Public attitudes toward organ donation

Bilgel, Halil; Bilgel, Nazan; Okan, Necla; Kılıçturgay, Sadık; Özen, Yılmaz; Korun, Nusret

doi:10.1007/bf00649112

Cited by 22 publications

(5 citation statements)

References 6 publications

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“…This result is far lower than the results reported by other studies, which ranged between 46–75% [9, 10, 19–21]. The present low willingness rate is similar to that published by Bilgel et al in Turkey during in 1991, in which only 33.7% of the surveyed individuals were willing to donate their organs after death ([22]. However, in Turkey the willingness rate rose to 57% after 12 years [12], which indicates that concepts and attitudes of people toward this issue change over time as a result of well planned educational programs.…”

Section: Discussionsupporting

confidence: 64%

Reasons for Unwillingness of Libyans to Donate Organs After Death

Alashek¹,

Ehtuish²,

Elhabashi³

et al. 2009

Libyan J Med

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IntroductionOrgan transplantation in Libya depends exclusively on donations from live relatives. This limitation increases mortality and prolongs the patients’ suffering and waiting time.ObjectivesThe aims of this study were to explore willingness to donate organs after death and to identify the reasons for refusal.MethodsA population-based crosssectional study was conducted from April to July 2008 on a cluster sample of 1652 persons (58% males and 42% females). The questionnaire included demographic information and mainly enquired about willingness to donate organs after death and the reasons for refusal when applicable.ResultsAbout one-third (29.7%) of participants were in favor of donating their organs after death, 60.1% refused and 10.2% were undecided. Willingness was significantly associated with being male, younger age, having a college or graduate degree, and being single (P <0.05 for all). Lack of adequate knowledge about the importance of deceased organ donation and uncertainty about its religious implications were the most predominant reasons for refusal (43.8% and 39.5%, respectively). Other reasons included ethical concerns about retrieving organs from dead bodies (37.9%), preference for being buried intact (28%), and uneasiness about the idea of cadaver manipulation (33%).ConclusionThere were a considerable resistance to deceased organ donation, especially among females, those of older age, married people, and those with a low education level. The barriers to cadaveric donations were lack of adequate knowledge, unease about body manipulation, and concerns about religious implications. Public educational campaigns should be coordinated with religious leadership.

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Section: Discussionsupporting

confidence: 64%

Reasons for Unwillingness of Libyans to Donate Organs After Death

Alashek¹,

Ehtuish²,

Elhabashi³

et al. 2009

Libyan J Med

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“…The effectiveness of our brief religious education intervention suggests that further education may improve organ donation rates among the Muslim community (Hafzalah et al 2014). In Turkey, religious beliefs contribute (26.2%) to refusal to donate organs (Bilgel et al 1991).…”

Section: Literature Reviewmentioning

confidence: 89%

Organ Donation in Islam: A Search for a Broader Quranic Perspective

Islam¹

2021

Religions

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Organ donation is a widely debated issue in Islamic scholarship. Muslim jurists, however, have produced a substantial amount of evidence supporting its legality. Despite this, previous research has revealed that Muslim communities around the world are still wary of organ donation. The main reasons for this attitude are motivational and educational in nature. To address these two problems, the purpose of this research is to look into the Quranic conceptual background, which could help to expand the justification of organ donation in the motivational context. This study investigated the Quranic verses that scholars have cited in their writings on organ donation and transplantation. The theoretical underpinnings for the use of those verses were deduced. Data were collected from 36 studies on organ donation that refer to Quranic verses and examined how those verses were analyzed. This study discovered that a number of Quranic verses were primarily used to justify the permissibility of organ donation, with little effort made to analyze the verses using specific methodologies dedicated to the Quranic texts. As a result, the outcome may not be helpful to solve the current dilemma which is Muslim communities’ reluctance to donate organs. Hence, it is important to explore a broad theoretical framework for organ donation based on the Quran. This study suggests how to bring this new perspective to the subject and overcome the existing problem.

