Determining of JK*A and JK*B Allele Frequency Distribution among Muslim Blood Donors from Southern Thailand

@#Background: The Kidd (JK) blood group system is of clinical importance in transfusion medicine. JK*A and JK*B allele detections are useful in genetic anthropological studies. This study aimed to determine the frequencies of JK*A and JK*B alleles among Muslim blood donors from Southern Thailand and to compare how they differ from those of other populations that have been recently studied. Methods: A cross-sectional study was used. Totally, 427 samples of dissimilar Thai- Muslim healthy blood donors living in three southern border provinces were selected via simple random sampling (aged 17–65 years old) and donors found to be positive for infectious markers were excluded. All samples were analysed for JK*A and JK*B alleles using PCR-SSP. The Pearson’s chi-squared and Fisher exact tests were used to compare the JK frequencies among southern Thai- Muslim with those among other populations previously reported. Results: A total of 427 donors—315 males and 112 females, with a median age of 29 years (interquartile range: 18 years)—were analysed. A JK*A/JK*B genotype was the most common, and the JK*A and JK*B allele frequencies among the southern Thai-Muslims were 55.2% and 44.8%, respectively. Their frequencies significantly differed from those of the central Thai, Korean, Japanese, Brazilian–Japanese, Chinese, Filipino, Africans and American Natives populations (P < 0.05). Predicted JK phenotypes were compared with different groups of Malaysians. The Jk(a+b+) phenotype frequency among southern Thai-Muslims was significantly higher than that of Malaysian Malays and Indians (P < 0.05). Conclusions: The JK*A and JK*B allele frequencies in a southern Thai-Muslim population were determined, which can be applied not only to solve problems in transfusion medicine but also to provide tools for genetic anthropology and population studies.

Muslims’ views on the permissibility of organ donation: The case of Malaysia

Background: Some argue that Malaysia’s extremely low organ donation rate is attributed to religion, specifically Islam. Testing this argument, this study asked Malaysian Muslims their views regarding various issues on organ donation and examined whether their decisions to donate organs are framed by religious beliefs. Materials and Methods: This study investigated the perspectives of Malaysian Muslims between October and December 2013 in Kuala Lumpur. Self-administered questionnaires were distributed to 900 people, with 829 responses collected (92% response rate). Respondents’ verbal consent was taken before proceeding with the survey. Results: The survey found that more than half of respondents felt that organ donation is permitted in Islam and that it is a communal responsibility. However, the same proportions were unsure on the issues of rewards for organs or on whether Islam permits the procuring of organs from brain dead patients. Conclusions: Malaysian Muslims are not against organ donation; however, encouraging organ donation requires the state to address public concerns on Islam’s views on this sensitive issue through effective policy tools to help address these gaps in Malaysian Muslims’ understanding of organ donation. The organ donation rate could improve by using Islamic scholars as ambassadors for an organ donation drive to convey the message of Malaysia’s urgent need for organ donation.

A Preliminary Insight into an Islamic Mechanism for Neuroethics

Muslim relies on the structure or guideline of shari’ah or the maqasid al-shariah, which consist of five essential values, namely preservation/protection of faith, life, intellect, property, and dignity/lineage – to guide them in discovering guiding principles for new concerns such as posed by neuroscience. Like in the case of brain imaging technology, there is in need for proper explanation within Islamic and among the Muslim scientists/scholars on how Islamic beliefs, values, and practices might cumulatively provide ‘different’ meanings to the practice and application of this technology, or whether it is in line with the shari’ah – in the context of preservation of health and protection of disease. This paper highlights the Islamic mechanism for neuroethics as basis for a holistic ethical framework of neuroscience to cope with its new, modern, and emerging technologies in the globalised world, and how Muslim should response to such changes.

Seroprevalence of Hepatitis B virus infection among blood donors in Shia Muslims in a population of Lucknow.

Background: The objective of this study was to determine the prevalence and trends in hepatitis B infection among blood donors Shia Muslims attending the blood bank in Era's Lucknow Medical College lucknow. A retrospective study was carried out by reviewing the results of HBsAg among blood donors for the years 2002 to 2012. During this period,11962 blood donors were studied. Conclusion: There is a constant need to improve public awareness programs to lower the incidence of hepatitis B infection in the general population and in Shia Muslims and consequently first time blood donors. Future studies are also required to determine the trends and outcomes of these programs.

Sociabilidades e valores: um olhar sobre a família árabe muçulmana em São Paulo / Sociabilités et valeurs: un regard sur la famille arabe musulmane à São Paulo / Sociability and values: a perspective on muslim arab families in São Paulo

This study explores the sociability and family values of Muslim Arabs in São Paulo, Brazil, based primarily on 10 interviews with individuals of different age groups, socioeconomic strata, and genders. With Christian Arab families as the counterpoint, the article contextualizes the arrival of these immigrants and discusses and investigates the family dilemmas and practices permeated by a strong patriarchal trait and the challenges faced by this religious minority. The article concludes that the group’s ethnicity and religiosity tend to be continuously reshaped as the group grows and reproduces in local society, reacts to the stereotypes attributed to it, and interacts more intensely with this same society through the new generations born in São Paulo.

Dans cet article, on examine les sociabilités et les valeurs familiales de musulmans d'origine arabe à São Paulo, à partir de 10 entretiens auprès d'individus d'âge, statut socio-économique et sexe différents. Prenant en contrepoint des familles chrétiennes d'origine arabe, on cherche à situer l'arrivée de ces immigrés, à discuter leurs dilemmes et pratiques familiales très marquées par le caractère patriarcal, ainsi que les défis vécus par cette minorité religieuse. On conclut que le sens d'ethnie et de religiosité du groupe tend à se redéfinir sans cesse au fur et à mesure que le groupe grandit et se reproduit dans la société de la ville de São Paulo, qu'il réagit aux stéréotypes qui lui sont attribués et qu'il entre en interaction plus intense avec cette même société par l'intermédiaire des nouvelles générations qui y naissent.