atrium-issue-12-BadGirls
atrium-issue-12-BadGirls
atrium-issue-12-BadGirls
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Forgiveness in the Abortion Clinic<br />
Lori Freedman<br />
During her abortion procedure, the patient turned to Claudia*, a fifty-year-old Latina licensed<br />
vocational nurse who sat beside her, holding her hand, and whispered, “Can you lean this way?”<br />
Claudia perched forward on her stool to get closer to the patient and suddenly the patient grasped<br />
the crucifix that dangled from Claudia’s necklace. The patient implored her not to move. Claudia<br />
recalled her surprise: “I had everything done to me, but I never had this.” The patient was very<br />
focused on the crucifix and seemed to stop paying attention to what was going on in the room.<br />
Claudia asked the head nurse to take the patient’s vital signs; the patient was medically high-risk<br />
and Claudia couldn’t take vitals from her position. Claudia stayed fixed in place, back aching<br />
slightly, throughout the rest of the fifteen-minute procedure while the patient held the crucifix<br />
close to her own heart. At the end, Claudia recalled, “I said to her, ‘Mi hija, it’s over.’ And she<br />
said, ‘It is?’” And then the patient took Claudia’s hand, kissed it, and said, “You’re an Angel.”<br />
Claudia was shocked and moved by the gesture. No patient had said that to her before. When<br />
she went to check on the patient later in the recovery room, the patient thanked her repeatedly.<br />
With visible emotion, Claudia finished the story: “I almost keeled over when she told me<br />
this—she goes, ‘Now I know I’ve been forgiven.’ And that was it. I think I’ve had that in my<br />
head—you know how you think about stuff like that—that thing lasted me for the whole month.”<br />
6<br />
Claudia told me this story thirteen years ago, while I was conducting ethnographic research<br />
as a participant-observer in a hospital-based abortion service. I spent considerable time there helping,<br />
observing, and intermittently conducting as many interviews as I could with counselors, doctors,<br />
and nurses, in order to gain a rich view of abortion clinic life. This study became my master’s thesis,<br />
but nothing else. I feared publication might amount to a gratuitous exposé of people I respected<br />
dearly. I couldn’t think of any policy or academic imperative that necessitated revealing the intimate<br />
dynamics of this particular social world—certainly nothing that could make the potential feelings<br />
of betrayal worthwhile. Ultimately, I just tucked it away.<br />
But recently, I heard the Rev. Rebecca Turner speak about how some abortion patients<br />
have unmet spiritual needs, and my ethnographic memories came flooding back. Her organization,<br />
Faith Aloud, like another organization called the Clergy for Choice Network, connects pro-choice<br />
clergy with religiously diverse women to help address their spiritual concerns about their abortions<br />
in ways that counselors, nurses, and doctors often cannot. The Faith Aloud website tells potential<br />
clergy volunteers, “Many women have felt shame and stigma forced on them by their religious<br />
groups, their families, and the society. We want to provide women with the spiritual comfort of<br />
knowing that God is with them through all things.”<br />
Listening to Rebecca Turner talk about the work clergy members do to spiritually meet<br />
women where they are, I remembered how surprised I had been during my ethnographic work to<br />
find that the counselors, nurses, and physicians often informally addressed women’s spiritual needs.<br />
They ministered, in a sense, to their patients, some from a spiritual place of their own, and some<br />
from a gut feeling about what women needed to hear.<br />
The counseling and nursing staff in the abortion clinic where Claudia worked were mostly<br />
middle-aged and vocationally trained. They were predominately Latina, like their patients, but<br />
some were Filipina, African-American, or white non-Hispanic. One particularly intriguing aspect<br />
of this abortion service was how these staff members were largely recruited from other parts of the<br />
hospital rather than from the ranks of the college feminists who staff many outpatient abortion<br />
clinics. In many ways the hospital clinic felt and looked much like any other ward, but for the<br />
simultaneously unsettling and reassuring lack of clinic-naming signage and the visible emotionality<br />
of some patients.<br />
* Names of clinic personnel are pseudonyms.