Understanding beliefs, preferences and actions amongst potential body donors

Teaching respect for body donors: A US medical student perspective

Recent controversies over the mismanagement of body donors in US medical schools have raised public concerns over the ethical treatment of bodies in "anatomical gift" programs. Despite widespread moral outrage at such cases, medical students may still make seemingly inconsequential mistakes or jokes that in fact constitute acts of disrespect. This may partially be attributed to the process of desensitization in working with human remains, and indicates a further need to inculcate into medical students the ethical responsibilities of working with body donors. Donation agreement statements that lack specific information about the respectful treatment of bodies in the anatomy laboratory may serve as an additional point of concern for potential donors seeking reassurance about the future treatment of their bodies. This viewpoint draws from the anecdotal experiences of medical students to portray two scenarios of medical students' disrespectful conduct toward body donors, and constructs an account of moral respect for human remains based on respect for posthumous autonomy and respect in attitude. It then provides suggestions for US medical schools to incorporate this ethical framework into their anatomy curricula to instill respectful dispositions in its students and facilitate a more robust informed consent process for potential donors who entrust their bodies to medical students.

Giving a voice to our silent teachers: Whole body donation from the donor perspective at one donation program in the United States

Human body donors play a crucial role in anatomical education, research, and clinical skills training, and those interested in anatomical donation may bequeath their bodies to body donation programs (BDPs). The purpose of this study was to evaluate the perspective of body donors on the donation process in order to make recommendations for improvement that align with donor values. A survey was administered via email to 2145 individuals that had enrolled in The Ohio State University's BDP and yielded a 40% response rate. Results showed that a majority of registered donors do not place high importance on detailed consent options during the enrollment process, but do value BDP oversight, such as through the use of an oversight committee to supervise the program. Only 9.1% of donors felt that their loved ones should be permitted to make changes to their consent forms after they have passed. Although 96.2% of participants would allow photos/videos to be taken of their donated bodies, females were significantly less likely to consent to this than males (p = 0.001), as well as less likely to allow their donations to be utilized for anatomy outreach (p = 0.023). Racial minorities were significantly less trusting of the university to treat their donation with dignity and respect compared to White registrants (p = 0.034). Suggestions for improving BDP protocols include the implementation of an annual newsletter for registrants, improving methods to spread awareness about donation, increasing transparency during the consent process, and creating resources for donors' families.

Personalization above anonymization? A role for considering the humanity and spirituality of the dead in anatomical education

Clinical anatomy education is meant to prepare students for caring for the living, often by working with the dead. By their nature many clinical anatomy education programs privilege topographical form  over the donor's humanity. This inbalance between the living and the dead generates tensions between the tangible and the spiritual insofar as semblances of the humanity of donors endure even in depictions and derivatives. This article argues that considering the relevance of spirituality, and what endures of a donor's humanity after death, would enhance contemporary anatomy education and the ethical treatment of human body donors (and derivatives). In developing this argument, we (the authors) address the historical connection between spirituality and anatomy, including the anatomical locations of the soul. This serves as a basis for examining the role of the mimetic-or imitative-potential of deceased human donors as representations of the living. We deliberate on the ways in which the depersonalization and anonymization of those donating challenge the mimetic purpose of human body donors and the extent to which such practices are misaligned with the health care shift  from a biomedical to a biopsychosocial model. Weighing up the risks and opportunities of anonymization versus personalization of human body donors, we propose curricula that could serve to enhance the personalization of human donors to support students learning topographical form. In doing so, we argue that the personalization of human donors and depictions could prevent the ill effects of digital representations going "viral," and enhance opportunities for donors to help the general public learn more about the human form.

Do religious and cultural considerations militate against body donation? An overview and a Christian perspective

The development of anatomy as a scientific undertaking appears to have left little room for religious and cultural input into the conduct of anatomical investigations. This has been brought to the fore by questionnaires regarding the willingness or otherwise of individuals to donate their bodies for dissection, with higher levels of willingness from those without religious affiliations. This has led to the assumption that there is inherent opposition to body donation by those with a religious stance, although there has been little exploration of this. This is increasingly important with growing awareness that anatomy is an international discipline, leading to increasing attention to the religious and cultural contexts within which it is practiced. There is a diversity of responses toward body donation within different countries, as well as by those influenced by Islam, Hinduism, and Buddhism. Additionally, there are diverse cultural attitudes within Confucianism in Asia, Zulu in Africa, and Māori in New Zealand. Even those within the Christian church are influenced by a variety of values, some of which are in tension, with emphasis on the sacredness of life and the significance of burial being negative toward body donation, with informed consent and altruism pointing in a positive direction. The challenge for anatomists is to understand those within their communities, seek to appreciate their perspectives, and also make known the potential of body donation and dissection for enhancing medical practice and improving the education of future health workers.

