Creencias islámicas respecto a la muerte y análisis sobre su impacto en la donación humana / Islamic beliefs regarding death and analysis of its impact in human donation

El islam surgió a principios del siglo VII, al este de la península arábiga, cuando Mahoma, el profeta, tuvo revelaciones del arcángel Gabriel y, consecuentemente, propuso el nacimiento de este modo de vida basado en el sometimiento a la voluntad de Alá. Las creencias alrededor de esta religión han cruzado fronteras, debido a la migración voluntaria o forzosa de su comunidad, hecho que ha marcado una influencia sociocultural de gran magnitud en sus creyentes respecto a la muerte y, por ende, a la donación humana de órganos y tejidos para trasplante. Por este motivo, su estudio constituye un tema de gran interés para los profesionales de la salud, dado que hay percepciones que influyen directamente en la concepción de sus fieles. Se tiene en cuenta el cuerpo como un ente sagrado, símbolo de la integración del alma, materia, ego e intelecto con una resurrección que podría comprometer su integridad en el proceso de donación. Sin embargo, las grandes instituciones en materia de bioética islámica respaldan que prima la obligación moral de solidaridad universal que conlleva hacerle el bien al prójimo, siempre y cuando no se infrinja un daño al ser propio.

Islam is a religion that emerged in the seventh century in the east of the Arabian Peninsula when Mahoma, the prophet, had revelations of angel Gabriel and consecutively proposed the birth of this form of life that is based on submission before the will of Allah. Beliefs around this religion have crossed borders due to the voluntary or forced migration of their community, exercising a major socio-cultural influence on its believers regarding death and, therefore, human organ donation and tissues for transplantation. For this reason, its study is an issue of great interest to health professionals, since there are perceptions that have a direct impact on the conception of their faithful. The body is considered as a sacred entity, symbol of the integration of the soul, matter, ego and intellect with a resurrection that could jeopardize its integrity when donation is carried out. However, major institutions in Islamic Bioethics support that moral obligation of universal solidarity is more important, leading to do good to the neighbor, as long as it does not infringe any damage to one's own.

Yaws in the periurban settlements of Port Moresby, Papua New Guinea

Yaws is a re-emerging disease in Papua New Guinea. A resurgence of yaws is documented in the periurban settlements around Port Moresby. A total of 494 cases were identified from April 2000 to September 2001. The age distribution ranged from 2 years to adult (median 9 years). Presenting symptoms were adequately recorded in 286 cases (58%). Of these, 42% presented with raised painless sores, 47% with bone/joint symptoms only and 11% with both sores and bone/joint symptoms. Children in communities with a suspected high prevalence were surveyed and examined for presence of primary yaws sores. 33 out of 227 children examined (15%) had evidence of primary yaws sores. Initial control measures have been case-finding and treatment of contacts, but in areas of known high prevalence mass treatment is planned.