Consequently, the notion of neuroculture has been raised as a conceptual umbrella that covers a wide variety of phenomena on the impact of burgeoning neuroscience on contemporary society (Frazzetto and Anker 2009 Ortega and Vidal 2011 Rolls 2012 Franks 2010). The advent of the brain era and becoming a cerebral subject are two sides of a coin (Ortega and Vidal 2011). Neuroscience has recently become a powerful scientific discipline that transforms the way we see ourselves, the society and the future. The paper concludes by highlighting its three major contributions: the importance of studying lay neuroscience as a way to rethink and problematise the boundary between science and culture, the enrichment of the concept of neuroparenting, and the emphasis on the dimension of globalisation and knowledge transmission. Their anticipations and worries are further elaborated. Through interview analysis, parents are classified into believers, sceptics, and cautious experimenters. Heibaika are contextualised in the globalisation of neuroparenting through translation since the 1990s and the rising anxiety of contemporary Taiwanese parents. In the present study, multiple methodologies are applied, and the emergence of heibaika is identified as a twenty-first century phenomenon popularised by online forums and postpartum care centres, among many other channels. Thus, the use of heibaika constitutes a good example of neuroparenting and neuroculture, where flourishing neuroscience transforms the parenting culture. Although the scientific efficacy of heibaika is questionable, the wide circulation of these cards illustrates the ways some try to urge laypeople to imagine and picture the infant brain. These cards are claimed to stimulate vision and enhance the brain. Heibaika (Mandarin for black-and-white cards) are tools that Taiwanese parents use for infants below 3 months old.
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