Whole body donation for teaching in Ghana: The perspectives of medical doctors

Historically, both donated bodies and unclaimed bodies have been the sources of human bodies for anatomy dissection globally with the latter discouraged for ethical reasons. Ghana lacks well-established body-donation programs, thus relying heavily on unclaimed bodies. Medical doctors benefit foremost from human bodies in their training and therefore should have a better disposition toward body bequeathal. This study assessed the perception, knowledge, and attitude of medical doctors in a Ghanaian institution toward body donation. As the first Ghanaian study on the subject, it provides the foundation for systematic study of the subject in Ghana. An internet-based questionnaire was administered to volunteering medical doctors requesting information on their perception of, knowledge of, and attitude toward whole-body donation. Data were summarized as frequencies. The 200 respondents comprised 1 consultant, 4 specialists, 14 residents, 63 medical officers, and 118 house officers. About 194 (97.0%) were familiar with body donation while 6 (3.0%) were not. Also, 39 (19.5%) were willing to donate their bodies, 98 (49.0%) were unwilling, and 63 (31.5%) undecided. Religion, culture, mishandling of bodies, and lack of awareness were barriers to body donation. Finally, 178 (89.0%) viewed human body dissection as relevant and should remain as part of medical curriculum. Doctors were aware of body donation though only few were willing to donate. Cultural and religious factors were major hindrances to body donation for anatomy education and research, though they were willing to persuade others to participate. Deliberate public education on the subject is required to grow body donation in Ghana.

Acquisition of cadavers for anatomy education and research in Malawi

BACKGROUND

The use of human cadaveric dissection forms an essential part of teaching anatomy to health sciences students in Malawi. Despite worldwide struggles in acquiring sufficient human cadavers for anatomy education, the current recommendations on the best anatomy practices require the use of cadavers exclusively from the body donation programs. The current study aims to describe the sources of cadaveric bodies used for anatomy education in the Malawian context and reflect on the feasibility of using cadavers from the body donation program only.

METHODS

A retrospective audit of the cadaveric records for the 2006-2022 academic years at the Kamuzu University of Health Sciences was done. The perceived challenges when sourcing the cadavers were identified and described based on the authors experiences in Malawi.

RESULTS

The majority (97.3%) of the cadavers used between 2006 and 2022 were unclaimed bodies. The mean age of the cadavers was 45 years. Most (95.6%) of the unclaimed bodies were males. All the unclaimed bodies were sourced from hospitals. The body donation program in Malawi was patronized by populations of European descent only. Strongly held sociocultural and religious beliefs as well as economic reasons were perceived as significant barriers to acquiring cadavers of the indigenous Malawians through the body donation program.

CONCLUSION

Cadavers for anatomy education in Malawi are mainly from unclaimed bodies, similar to other African countries. The authors support the transition from using "mostly unclaimed bodies (and, less often, body donation)" to using "mostly body donation (and, less often, unclaimed bodies)" through awareness campaigns that are targeted to address the prevailing challenges.

Motivational factors, attitudes, and knowledge about the cadaveric body donation program among body donors in Myanmar

To achieve the simple goal of cadaveric body donation (CBD) program-gaining deceased donors-numerous scientific studies have been conducted, including the current study. This cross-sectional descriptive study used questionnaires to assess the motivational factors, attitudes, and knowledge of registered body donor participants toward CBD. Among 372 respondents, most (80.6%) were motivated by specific reasons such as "to save lives through medical education," "to contribute to medical research," and "to help medical students." Most respondents had good attitudes (61.7%) but poor knowledge (55.9%) about the CBD program, and there was no association among them (p = 0.08). However, the good knowledge and good attitude level were found 1.7 times (p = 0.02) and 2.4 times (p = 0.005) more, respectively, in basic-educated respondents than in highly educated respondents, implying the influence of peer conversation and message diffusion instead of knowledge or attitudes acquired through education. Additionally, 75% of respondents had co-registration within their family, peers were chosen by 66.7% of respondents as a source of information, and married respondents had 1.8 times better knowledge than unmarried respondents (p = 0.01), indicating the possibility of peer influence and growing peer communication. This study explored the poor knowledge status of registered donors, who are the cornerstone of knowledge propagation in the general population. Hence, after implementing this study, a knowledge-raising campaign for registered donors was conducted by distributing pamphlets about the CBD program, explaining keystone information, and supplementing a follow-up study. Moreover, this study will help us plan further strategies for program enhancement.

Body Donation Registration in Taiwan: Reasons and Associated Psychological Factors

Dissection is an essential element of medical training and depends on the availability of cadavers. However, traditional Chinese culture widely regards the body as a gift from one’s parents that should remain intact after death, resulting in a shortage of cadavers for medical training and research. This situation changed in Taiwan when Master Cheng Yen, the founder of the Buddhist Tzu Chi Medical Foundation, supported the donation of bodies to medical science. This study aimed to investigate the current situation of body donation in Taiwan, including donors’ motivation and psychological characteristics. A questionnaire was conducted with 681 adult participants, including 336 people who pledged to donate their bodies to medical science after death and a control group comparable in age, gender, and level of education. All participants answered questions regarding anxiety over death, purpose in life, gratitude, altruism, and life satisfaction. In addition, the registered donor group answered questions regarding the motivation for donating their bodies to science. The main influencing factors were to help advance medical science, make a positive contribution to society, and release attachment from the body. Further, many male participants indicated the desire to reduce trouble and expenses that their families would incur in making funeral and burial or cremation arrangements. The main predictors of donating one’s body to medical science were low anxiety concerning death, a high level of altruism, and gratitude.