By Farhat Moazam
This can be an ethnographic examine of reside, similar kidney donation in Pakistan, in keeping with Farhat Moazam’s participant-observer examine carried out at a public health facility. Her narrative is either a “thick” description of renal transplant instances and the cultural, moral, and kin conflicts that accompany them, and an item lesson in comparative bioethics.
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Extra info for Bioethics and Organ Transplantation in a Muslim Society: A Study in Culture, Ethnography, and Religion
But isn’t that like punishing the patient just because his family is not giving a kidney? You can say that it is like a punishment. I would say that there is a lack of education of the family. . We are so hard-pressed that we can’t pursue the family, that we can’t educate them that if you donate a kidney there is not going to be any harm [to you]. It is not all the fault of the patient, but the poor patient is being punished. Our problem, on the other hand, is that we have severe limitations.
And whatever the extent of their involvement, or lack thereof, in the actual decision of who is to be their spouse, it is the bride, and groom, who sign the document that makes the marriage legal. , Dr. Ahmed, a man in his sixties wearing a white coat and sporting an equally white shock of hair, hurried into the room, causing a ®urry of hastily pushed back chairs and greetings of “Assalam alaikum, Sir,” by juniors and seniors alike. ” As we walked back through the corridors toward the elevator, Dr.
Ahmed, who is amazingly in tune with his culture (his description of the “cultural” rather than “religious” response of the Pakistani family to requests for cadaver organ donation was right on target), broke rank The Stage 37 with it on this issue, stepping over into the other “culture” that had also molded him, the rational culture of medical science. As I proceeded with my observation and interviews of patients, it became clear to me that in an indigenous culture that is strongly family centered, collectivistic rather than individualistic in nature, and deeply in®uenced by an Islam as understood and practiced by the masses rather than one debated within the walls of scholarly Muslim centers, it would take much more than public education and appeals to reason for a cadaver donor scheme to take root.