“…The vast majority of the literature on obstetric fistula—considered the most severe of maternal morbidities (Wall, 2006)—focuses on clinical aspects of the condition, though some important and recent exceptions exist. Using qualitative approaches, researchers have studied women’s experiences of living with fistula (Bangser, 2011; Barageine et al, 2015; Mselle, Moland, Evjen-Olsen, Mvungi, & Kohi, 2011; Yeakey, Chipeta, Taulo, & Tsui, 2009), women’s quality of life after repair (Drew et al, 2016; Khisa & Nyamongo, 2012; Pope, Bangser, & Requejo, 2011), the difficulty of obtaining information about the condition among survivors (Krause, Lussy, & Goh, 2014; Turan, Johnson, & Polan, 2007), the social production of gendered powerlessness and its implications for fistula occurrence (Hamed, Ahlberg, & Trenholm, 2017), and neglect by nurses that contributes to fistula development (Bangser, et al, 2011; Mselle & Kohi, 2015). In addition, Heller and Hannig’s (2017) recent ethnography of fistula treatment in Niger and Ethiopia complicates popular representations of women with fistula as child brides who, after their injury, become social exiles who eventually find redemption through surgical repair.…”