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As bio-capital in the form of medical knowledge, skills and investments moves with greater frequency from its origin in First World industrialized settings to resource-poor communities with weak or little infrastructure, countries with emerging economies are starting to expand new indigenous science bases of their own. The case studies here, from the UK, West Africa, Sri Lanka, Papua New Guinea, Latin America and elsewhere, explore the forms of collaborative knowledge relations in play and the effects of ethics review and legal systems on local communities, and also demonstrate how anthropologically-informed insights may hope to influence key policy debates. Questions of governance in science and technology, as well as ethical issues related to bio-innovation, are increasingly being featured as topics of complex resourcing and international debate, and this volume is a much-needed resource for interdisciplinary practitioners and specialists in medical anthropology, social theory, corporate ethics, science and technology studies.

This essay introduces the concept of \"biodiplomacy\" through a combination of philosophical reflection, historical and etymological arguments, media reports, critical analyses of bioethics controversies, and the author's own participation as a \"diplomat\" of anthropology for an international commission about science and society. It explores how the notion of corps diplomatique that once represented the Enlightenment ideal of an exclusive, \"family of diplomats\" is apparent today as the diffusion of an open, more participatory \"global talk.\" The effects of this development on critical social theory are discussed under the rubric of \"biodiplomatica\"; particular attention is paid to (i) the immanence of critique as a relational mode of action for interventions in public anthropology, and (ii) the theorist's role in seeking to engage a critically reflexive anthropology of bioethics.

Instead of a final conclusion, this short score of conversation is arranged polyphonically as one moment’s collectivized and anonymous interfacing. While it appears sequentially linear, the numbering is meant to be neither fixed nor pre-arranged. Rather, the conversational parts allow for a number of imbrications, taken from many possible re-arrangements of adjacents or betweens, which follow the tonality of heterochronous involution.¹ 1. Where does collaboration take us? 2. Can we refine what the new language of collaboration opens up for social critique? 3. I think we are exploring what an ethics of collaborative practice demands of us today as ethnographers

I argue that the facts of a 'genealogical ethics' are built up over time as local moralities of information disclosure and non-disclosure. In the context of predictive genetic testing technologies, family members must discriminate between genetic information that they think is 'good' to know or make known, and knowledge that they think is 'bad' to tell and share with others. But attempts to deal with the kinship implications of genetic fore-knowledge frequently entail unresolved processes of moral decision-making, both within and across the generations. Seen as embodied experiences of moral reckoning, these genealogical knowledge dilemmas also implicate a myriad of interests and divergent claims beyond the life of any one person. This article considers why a specifically anthropological formulation of 'genealogical ethics' challenges the conceptual premiss of individual autonomy underpinning the 'right to know' debates of mainstream Western bioethics. / Je démontre que les faits d'une 'éthique généalogique' sont fondées sur des moralités locales de divulgation et de non divulgation de l'information. Dans le contexte des technologies de tests génétiques prédictifs, les membres de la famille doivent discriminer entre l'information génétique qu'ils pensent être 'bonne' à savoir ou à faire savoir et les connaissances qu'ils pensent être 'mauvaises' à dire et à partager avec les autres. Mais les tentatives de composer avec les implications que la connaissance génétique anticipée peut avoir sur la parenté, entraînent fréquemment des processus non résolus de prise de décision, au sein au et au fil des générations. Perçus comme des expériences corporelles d'ordre moral, ces dilemmes à l'égard du savoir génétique suscitent également une myriade d'intérêts et de revendications audelà de la vie d'une personne quelconque. Cette article étudie pourquoi la formulation spécifiquement anthropologique d'une 'éthique généalogique' défie les prémices conceptuelles de l'autonomie individuelle qui étayent les débats bioéthiques occidentaux actuels sur 'le droit de savoir'.

This article considers the value of female reproductive substance as exteriorized and extracorporeal body parts. Women's accounts of donating their ova to infertile recipients are explored within the context of contemporary bio-medical discourse on assisted conception in Britain. Contrary to predominant assumptions of the Western model of the autonomous and bounded individual, it is argued that donors, as procreative agents, enact forms of relatedness as the sociality of anonymity.