A survey of the public attitudes towards organ donation in a Turkish community and of the changes that have taken place in the last 12 years

Bilgel, Halil; Sadikoglu, Ganime; Göktaş, Olgun; Bilgel, Nazan

doi:10.1111/j.1432-2277.2004.tb00416.x

Cited by 55 publications

(42 citation statements)

References 12 publications

(11 reference statements)

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“…This is consistent with previous studies in Saudi Arabia [23,24,30,31] and other Islamic countries [25,26,32-35]. In Saudi Arabia, a 1991 study found that 53% of responders either signed a kidney donor card or expressed willingness to do so [30], a 1996 study found that 67% were willing to donate [23], a 2005 study found that 42% agreed to donate [24], and a 2009 study found that 71% were willing to donate [31].…”

Section: Discussionsupporting

confidence: 93%

“…In Saudi Arabia, a 1991 study found that 53% of responders either signed a kidney donor card or expressed willingness to do so [30], a 1996 study found that 67% were willing to donate [23], a 2005 study found that 42% agreed to donate [24], and a 2009 study found that 71% were willing to donate [31]. A 2005 study in Qatar, found that 37.8% of Qataris and 32.8% of non-Qataris were willing to donate [32], a 2009 study in Pakistan found that 62% expressed a motivation to donate [26], a 2006 study in Nigeria showed that 30% expressed a willingness to donate [33], a 2009 study in Malaysia showed that 41% reported that they have registered to be organ donors or indicated willingness to donate [34], and in Turkey, a 2002 study found that 57% were willing to donate [35] and a 2009 study of students from the faculty of theology found that 24% were willing to donate their organs and 57% were undecided [25]. …”

Section: Discussionmentioning

confidence: 99%

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Consenting options for posthumous organ donation: presumed consent and incentivesare not favored

et al. 2012

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BackgroundPosthumous organ procurement is hindered by the consenting process. Several consenting systems have been proposed. There is limited information on public relative attitudes towards various consenting systems, especially in Middle Eastern/Islamic countries.MethodsWe surveyed 698 Saudi Adults attending outpatient clinics at a tertiary care hospital. Preference and perception of norm regarding consenting options for posthumous organ donation were explored. Participants ranked (1, most agreeable) the following, randomly-presented, options from 1 to 11: no-organ-donation, presumed consent, informed consent by donor-only, informed consent by donor-or-surrogate, and mandatory choice; the last three options ± medical or financial incentive.ResultsMean(SD) age was 32(9) year, 27% were males, 50% were patients’ companions, 60% had ≥ college education, and 20% and 32%, respectively, knew an organ donor or recipient. Mandated choice was among the top three choices for preference of 54% of respondents, with an overall median[25%,75%] ranking score of 3[2,6], and was preferred over donor-or-surrogate informed consent (4[2,7], p < 0.001), donor-only informed consent (5[3,7], p < 0.001), and presumed consent (7[3,10], p < 0.001). The addition of a financial or medical incentive, respectively, reduced ranking of mandated choice to 7[4,9], p < 0.001, and 5[3,8], p < 0.001; for donor-or-surrogate informed consent to 7[5,9], p < 0.001, and 5[3,7], p = 0.004; and for donor-only informed consent to 8[6,10], p < 0.001, and 5[3,7], p = 0.56. Distribution of ranking score of perception of norm and preference were similar except for no-organ donation (11[7,11] vs. 11[6,11], respectively, p = 0.002). Compared to females, males more perceived donor-or-surrogate informed consent as the norm (3[1,6] vs. 5[3,7], p < 0.001), more preferred mandated choice with financial incentive option (6[3,8] vs. 8[4,9], p < 0.001), and less preferred mandated choice with medical incentive option (7[4,9] vs. 5[2,7], p < 0.001). There was no association between consenting options ranking scores and age, health status, education level, or knowing an organ donor or recipient.ConclusionsWe conclude that: 1) most respondents were in favor of posthumous organ donation, 2) mandated choice system was the most preferred and presumed consent system was the least preferred, 3) there was no difference between preference and perception of norm in consenting systems ranking, and 4) financial (especially in females) and medical (especially in males) incentives reduced preference.

