Culture aspect on human organ donation Research Paper

Culture aspect on human organ donation - Research Paper Example While there are no legal hurdles during the process of organ donation, there is a lot of skepticism among the potential donors. In countries like India and China, the main religions talk about the concept of rebirth and reincarnations. Hence, religious followers have developed a fear about donating the body parts after death (Woo, 1992). According to Daar (2000), in Islamic countries, the religion prevents the separation of organs from the body after death. However, a deep dive into the cultural traditions of these nations indicates that religion and culture are not actually against organ donation (Ogbonmwan, 2010). This study aims to identify the reasons that prevent people from organ donation and will try to find out if culture is one of the dominant factors that go behind the decision. The study is based on review of literature as well as the research undertaken on the topic of impact of culture on organ donation. The study will highlight the various insights through the review of literature and research about the way in which culture plays a role in making an impact on organ donation. Organ Donation, Culture and Religion The cultural aspect of organ donation is deeply influenced by the way in which culture influences religion. Hence, in most cases, the religious practices or beliefs have transpired as cultural beliefs. Here is a brief summary of what some of the major religious practices talk about the concept of organ donation. Islam and Organ Donation According to Islam, violating the human body is a forbidden concept but, at the same time, the concept of altruism forms a basic tenet of Islam. Hence, helping in saving the life is regarded as a noble concept. Therefore, based on this principle, many Muslim Law bodes have passed religious rulings that organ transplantation is entirely approved in Islam, such as by the UK Muslim Law body (Golmakani, 2005). According to Golmakani, the Islamic Jurisprudence Council of the Government of Saudi Arabia had approve d both live as well as cadaver organ donation in 1988. Countries like Pakistan, Egypt and Iran had also passed similar rulings (Einollahi, 2008). As per the research done by Einollahi in 2008, he felt that scholars approved of organ donation and even Islamic laws were passed in approval. However, even then many followers are not comfortable with the idea of organ donation, especially when it comes to the procedure of deceased organ donation. Einollahi’s research shows that among all the kidney donations carried out in Iran, only 13% were deceased donation. In Turkey, Kuwait and the Kingdom of Saudi Arabia, this figure was less than 25%. Hence, there is still some skepticism based on religion about organ donation. In addition, there is also some difference of opinion between the Indo-Asian Muslim scholars and the Arab scholars, where the Indo-Asian Muslim scholars are not much in favor of organ donation (Rady and Verheijde, 2009). Part of this concern could arrive from the nor ms for burial which states that the body should be buried within 24 hours, where as lengthy organ retrieval procedures may delay the norm (Gatrad, 1994). Therefore, while Islam as a religion does not have any prohibitions against Islam, followers are still apprehensive about the entire procedure. Christianity and Organ Donation Christianity as a religion endorses organ transplantation. The various branches of Christianity such as Anglican,

Vladimir Jabotinsky Term Paper Example | Topics and Well Written Essays - 3750 words

Vladimir Jabotinsky - Term Paper Example His reason for moving was to study law. While he was staying in these countries, he became a correspondent of several popular Russian newspapers. This can be said to be the commencement of his vocation as a journalist. The reports he wrote were widely read across the entire Russian country. This led to him becoming a very popular and recognizable figure among the elite class of Russian journalists. He even acquired a pseudonym which he used to sign his entire article. The name he used was ‘Altalena’(Nakhimovsky, 2). He was a critique of systems from a very tender age. At one point in his early life he wrote an article criticizing the grading system. He also went on to publish the article in a newspaper while he was only fourteen years of age Early in the twentieth century, there was occurred a pogrom against the Jews of Kishinev. The Jews in this region were massacred in a horrific episode by the Russian authorities in 1903. This made Jabotinsky to begin Zionist activiti es in this region (Schechtman, 22). He organized and mobilized self defense units. These units were aiming at fighting for the rights of the Jewish minority in Russia. They wanted to ensure that the Jewish community was treated as other citizens in Russia. This fight for rights earned Jabotinsky election to the Zionist congress as a delegate. The leader of this movement is said to have immensely impressed Jabotinsky with his fluency of the Hebrew language. This led to him seeking to further master the Hebrew language. This mastery later enhanced his translation skills as he spoke six other languages and several Slavic dialects. While at the congress he engaged in the duties of spreading the Jewish language into the wider areas of Russia. He wanted to ensure that all the Jews living in Russia at the time were in a position to speak their native language. His main target was the young generation of Jews comprising mainly of youths. In 1914, the First World War broke out. As a result o f the war he left Russia as a newspaper correspondent. His journey took him to Egypt. While he was in Egypt, he met another Jewish man called Joseph Trumpeldor. Together they fought and helped form the Jewish Legion. They believed that through the participation of the Jews in the war for the liberation of Israel, they would be in a position to demand something having been parties to the course. The British government did not support the idea but they pressed on and they were later allowed to participate. When this organization of volunteer fighters was formed, Jabotinsky served in it as lieutenant. They were involved in fighting for Israel to be freed from Turkish rule. The many activities which they engaged in during this time did not impress the British mandatory Government. This government handed a sentence of 15 years of hard labour. Jabotinsky, however, did not stay long in the British prison. There was a public outcry concerning the sentence among the Jewish community. He was given amnesty and therefore released from prison immediately. From 1921 he became a member of the Zionist executive but his ideas were different from those of the other members. After several disagreements about the direction of the movement Jabotinsky quit to go and establish the union of Zionist revisionists. The goal of this new movement was to fight for the creation of an independent Jewish state. He is regarded as the founder of the revisionists and held in high esteems as a Zionist