Siraj Md Sanwar
Dev World Bioeth. 2024 Dec;24(4):318-324. doi: 10.1111/dewb.12431. Epub 2023 Oct 19.
The government of Bangladesh approved the human organ transplantation law in 1999 and updated it in 2018. This legislation approved both living-related donor and posthumous organ transplantation. The law only allows family members to legally donate organs to their relatives. The main focus of this study was to explore how Bangladeshis make donation decisions on familial organs for transplantation. My ethnographic fieldwork with forty participants (physicians and nurses, a healthcare administrator, organ donors, recipients, and their relatives) disclosed that the organ donation decision was family-based. An assessment of the relationship between religion, culture, and biomedicine leads to the conclusion that deciding on donating organs to relatives is primarily family-based and is perceived to be steeped in Islamic ethical principles and religious cultural tradition. The family-based consent and motivation for donor-recipient pair organ transplantation strengthen an altruistic environment for the family and act as the moral and legal authority that ensures ethical healthcare outcomes for Bangladeshis.
孟加拉国政府于1999年批准了人体器官移植法，并于2018年进行了更新。该立法批准了亲属活体供体和遗体器官移植。法律只允许家庭成员合法地向其亲属捐赠器官。本研究的主要重点是探讨孟加拉国人如何就用于移植的亲属器官做出捐赠决定。我对40名参与者（医生、护士、一名医疗管理人员、器官捐赠者、接受者及其亲属）进行的人种志实地调查表明，器官捐赠决定是以家庭为基础的。对宗教、文化和生物医学之间关系的评估得出结论，决定向亲属捐赠器官主要是以家庭为基础的，并且被认为深深植根于伊斯兰伦理原则和宗教文化传统。基于家庭的供体-受体配对器官移植的同意和动机，强化了家庭中的利他环境，并作为确保孟加拉国人获得符合伦理的医疗结果的道德和法律权威。
