CORPSE MYSTIFICATION AND NIGERIA'S CULTURAL VALUES ON CADAVERIC ORGAN DONATION: REFLECTIONS ON THE SHIFTING PARADIGMS OF CULTURE, RELIGION, AND LAW (original) (raw)
Related papers
University of Botswana Law Journal, 2019
The paper discusses the legal framework for cadaveric organ donations in Nigeria. It is predominantly concerned with the coexistence of the law with centuries-old customary practices and traditions on corpse mystification and ancestral worship, under which cadaveric organ donations are an unfathomable taboo. It is noted that prevalent customary-religious traditions and practices are not conducive to cadaveric donations. At the same time, the legal framework reflected in the National Health Act of 2014 must be embraced and operationalized. It offers a historic opportunity for further gains in the near future. 1.
Cultural Strictures to the Practice of Body Donation Programme in Africa
Academia Letters, 2021
Despite the recent advances in technology, teaching and research in anatomy seem incomplete without the use of human bodies for dissection. Yet, in all cultures and religion, human bodies are sacred in comparison to other living beings. Hence, bodies of the dead are by human tradition subjected to proper funeral procedures. Medical ethics which is about the things done to the human body must of necessity consider the source and manner of acquisition of human bodies for teaching and research in anatomy. It is in this regard that the International Federation of Associations of Anatomists (IFAA, 2012) recommended that all countries of the world must embark on body donation programmes as a means of sourcing cadaver for anatomical teaching and research. This short report used the reviews of works already established on cadaver acquisition in
Biomedical Ethics: Organ Donation and Its Religo-Cultural Perspectives -A Nigerian Experience
Alkebulan: A Journal of West and East African Studies, 2021
Biotechnology, as applied to health care and organ donation and transplantation in particular, is contributing towards the improvement and prolongation of life. Thus, the sacredness of life makes biomedical ethics expedient and integral to the praxis of organ donation and transplantation. Among Africans, especially Nigerians, it is not just the biomedical ethics that matters in biotechnologically enhanced medical care. There are also religio-cultural factors that weigh on this life-saving praxis of organ donation and transplantation. The researches of Medical Anthropologists help stakeholders in the health sector to understand how social beliefs influence openness to organ donation and transplantation. In Nigeria, organ transplantation was first conceived in the 1980s and since then, most of the kidney, cornea, heart, etc. have been done outside the country but post-surgery care is done in local clinics. Some factors condition the attitude of some Nigerians when it comes to this health praxis. This article argues that in view of helping Nigerians to become more aware of the benefice of organ donation and transplantation as well as embracing same, there is need to break off with belief systems that impede these biotechnological initiatives on health care services. Questionnaires were administered to 400 hundred persons from Calabar Metropolis in Cross River State-Nigeria. In addition, few persons were interviewed. The responses were revealing. Finally, this work shows that despite the benefits of organ transplants, some Nigerians in the area surveyed in this study still have issues with allograft transplantation be it from human or animal sources. And the sociocultural dimension of reincarnation was prominently responsible for these issues.
Dark age of sourcing cadavers in developing countries: A Nigerian survey
Clinical Anatomy, 2011
Throughout the history of medical science, the sourcing, storage, and management of cadavers for the study of gross anatomy have been problematic issues. As presented in this report, a study of these issues was conducted in the departments of anatomy of medical schools in Nigeria. To establish the extent and depth of the prevailing difficulties in the sourcing of cadavers, 18 (62.1%) of the Departments of Anatomy that qualified for this study were used. In sum, 94.4% of these schools reported an inadequate number of cadavers for study. The estimated ages of the cadavers were between 20 and 40 years and 85% of the schools reported more than 75% of the cadavers to be from the lower socioeconomic class. Altogether, 94.4% of the schools reported a male dominance of more than 95%. More than 72% of the schools reported that more than 90% of the cadavers were criminals that had been killed by shooting, less than 10% were unclaimed and unidentified corpses, and 0% originated from body bequest. No form of screening exercises for diseases and infective microorganisms was noted for all the schools, and there were no set standards for the acceptance or rejection of cadavers. Causative factors for the profile of available cadavers such as culture and religion were noted. This study was designed to look at various issues associated with the sourcing of cadavers for Anatomy education in typical developing African countries like Nigeria. As outlined in this report, the creation of legislation and the promotion and funding of programs highlighting the importance of body donation are crucial for improving the field of medical education. Clin. Anat.
Social, Legal and Ethical Challenges of Organ Donation and Transplantation in Nigeria
Organ donation includes the mediums of medically and surgically transplanting the tissue or organ from one individual known as the organ donor, to be placed in the body of another individual who is referred to as the recipient. The act of transplanting may become a dire medical procedure when the organs of a recepient suffers failure, damage, injury or disease.