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Section: Discussionsupporting

confidence: 93%

Section: Discussionmentioning

confidence: 99%

Consenting options for posthumous organ donation: presumed consent and incentivesare not favored

et al. 2012

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“…4 Another study conducted on 938 participants from Ertugrulgazi, in western Turkey, also indicates that increased education was positively related to awareness of organ donation. 5 In addition, another study done in Nigeria also suggests that knowledge about organ donation and willingness to become organ donors is higher among those with a tertiary level of education than it is among those with a pretertiary level. 6 This paper is a result of a survey that was done to assess the views of better-educated persons in Malaysia with the hope of identifying factors that influence educated Malaysians (people with most access to information) to donate or not to donate their organs.…”

Section: Introductionmentioning

confidence: 99%

Factors That Hinder Organ Donation: Religio-Cultural or Lack of Information and Trust

Tumin

Noh²,

Jajri³

et al. 2013

Exp Clin Transplant

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Objectives: This paper examines factors that influence Malaysian persons with a tertiary level of education on their willingness to donate organs. Materials and Methods: A survey was done in the Klang Valley (Kuala Lumpur and its suburbs) at several designated locations. A total of 1420 people were approached, and we focused the sample of 688 respondents with a tertiary level of education. Respondents were given 2 sets of answers: (1) a religio-cultural category and (2) a structural category. They were allowed to choose more than 1 reason. Results: Our findings revealed that only 47.5 percent of respondents declined becoming organ donors. The highest frequency recorded was "I am not convinced that my body part will be used beneficially" (30.1%), followed by "I do not have enough access to information" (29.2%), "I want my body to remain intact after death" (16.9%), and "It is against my religion" (9.9%). Conclusions: Our study revealed that religio-cultural factors are not a prime explanation for the lack of organ donation in the Malaysian case. This study suggests that better procurement methods used by dedicated agencies, as well as better education, could reduce the shortage between organ supply and demand.

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“…Educational factors play an important role in countering this. H. Bilgel, G. Sadikoglu and N. Bilgel (2006) states that in Turkey, many factors can influence the attitudes of people on the organ donation such as age, religion and education.…”

Section: Phenomenonmentioning

confidence: 99%

Organ Donation among Malaysian: The Malay Dilemma toward Social Development

Noordin¹,

Zakaria²,

Aminuddin³

et al. 2012

ASS

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Organ donation among the world community today is not a new phenomenon. The noble act of organ donation by donors that at times, has no blood relations has enabled many patients with chronic diseases to earn a second chance in life. The same scenario also takes place in Malaysia in which awareness of organ donation to help parties in need is not new. Many citizen of Malaysia is aware that their contribution gives "new life" to the needy. This little "scarifies" indirectly shows that Malaysian people put a high value for the social development in their country. The Malays in Malaysia is the largest ethnic group, but unfortunately, the statistics show that the Malays are the least to sign up for organ donation. Thus, the objective of this study is to identify the causes that prevented them from doing so. This study was conducted by taking into account three factors; religion, awareness, as well as perception or views on organ donation willingness among the Malays. Of the three factors studied, only two significant factors contributed to the main question of why the Malays shy away from organ donation and they are religion and perception. This shows that the Malays are aware that organ donation is a noble practice, but limited perception and knowledge of religion limit their participation. Therefore, it is recommended that a comprehensive discussion among religious leaders in changing the perception and explain the laws of religion on the issue of organ donation is carried out continuously in various mediums so that the awareness of the Malays in organ donation can be fully utilized for the benefit of everyone.

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A survey of the public attitudes towards organ donation in a Turkish community and of the changes that have taken place in the last 12 years

Cited by 55 publications

References 12 publications

Consenting options for posthumous organ donation: presumed consent and incentivesare not favored

Consenting options for posthumous organ donation: presumed consent and incentivesare not favored

Factors That Hinder Organ Donation: Religio-Cultural or Lack of Information and Trust

Organ Donation among Malaysian: The Malay Dilemma toward Social Development

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