Human Genetic Technologies and Islamic Bioethics

2010 ◽  
pp. 129-137 ◽  
Author(s):  
Siti Nurani Mohamed Nor
2021 ◽  
pp. 251484862110249
Author(s):  
Jessica C Barnes ◽  
Jason A Delborne

Innovations in genetics and genomics have been heavily critiqued as technologies that have widely supported the privatization and commodification of natural resources. However, emerging applications of these tools to ecological restoration challenge narratives that cast genetic technoscience as inevitably enrolled in the enactment and extension of neoliberal capitalism. In this paper, we draw on Langdon Winner’s theory of technological politics to suggest that the context in which genetic technologies are developed and deployed matters for their political outcomes. We describe how genetic approaches to the restoration of functionally extinct American chestnut trees—by non-profit organizations, for the restoration of a wild, heritage forest species, and with unconventional intellectual property protections—are challenging precedents in the political economy of plant biotechnology. Through participant observation, interviews with scientists, and historical analysis, we employ the theoretical lens provided by Karl Polanyi’s double movement to describe how the anticipations and agency of the developers of blight-resistant American chestnut trees, combined with chestnut biology and the context of restoration, have thus far resisted key forms of the genetic privatization and commodification of chestnut germplasm. Still, the politics of blight-resistant American chestnut remain incomplete and undetermined; we thus call upon scholars to use the uneven and socially constructed character of both technologies and neoliberalism to help shape this and other applications of genetic technoscience for conservation.


2015 ◽  
Vol 55 (3-4) ◽  
pp. 286-311 ◽  
Author(s):  
Mohammed Ghaly

By the beginning of the 1980s, deliberations on Islam and biomedical ethics started to assume a systematised and collective form through combining contributions from Muslim religious scholars and (Muslim) biomedical scientists. The original idea was that biomedical scientists would inform and educate Muslim religious scholars about the scientific and biomedical aspects of specific bioethical issues. After being equipped with sufficient information about these technical aspects, religious scholars would embark upon their normative role by construing the religio-ethical Islamic standpoint. This proposed strict division between the tasks of biomedical scientists and those of religious scholars did not prove to be viable during the gatherings which hosted both groups. Instead of confining themselves to the informative role, biomedical scientists infringed upon the normative role which is typically assigned to Muslim religious scholars alone. Besides presenting technical information, they also presented their own perspectives on how Islamic scriptures should be employed in order to develop the Islamic religio-ethical standpoints. This article explains how biomedical scientists moved from being just “informants” for the religious scholars to becoming eventually “co-muftis”.



2014 ◽  
Vol 17 (8) ◽  
pp. 668-678 ◽  
Author(s):  
Ellen Otten ◽  
Mirjam Plantinga ◽  
Erwin Birnie ◽  
Marian A. Verkerk ◽  
Anneke M. Lucassen ◽  
...  

Author(s):  
Alexandra Cernat ◽  
Robin Z. Hayeems ◽  
Wendy J. Ungar

AbstractCascade genetic testing is the identification of individuals at risk for a hereditary condition by genetic testing in relatives of people known to possess particular genetic variants. Cascade testing has health system implications, however cascade costs and health effects are not considered in health technology assessments (HTAs) that focus on costs and health consequences in individual patients. Cascade health service use must be better understood to be incorporated in HTA of emerging genetic tests for children. The purpose of this review was to characterise published research related to patterns and costs of cascade health service use by relatives of children with any condition diagnosed through genetic testing. To this end, a scoping literature review was conducted. Citation databases were searched for English-language papers reporting uptake, costs, downstream health service use, or cost-effectiveness of cascade investigations of relatives of children who receive a genetic diagnosis. Included publications were critically appraised, and findings were synthesised. Twenty publications were included. Sixteen had a paediatric proband population; four had a combined paediatric and adult proband population. Uptake of cascade testing varied across diseases, from 37% for cystic fibrosis, 39% to 65% for hypertrophic cardiomyopathy, and 90% for rare monogenic conditions. Two studies evaluated costs. It was concluded that cascade testing in the child-to-parent direction has been reported in a variety of diseases, and that understanding the scope of cascade testing will aid in the design and conduct of HTA of emerging genetic technologies to better inform funding and policy decisions.


2011 ◽  
Vol 28 (1) ◽  
pp. 45-75
Author(s):  
Dr. Anke Iman Bouzenita

The current discourse on bioethical questions often reveals a certain patchiness or seeming inability to answer contemporary bioethical problems within an Islamic epistemological paradigm. Attempting to analyze the causes of this phenomenon, the author describes the decontextualization of Islamic concepts from a background of secularized medical care and the ethics in the Islamic world—as well as the estrangement due to these questions of Islamic law from its holistic framework of application as a pervasive phenomenon, which brought about the dilemmas of bioethics in the twenty-first century. The author discusses chosen bioethical case studies in this light, with a focus on the concept of brain death. Doing so, the author takes into consideration the paradigmatic relationship between science, bioethical models, and the implications of the relevant different worldviews. The author shows how constructed realities related to the life sciences have been imported from the secular setting into an already estranged Islamic context to be answered, and describes the evolving dilemmas that make Islamic bioethics appear like a stranger moving in a strange land.


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