David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Emily Gurley, Shahana Parveen, M. Saiful Islam, M. Jahangir Hossain, Nazmun Nahar, Nusrat Homaira, Rebeca Sultana, James Sejvar, Mahmudur Rahman & Stephen Luby
BMC Medical Ethics 12 (1):10- (2011)
Background: Post-mortem needle biopsies have been used in resource-poor settings to determine cause of death and there is interest in using them in Bangladesh. However, we did not know how families and communities would perceive this procedure or how they would decide whether or not to consent to a post-mortem needle biopsy. The goal of this study was to better understand family and community concerns and decision-making about post-mortem needle biopsies in this low-income, predominantly Muslim country in order to design an informed consent process. Methods: We conducted 16 group discussions with family members of persons who died during an outbreak of Nipah virus illness during 2004-2008 and 11 key informant interviews with their community and religious leaders. Qualitative researchers first described the post-mortem needle biopsy procedure and asked participants whether they would have agreed to this procedure during the outbreak. Researchers probed participants about the circumstances under which the procedure would be acceptable, if any, their concerns about the procedure, and how they would decide whether or not to consent to the procedure. Results: Overall, most participants agreed that post-mortem needle biopsies would be acceptable in some situations, particularly if they benefitted society. This procedure was deemed more acceptable than full autopsy because it would not require major delays in burial or remove organs, and did not require cutting or stitching of the body. It could be performed before the ritual bathing of the body in either the community or hospital setting. However, before consent would be granted for such a procedure, the research team must gain the trust of the family and community which could be difficult. Although consent may only be provided by the guardians of the body, decisions about consent for the procedure would involve extended family and community and religious leaders. Conclusions: The possible acceptability of this procedure during outbreaks represents an important opportunity to better characterize cause of death in Bangladesh which could lead to improved public health interventions to prevent these deaths. Obstacles for research teams will include engaging all major stakeholders in decision-making and quickly building a trusting relationship with the family and community, which will be difficult given the short window of time prior to the ritual bathing of the body.
|Keywords||post-mortem Bangladesh needle biopsy outbreak diagnosis informed consent|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
V. Rispler-Chaim (1993). The Ethics of Postmortem Examinations in Contemporary Islam. Journal of Medical Ethics 19 (3):164-168.
Citations of this work BETA
No citations found.
Similar books and articles
Floris Tomasini (2009). Is Post-Mortem Harm Possible? Understanding Death Harm and Grief. Bioethics 23 (8):441-449.
Sigrid Sterckx & Kristof van Assche (2011). The New Belgian Law on Biobanks: Some Comments From an Ethical Perspective. Health Care Analysis 19 (3):247-258.
David C. Thomasma (2000). A Model of Community Substituted Consent for Research on the Vulnerable. Medicine, Health Care and Philosophy 3 (1):47-57.
Rachel Vreeman, Eunice Kamaara, Allan Kamanda, David Ayuku, Winstone Nyandiko, Lukoye Atwoli, Samuel Ayaya, Peter Gisore, Michael Scanlon & Paula Braitstein (2012). A Qualitative Study Using Traditional Community Assemblies to Investigate Community Perspectives on Informed Consent and Research Participation in Western Kenya. BMC Medical Ethics 13 (1):23-.
Rodney Taylor (2010). Management of Post-Mortem Pregnancy: Legal and Philosophical Aspects. Human Reproduction and Genetic Ethics 13 (1):37-37.
Piotr S. Iwanowski (2007). Informed Consent Procedure for Clinical Trials in Emergency Settings: The Polish Perspective. Science and Engineering Ethics 13 (3):333-336.
David S. Festinger, Kattiya Ratanadilok, Douglas B. Marlowe, Karen L. Dugosh, Nicholas S. Patapis & David S. DeMatteo (2007). Neuropsychological Functioning and Recall of Research Consent Information Among Drug Court Clients. Ethics and Behavior 17 (2):163 – 186.
Emma Verástegui (2006). Consenting of the Vulnerable: The Informed Consent Procedure in Advanced Cancer Patients in Mexico. [REVIEW] BMC Medical Ethics 7 (1):1-12.
Dudley Knowles (2001). Parents' Consent to the Post-Mortem Removal and Retention of Organs. Journal of Applied Philosophy 18 (3):215–227.
Steven Luper (2005). Past Desires and the Dead. Philosophical Studies 126 (3):331 - 345.
Tyrone Kirchengast, Sentencing Law and the 'Emotional Catharsis' of Victim's Rights in Nsw Homicide Cases.
Pauline E. Osamor & Nancy Kass (2012). Decision-Making and Motivation to Participate in Biomedical Research in Southwest Nigeria. Developing World Bioethics 12 (2):87-95.
Mark R. Wicclair (2002). Informed Consent and Research Involving the Newly Dead. Kennedy Institute of Ethics Journal 12 (4):351-372.
Added to index2011-06-14
Total downloads6 ( #453,582 of 1,792,083 )
Recent downloads (6 months)1 ( #463,591 of 1,792,083 )
How can I increase my downloads?