Organ transplantation: legal, ethical and islamic perspective in Nigeria
Nigerian journal of surgery : official publication of the Nigerian Surgical Research Society, 2012
Organ transplantation dates back to the ancient times and since then it has become one of the important developments in modern medicine; saving the lives, as well as improving the quality of life of many patients. As the demand for organ transplantation far exceeds the organ availability, the transplant program is often saddled with complex legal and ethical issues. This review article highlights the legal and ethical issues that might arise regarding organ transplantation and appraises the existing legal frame work governing organ transplantation in Nigeria. Information on legal, cultural, religious and medical ethical issues regarding organ transplantation in Nigeria was obtained by searching the PubMed and Google Scholar, conference proceedings, seminar paper presentations, law library and other related publications were collated and analyzed. In decision making for organ transplantation, the bioethical principles like autonomy, beneficence and justice must be employed. It was be...
Traditional Methods of Preserving Dead Human Bodies in Southeastern Nigeria
Traditional methods of preserving dead human bodies have been of immense importance in many societies. This practice has been sustained for thousands of years for cultural, religious and socio-environmental reasons. Although there is dearth of literature on the preservation of dead bodies in Nigeria, ethnographic evidences revealed that the tradition is still practised in parts of Igboland. This paper examines the traditional methods employed by the people of Southeast Nigeria in preserving dead human bodies and argues that the tradition can be harnessed for cultural tourism, while promoting the culture of the people. Introduction In Southeastern Nigeria, death is not seen as the ultimate end of life; but the beginning of new life in the spiritual world – the land of the ancestors. Thus, death is a transition (Talbot 1932:25; Okpoko 1983; Okpoko 1993:105). Death is classified into two categories – bad death (ajo onwu) and good death (onwu chi). The former is believed to be caused by infectious diseases like leprosy, swollen stomachs, small pox etc. and therefore does not attract funeral rites of any kind, neither are the corpses preserved. Instead, they are usually rapped in cloths/mats and thrown into the bad bush (ajo ofia). The latter refers to death at old age; thus, the privileges of being re-incarnated are accorded to those who died a good death. Onwu chi attracts funeral rites and the corpses can also be preserved. Preservation of dead human body or embalmment is the act of treating the dead human body in order to reduce the presence and growth of microorganism , to retard decomposition and to restore an acceptable physical appearance (Frederick 1989). In pre-colonial Igbo societies, as in many parts of the world, corpses are preserved traditionally for some days before burial to enable family members and relations/friends plan a befitting burial for the deceased. The traditional mortuary rites are still being performed mainly by non-Christians in Southeastern Nigeria. In many instances, the modern methods are complemented by traditional ones and there is the fear that the latter may become extinct in our study areas, since the adherents to traditional religion are increasingly reducing. This explains why there is need to document this tradition.
Roadside corpses in Nigeria: social anonymity, public morality, and (in)dignity of the human body
Journal of Contemporary African Studies, 2017
In Nigeria, it is quite common to see human corpses decomposing by the roadside. Existing scholarly comments have emphasised the aspect of state failure implicated in the phenomenon. However, based on observation, analysis of media reports, and informal discussions, this paper identifies some of the cultural factors that deny roadside corpses the basic honour of burial. Firstly, corpses that decay by the roadside are usually disconnected from the network of kin relations, thereby provoking meaning about space and social signification of the human body. Secondly, the low social status often ascribed to these corpses points towards an idea of the human body as a possible site for enactment of social inequality. Thirdly, public indifference to roadside corpses is explained in terms of contrasting public moralities, neoliberal ideals of self-contained individual, a resentment of the police intertwined with a complicated criminal justice system, and a cultural attitude towards strange entities.
CUSTOMARY RIGHT TO BEFITTING BURIAL: A JURISPRUDENTIAL APPRAISAL OF FOUR NIGERIAN CULTURES
It is in the manifold customs of a people, precisely as the mirror of accepted usages, that their beliefs and worldview are screwed. Abstracted in symbols, a people's culture is preserved as long as it continues to be of value and thereafter for historical purposes. Notwithstanding that customs are largely unwritten; the norms they prescribe are codified, as it were, in symbols as statute books. These symbols reveal unique rights for the people's entitlement. Among the rights to which an African is entitled is the right to befitting burial/funerals. This right comes with it, certain duties and/or obligations. The aim of this paper is to deconstruct the elements of applicable burial customs with a view to demonstrating their afterlife implications as well as their social relevance. This is done through a phenomenologico–hermeneutical study of the symbols of burial rites in all four selected jurisdictions. It is the finding of this paper that this right of a befitting burial is next to the right to life in the hierarchy of customary rights and that it has a unique way of building the community in return. The mainstay of this work's recommendations is this that; to the extent this burial 'right' pass the tests for applicability of customs, as provided by the law, it should be promoted in every way and by every good means.