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Embodied health movements (EHMs) advance their agendas by mediating the production, circulation, and revision of biomedical knowledge. To do this, their constituents become lay experts by blending their embodied experience of illness with self-taught technical knowledge. However, it is unclear how lay expertise is routinized within EHMs, and consequently, to what extent it can be made durable in long-term partnerships with credentialed experts. I follow the OpenAPS community—a group of people with type one diabetes who engineered an open-source 'artificial pancreas'—from their inception in the transient #WeAreNotWaiting movement to their research collaborations with endocrinologists and detente with the FDA. I argue that OpenAPS user-contributors formalized their expertise in three steps: First, they broke the OpenAPS algorithm into modules so that prospective users must become experts to assemble it. Second, they lowered this barrier to entry by facilitating the socialization of new user-contributors with a training ritual. And third, they intervened in the strained endocrinologist-patient relationship. These tactics— restricting membership, reproducing expertise, and realigning interests—won the respect of credentialled experts who saw themselves in the OpenAPS community's image. While not all EHMs follow this trajectory, this case demonstrates that lay expertise can mature and assume new institutional forms without relying on commercialization or patronage. [ABSTRACT FROM AUTHOR]

White nationalists have a genetic essentialist understanding of racial identity, so what happens when using genetic ancestry tests (GATs) to explore personal identities, they receive upsetting results they consider evidence of non-white or non-European ancestry? Our answer draws on qualitative analysis of posts on the white nationalist website Stormfront, interpreted by synthesizing the literatures on white nationalism and GATs and identity. We show that Stormfront posters exert much more energy repairing individuals' bad news than using it to exclude or attack them. Their repair strategies combine anti-scientific, counter-knowledge attacks on the legitimacy of GATs and quasi-scientific reinterpretations of GATs in terms of white nationalist histories. However, beyond individual identity repair they also reinterpret the racial boundaries and hierarchies of white nationalism in terms of the relationships GATs make visible. White nationalism is not simply an identity community or political movement but should be understood as bricoleurs with genetic knowledge displaying aspects of citizen science. [ABSTRACT FROM AUTHOR]