most acceptable rewards.” In place of anesthesia, laboring women would receive an apex life experience: a “physical, spiritual and emotional achievement” that promised to be “vivid and interesting” as long as the woman capably executed her role. Dick-Read coached her in natural birth’s new performance style. He invited white women of the middle and upper classes to put on a fantasy of primitive painlessness, to wear it like a laboring gown. Natural birth was a kind of safari, and when it was over, its participants could return home to idealized and compliant family lives.
United States was legislating midwives out of existence. Black midwives were targeted with racist campaigns that slandered them as “witches,” “savage,” and “unclean” and worked to reform them into a medical model of birth. Midwives were supplanted by white male physicians in hospitals, many of whom had no obstetrical training.
The politics of natural birth had taken many shapes, and now it had fused with a hyperindividualistic entrepreneurial drive […] content strategy, in how it styled itself as a premium experience even as it aestheticized risk. In its fully commodified form, freebirth was pitched as the origin story for the ultimate self-made woman, the one who could deliver her own baby and start a business, too.
Who was the person that motherhood had swept away? I wasn’t sure how to answer that myself, but I felt a tinge of relief about her sudden departure. My old blogger self would have found this pathetic, but I liked the person I saw reflected in my son’s eyes, his competent and joyful caretaker.
The tradwives taught me that there was a form of work I disliked more than isolated mothering: the virtual staging of isolated mothering for social media. Replicating oneself in front of an online audience was now a job requirement for a range of professions, one that I struggled to perform. I had always lacked proficiency in playing myself.
When I interrogated my own relationship with the Snoo, I realized that its subhuman status was part of its appeal. I was frustrated that my baby would not stop screaming in the middle of the night. I was insecure about my own capability to soothe him. I hurled all those feelings at the Snoo’s unfeeling frame. “Goddamn you,” I told it on multiple occasions. “Goddamn you, you fucking piece of shit!”
The real tragedy, these interactions seemed to say, was having a baby with traits that you did not personally select. The obsession with choice, Dave said, was a symptom of a class of professional strivers who needed to control and optimize every aspect of life. Babies don’t work like that, and that’s part of what makes parenting meaningful: you do not get to choose. But that did not stop people from trying.
“Photographs “help people to take possession of space in which they are insecure,” she writes. I realized that I was trying to use my phone in both ways at once, to build our family story while putting myself at ease.
For an isolated parent, TikTok could be a site of connection, a seed for growing an intimate community. But when a video went viral, the audience transformed. A mother could submit her child’s image to the internet’s awareness-raising machine only to watch an audience tear greedily through the pictures, performing repulsion and accusing the parents of seeking clout.
The prototypical medical mom was a mom who executed at the highest levels. Simultaneously a long-suffering caretaker and a fearless combatant, she meticulously managed her child’s complex medical needs, documented her family’s challenges, and fused her identity with her child’s condition. Her central struggle was fighting the medical establishment to get it to accept her unique form of expertise and reward her family with adequate care. Through grief, rage, and financial insecurity, she endured. […] Even as the medical mom sought acceptance for her disabled child, her performance glorified the able-bodied mother and her sacrificial drive.
The idea of good parenting was a myth, Gopnik suggested in her 2016 book, because “parenting,” as a careerist program schooling parents on raising children, was itself bad. The accumulation of expertise was no substitute for what she called “wisdom and competence,” multigenerational communities, and traditions of mutual care between neighbors and friends. “In the past 30 years, the concept of parenting and the multibillion-dollar industry surrounding it have transformed child care into obsessive, controlling, and goal-oriented labor intended to create a particular kind of child and therefore a particular kind of adult.”