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Intimate gifts and 'bad' deaths: Reflections on organ transplants, state and society in Gujarat
Abstract
This article is an ethnographic perspective on organ donation in the western Indian state of Gujarat. It suggests that debates around organ donation-from the perspective of religion as well as state-become critical to an understanding of not just how a global discourse translates into a local cultural context, but also how it configures specific cultural subjectivities around religion, death and violence. Through a discussion on how organ donation is framed by law and society as a desirable social good in general and as dan in particular, the article concludes that the emergent public discourse on organ transplant finds an 'elective affinity' with Hindu and Jain debates on death, rendering itself as a discourse that excludes Gujarat's Muslims. Given the violence that configures recent Gujarati Muslim experiences of death, the article asks what the social consequences of organ donation discourses are for those who cannot share in the discursive construction of organ donation as a celebratory exercise in gift giving.
... The dimension of altruism is noteworthy since intimate (bodily) exchanges (e.g. commercial surrogacy, organ donation) find socially acceptable expressions in Gujarat; in fact, authors have noted how such unconventional transactions are morally framed either as desirable social goods (Ibrahim 2014) or compassion ( (Rudrappa and Collins 2015). Ibrahim's (2014) work on organ donation in Gujarat (with donation rates above the national average) provides a useful starting point to examine how public discourses around exchanges can be understood within the contextual subjectivities of religion, memory and market. ...
... commercial surrogacy, organ donation) find socially acceptable expressions in Gujarat; in fact, authors have noted how such unconventional transactions are morally framed either as desirable social goods (Ibrahim 2014) or compassion ( (Rudrappa and Collins 2015). Ibrahim's (2014) work on organ donation in Gujarat (with donation rates above the national average) provides a useful starting point to examine how public discourses around exchanges can be understood within the contextual subjectivities of religion, memory and market. Ibrahim (2014) puts it aptly: "the language of dan, immortality and religious merit serves to make acceptable, a mode of medical tourism that might otherwise seem culturally alien" (p. ...
... Ibrahim's (2014) work on organ donation in Gujarat (with donation rates above the national average) provides a useful starting point to examine how public discourses around exchanges can be understood within the contextual subjectivities of religion, memory and market. Ibrahim (2014) puts it aptly: "the language of dan, immortality and religious merit serves to make acceptable, a mode of medical tourism that might otherwise seem culturally alien" (p. 175). ...
Drawing from a group of older and middle-aged (50 years above) women and men who have re-partnered (includes both marriage and cohabitation) through the assistance of a marriage bureau based in the city of Ahmedabad (Gujarat, India), we examine the sociological notions of relatedness and the “practices” of family and intimacy. We ask whether this “non-normative” process of becoming kin in the post-reproductive lives of these participants, holds promise for a democratization of the private sphere as noted by Giddens (1992) where the social process of relatedness is privileged over its biological/procreational forms. In the process, we examine how our study participants tend to organize their newly established relationships through contradictory tensions of negotiations, commitment, social obligation and personal autonomy. In-depth interviews conducted in a dyadic format revealed gendered expressions of personhood, intimacy and sociality. For example, men expected their relationship to bring in nostalgic ideals of domesticity, whereas women associated re-partnering with increased social status, kinship support and economic security underscoring the expected social benefits associated with caste-endogamous idealized heterosexual unions. Significantly, caste relations were instrumental in determining partner preferences and relationship formation with family members among older couples. We show that despite being circumscribed by conventional social scripts, women in these relationships use their (post-reproductive) age to an emancipatory advantage by bargaining with patriarchal compulsions of verilocality and lack of say in partner decisions. In a context where cultural norms prescribe a social pathology of asexuality and familial dependence in later life, this new form of relatedness offers an uplifting narrative of self-disclosure and intimacy, although ultimately reproducing social, economic and symbolic hierarchies of gender and generation.
... It is one of the most studied discourses. It is directly linked to the management of 'self-identity' or 'recovered identity': The discourse on organ donation as a gift ('gift of life' discourse; Shaw, 2010: 609;Ibrahim, 2014). On the one hand, it applies to the act of donating (the gift of somehow continuing to live in someone else's body) and to the act of receiving the organ (the gift of improving one's life). ...
