Every year, as millions of women marry, they dream of starting a family, of having their homes filled with tiny cries and the happy laughter of gurgling babies. In India however, pregnancy is too often followed by the question of
whether the unborn child is a girl or a boy.

India probably is the only nation in the world which exclusively enshrines female deities in artistically built temples. The Meenakshi temple at Madurai, Ambabai temple at Kolhapur and the Shantadurga and Mahalaxmi temples at Goa are ample proof of the Hindu reverence for female deities.

The high female infant mortality rates (Miller, 1985), the practice of female infanticide (Krishnaswamy, 1988), the neglect of female children with regard to access to health services, nutrition (Sen and Sengupta 1983) and education (Mankekar, 1985), and the sexual abuse of girls (Bhalerao, 1985)

Governmental efforts towards fertility reduction often face a dilemma: babies who are planners' worry are also a parent's hope and joy (Mandelbaum 1974:110). The beliefs of the people on this subject and what planners believe ought to be done may on occasion diverge substantially.

Fertility behaviour includes not only biological but also social reproduction, involving a complex network of institutions.

How does one analytically locate the social phenomenon manifested in India during the last few years since the advent of sex-selection technology in the mid- 70s?