Search

Collecting and reporting national data has become a routine practice for assisted reproductive technology (ART) governance. This article compares the building of national registries, the making of health statistics, and the utilization of these data in Japan, Taiwan, and South Korea. Instead of viewing data registries as tools for health surveillance or monitoring, we approach them in terms of their effectiveness in generating care. Conceptualizing ART data reporting as care infrastructure, built on Maria Puig de la Bellacasa's "matters of care," allows us to compare the extent to which data are collected for strengthening a community's ethical obligation, presented as indicators that could reflect quality of care and inform evidence-based policy making that promotes clinical practices for healthy outcomes. We find that sociotechnical imaginaries for ARTwere shaped by the fact that, in its early stages, in vitro fertilization was considered controversial in Japan, a source of nationalist glory in Taiwan, and a marginal procedure in South Korea. This in turn led to different trajectories of designing national registries in these countries, resulting in different care outcomes. We also point to the importance of mediators, including reflexive medical practitioners, care-centered state bureaucrats, and activists, in translating registry data into better ART health care. [ABSTRACT FROM AUTHOR]

On the US Great Plains frontier in the late nineteenth century, perhaps no area of scientific knowledge was more contested than the weather, which connected with debates around the long-term climate of this semiarid region. Observation of the weather was shared across the divide between scientists and lay people, illustrating an early historical predecessor of enlisting citizen scientists to help in the production of knowledge. Situating this example of lay participation in the larger context of diverse modes of field practice during the railroad era, this article examines the production of weather knowledge on the Great Plains frontier, especially in Kansas, to explore some important stages in the process of coordinating lay observers, including the groundlevel practices of organizing lay people into networks for producing knowledge, and marginalizing and discrediting folk knowledge about the weather that was autonomous from the authorized scientific community. The author argues for greater attention to the historical emergence of crucial hierarchical, structured aspects of lay participation in science, inflected by the Chinese concept of shi, in contrast to the recently common focus on flattened, collaborative networks. [ABSTRACT FROM AUTHOR]