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“…Organ bağışını olumsuz etkileyen faktörlerden biri de bireylerdeki dini inanışlardır (Davis & Randhawa, 2006;Oliver, Woywodt, Ahmed, & Saif, 2011). Alanyazın çalışmaları (Bilgel, Bilgel, Okan, Kilicturgay, Ozen, & Korun, 1991;Colak, Ersoy, Haberal, Gürdamar, & Gerçek, 2008, Parisi & Kantz, 1986, kişilerin dini inanışlarından kaynaklı kavram yanılgıları nedeniyle doku ve organ bağışına yönelik olumsuz bir tutum sergiledikleri gözlemlenmiştir. Bireylerin öldükten sonra bedenlerinin bozulacağına, korunmayacağına inandıkları ve korktukları için organ bağışlamak istemedikleri tespit edilmiştir.…”

Section: Doku Ve Organ Bağışı Kavramıunclassified

Doku ve Organ Bağışı Konusunda Düzce Üniversitesi Öğrencilerinin Kararlarının ve İnformal Muhakeme Örüntülerinin İncelenmesi

KAYA

Genç

2023

Academia Eğitim Araştırmaları Dergisi

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Bu çalışmanın amacı üniversite öğrencilerinin sosyobilimsel bir konu olan doku ve organ bağışı ile ilgili tutumlarını ve bu süreçte kullandıkları informal muhakeme örüntülerini tespit etmektir. Araştırmanın çalışma grubunu 2021-2022 eğitim-öğretim yılı bahar döneminde Düzce Üniversitesinde bulunan 10 fakülte içerisinde yer alan 773 öğrenci (456 kadın, 317 erkek) oluşturmaktadır. Araştırmada durum çalışması deseni esas alınmıştır .Araştırmada elde edilen verilerin kaynağını, doku ve organ bağışı konusunu içeren bir metin ve açık uçlu sorulardan oluşan bir form oluşturmaktadır. Öğrencilerin verdikleri cevaplar informal muhakeme (rasyonel, sezgisel, duygusal) örüntülerine göre betimsel analiz tekniğine göre analiz yapılmıştır. Bulgular incelendiğinde tüm fakülteler arasında informal muhakeme örüntüleri içinde en fazla tercih edilen duygusal muhakeme örüntüsü olduğu görülmüştür. Fakülteler içinde ise en fazla duygusal muhakeme örüntüsünü kullanan fakülte Tıp Fakültesi (%88) ilk sırada yer almaktadır. Genel olarak fakülteler arasında en az tercih edilen muhakeme örüntüsü ise rasyonel muhakeme örüntüsü olmuştur. Fakülteler arasında en fazla rasyonel muhakeme örüntüsünü kullanan fakülte ise Eğitim Fakültesidir (%28). Sezgisel muhakeme örüntüsünü ise fakülteler içinde en fazla Sanat Tasarım Fakültesi (%40) kullanmıştır. Araştırmada cinsiyete göre elde edilen bulgular incelendiğinde ise; erkek ve kız öğrencilerde daha çok duygusal informal muhakeme örüntüsünün ön plana çıktığı sonucuna ulaşılmıştır. Erkek öğrencilerin kız öğrencilere göre daha çok rasyonel ve sezgisel muhakeme yaptığı da görülmüştür. Fakülteler arası sınıf düzeylerine ait informal muhakeme örüntülerine baktığımızda ise bütün sınıf düzeylerinde en fazla tercih edilen duygusal muhakeme örüntüsü olmuştur.

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Public attitudes toward organ donation

Cited by 22 publications

References 6 publications

Reasons for Unwillingness of Libyans to Donate Organs After Death

Reasons for Unwillingness of Libyans to Donate Organs After Death

Organ Donation in Islam: A Search for a Broader Quranic Perspective

Doku ve Organ Bağışı Konusunda Düzce Üniversitesi Öğrencilerinin Kararlarının ve İnformal Muhakeme Örüntülerinin İncelenmesi

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