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PubMed2005

Skin lesions on North Atlantic right whales: categories, prevalence and change in occurrence in the 1990s.

North Atlantic right whales Eubalaena glacialis experienced decreased reproduction and body condition in the 1990s, causing concern about the overall health of this critically endangered population. Images from a detailed photo-identification catalog of right whales were analyzed for the presence of skin lesions. Lesions were categorized as white lesions or blister lesions and each of those categories were further divided based on lesion morphology and location. Of 439 whales photo-analyzed between 1980 and 2002, white lesions were detected on 227 ind. (51.7%) and blister lesions were found on 76 ind. (17.3%). The majority of white lesions (72.8%) were detected in the Bay of Fundy where their prevalence increased dramatically during the 1990s (peaking at 40 and 41% of all identified whales in 1997 and 1999, respectively). A correlation between whale density and white lesions in the Bay of Fundy suggested that this lesion type may have been the result of a contagious agent, though the data on mother/calf pairs did not indicate transmission from mother to calf. Blister lesions appeared at low levels throughout the population over the study period. Neither lesion category was more prevalent on males or females, nor were there any differences between adults and juveniles. One white lesion type appeared exclusively on whales that had been entangled, and whose subsequent survival was in most cases questionable. This is the first detailed analysis of skin lesions in this species. Only 1 tissue sample has been previously obtained from a lesion, and thus the histology and etiology of these lesions remain unknown. Further work is needed to explore the role of disease and environmental variables in lesion prevalence.

Animals↗
PubMed2001

From human wrongs to universal rights: communication and feminist challenges for the promotion of women's health in the Third World.

This article argues that in the quest for global bioethics in its relation to the promotion of women's health and women's rights, the main challenge is to, first, rise above the relativist trap and second, to solve the false dilemma between individualism and collectivism. Particularly in order to improve women's position and advance their well-being in many developing countries with patriarchal cultural practices, there is an urgent need to introduce modern medicine and to share more evenly and efficiently the health care resources of the industrialized societies. This presumes that we can find a normative bioethical approach that promotes the rights of individuals without striving for cultural assimilation and disrespect. From the philosophical point of view this means that we have to overcome the debate between the rival views of justice, and rather find the shared features of the various approaches, thus diminishing the exaggerated polarizations between them. The author claims that despite its importance in women's rights protection, feminist bioethics cannot remain as a normative alternative that can replace either liberal or communitarian approaches. Instead feminism needs to be part of both liberal and communitarian ethical thinking. Communitarianism, for its part, cannot offer an alternative to either liberalism or feminism, but it can function as an essential critical balancing force within these approaches. Individualist liberalism, on the other hand, has to find its way into collective social structures and accept their maintenance, instead of exhausting itself in its attempts to lift individuals above or beyond their social contexts. All in all, the article shows that in finding the global bioethical norms the incompatibility between universalist and relativist reasoning or between individualist and collective ethical positions per se is not the main problem. Rather the problem is in our persistent tendency to believe that such an incompatibility exists. However, if we overcome the debate on whether one cultural background is superior to another, we can find a way to agree on some common norms that are based on shared values of very different traditions. Finding globally acceptable values, however, is not enough unless we pay more attention to their promotion in practice, in very different economic, social and political circumstances.

Bioethics↗
PubMed2003

Ontogenetic trends in gnostic hand function in 3- to 12-yr-old children.

The intimate relation between the sensory and motor functions of the hands during object manipulation and exploratory touch, the well-known improvement in object handling and constructive performance in ontogenesis and the emergent laterality thereof, assume changes in morphognostic capabilities in children. In this study we tried to corroborate the hypothesis of Mesker that mature and lateralized finger-thumb opposition is preceded by a stage of two-sided manual form agnosia in preschool children, followed by acquisition of morphognosis of the fingers and, finally, the thumbs. This study examined the development of gnostic hand function in 290 children from 3 to 11 years of age who drew the outlines of a meaningless wooden object passively felt with each hand without visual control. Analysis showed a clear ontogenetic change across the two age groups of increasing morphognostic function: 48% of the 6-yr.-olds drew correctly what the fingers of both left and right hands had perceived (thumbs, 14%). Of the 11-yr.-olds 91% and 61% performed perfectly with the right and left hands, respectively. The fingers preceded the thumbs in reproduction by most children, and the correct reproduction by the left thumb precedes that of the right thumb. The ontogenesis of bimanual sensorimotor functioning is discussed in the light of cortical and callosal development.

Age Factors↗
PubMed1994

A child at all costs: posthumous reproduction and the meaning of parenthood.

The creation of babies by assisted and collaborative techniques of reproduction, such as in-vitro fertilization or cryopreservation of gametes and embryos, stimulates strong emotions and fantasies about life, death, sexuality and immortality. Particularly, the cryopreservation of spermatozoa for post-mortem reproduction forces us to come to terms with the meaning of human reproduction, and the extent of individual rights to procreate using artificial means.

Cryopreservation↗
PubMed1997

Assisted reproductive medicine: current Islamic bioethical rules.

The advances and wide availability of assisted reproductive techniques represent the dramatic changes that have occurred in infertility treatment and in attitudes towards the different options faced by both physicians and patients. It is a human right that individuals can freely choose reproductive options. Though reproductive choice is basically a personal decision, yet it is not totally so. Islam is a comprehensive system that regulates the spiritual as well as civil aspects of individual and communal life. It aims to develop the unique personality of the individual and a distinct culture for the community based on Islamic ideals and values. The basic concept of Islam is to avoid mixing genes as Islam enjoins the purity of genes and heredity.

Attitude to Health↗
PubMed2006

Meeting the sexual and reproductive health needs of people living with HIV.

KEY POINTS: (1) Sexual expression and the desire for parenthood are central to the lives of most people. Acknowledging these aspirations is essential to vindicating the human rights of people living with HIV. (2) Meeting the sexual health needs of HIV positive people is essential to global HIV prevention efforts. (3) Efforts to provide sexual and reproductive health services to HIV-positive people are impeded worldwide by weak and fragmented health systems and by sexual taboos, gender inequality, and HIV stigma and discrimination. (4) Effective HIV programming demands taking advantage of the perspectives, expertise and accumulated experiences of people living with HIV.

Family Planning Services↗
PubMed2003

Prenatal diagnosis--discrimination, deliverance or democracy?

Prenatal diagnosis utilizes invasive procedures such as amniocentesis, chorionic villus sampling, cord blood sampling and pre-implantation genetic diagnosis. These techniques can diagnose serious foetal illnesses and this therefore provides valuable information to couples, helping them to prepare for the birth of an affected child. It also affords women the freedom to decide whether to terminate a pregnancy. The selective termination of foetuses with serious disabilities does not represent disability discrimination because women and parents are actually rejecting the disability, rather than the foetus itself. More significantly, the choice to abort a foetus with a serious illness or disability is an intensely private and personal exercise that does not and cannot be reflective of a wider public morality. Exactly the same can be said of the choice to selectively abort foetuses based solely on their sex. The private choice of women in this respect does not amount to the social devaluation of women. Firstly, it is an erroneous assumption that women in Australia prefer male babies. Secondly, even if there is a preference for male babies, banning prenatal sex selection would be treating just one of many symptoms of sexism, rather than curing the primary causes. The moral right of all women to reproductive freedom is an embodiment of their equal value in society.

Abortion, Eugenic↗