Nobody's Child, Everybody's Children:

The Social Context of Embryo Donation in the UK and Australia: Counsellors, Clinicians, and Support Groups

The first reported case of embryo donation took place during the early 1980s in Australia, and the country has continued to play a leading role in its development since then. Internationally known as the country to report the first in vitro fertilisation baby, the UK has also persistently been at the forefront of related scientific developments including stem cell research. Yet, there are considerable variations in policies and legislation concerning embryo donation in the UK and Australia. For example, in parts of Australia counselling is mandatory. In the UK counselling is optional, irrespective of which treatment is used, although this can vary from clinic to clinic, with some clinics ensuring patients have one session with a counsellor. Furthermore, the removal of donor anonymity took place across the UK in April 2005, whereas it varies across parts of Australia. Stem cell research also presents differences between the two countries as the UK has permitted scientists to use embryos donated from IVF treatment, but until 2003, Australia allowed embryos to be donated to other couples, but not to stem cell research.

Professionals and patients therefore have different experiences of embryo donation in these two countries, particularly in relation to their levels of influence over the ways in which embryo donation is conducted. In this paper, I will explore the extent of these differences to better understand in what ways embryo donation has been shaped by particular social and cultural contexts. I draw upon a range of data from both the UK and Australia, including interviews, which took place between February and October 2006, with prominent clinicians, scientists, regulators, counsellors, IVF patients, founding members and chief executives of support groups, recipients of embryos, and donors to both stem cell research and other couples.

I consider how counsellors, clinicians, and support groups are involved in negotiating embryo donation practices, and how this differs in each country. I focus in particular on how they locate embryo donation in relation to other assisted conception practices, such as gamete donation, as well as to their levels of autonomy, influence on legislation, and clinical practice. I conclude with some general reflections on the social and cultural conditions that have shaped and continue to shape embryo donation in both the UK and Australia.