Death inhabits our collective imaginary, even though sometimes, like a squatter, it hides discretely in order to avoid conflicts. It is undoubtedly a multi-faceted subject of study, which requires consideration from an interdisciplinary perspective. This book deals with this phenomenon, and more specifically with the discourses that surround – and construct our perspectives and understanding of – death and dying. Of course, the present volume does not attempt to be exhaustive, and considers the subject from several standpoints, including linguistics, anthropology, history of medicine, and importantly, literary studies. It combines various points of view and different methodologies of knowledge, in the hope that they come together to constitute a written dialogue –or more precisely, a polylogue. The ordering of the texts in this volume provides readers with an itinerary that begins with more general approaches, such as a historical presentation of the medicalisation of death and an in-depth reflection on the best way to die, and ends with studies of specific literary works from different periods. The itinerary that this book provides is framed by a discourse analysis-based overview that explores how different approaches to death and dying intersect and complement each other in an interdisciplinary endeavour. This analysis focuses on literary and non-literary genres in order to shed some new light on a topic that is inexhaustible because of its sociocultural relevance.
This article examines an Australian campaign to increase organ and tissue donation for transplantation. It analyses the use of the gift rhetoric to promote community awareness and resources, target migrant groups, and recruit cultural and religious leaders to endorse organ and tissue donation as an altruistic act. In unpacking this ‘gift of life’ approach to organ donation, it explores the convergence of medical and religious bodies and pushes beyond uniform determinations of death to reveal how multiple deaths transpire in organ donation. Drawing on recent advances in the anthropology of becoming as a critical lens to examine death and organ donation, it examines how the ‘unfinishedness’ of donor bodies produces new possibilities for understanding donation. This article thus attends to the situated, layered and contradictory sensibilities that open up multiple and malleable understandings of the donation of body parts.
Scholarly analyses of transactions of biological material are often focused on either the moral economy of exchange or the political economy of production. In this paper, I highlight the ambiguities that characterize commercial gamete donations in daily clinical life in In Vitro Fertilization (IVF) hospitals in Delhi through agents’ practices of valuation. In Delhi’s IVF economy, agents occupy a pivotal role in mediating gamete transactions: not only as traders of biological substances but also as brokers of values. Aligning various regimes of value, they let transactions appear as morally meaningful as well as economically profitable to donors. Agents also make use of polyvalences and frame transactions in distinct lights in negotiations with different participants. It is their mediations and practices of valuation, I argue, that make commercial gamete donations viable and sustain Delhi’s intimate IVF economy.
This article criticises much of the conventional exegesis of Mauss's celebrated Essai sur le don, and proposes a rather different reading of the text which stresses its evolutionary aspects. The Hindu 'law of the gift' is shown to have a key role in the structure of Mauss's argument, though in fact it is quite inconsistent with his central thesis. In this particular instance he was right where anthropologists have generally thought him wrong, and wrong where anthropologists have generally thought him right. In the Maori case, however, his interpretation has much more to recommend it than has generally been recognised. Hindu and Maori ideologies of exchange represent fundamentally opposed types; and it is suggested that we might begin to account for this kind of contrast in terms of broad differences in politico-economy, and-more especially-in terms of the contrast between a World Religion and the kind of religion characteristic of small-scale tribal society. Following Mauss, an ideology of the 'pure' gift is shown to be inseparable from the ideology of the purely interested individual pursuit of utility, and to emerge in parallel to it.
Ahmedabad, once a city known for its enterprise, is now a city whose various communities live lives defined by the communal space. The ascendancy of the communal space, however, has coincided with the global integration of its economy. This paper analyses how the city, its physical and socio-economic structure, responded to the needs of globalisation. The increasingly uncertain economic base of the city left self-employed and casual workers vulnerable to the vagaries of market forces. In the vacuum created by the exclusion of certain sections of the city's population from development programmes and as local governments abstained from their welfare responsibilities, an opportunity was created for the Sangh parivar to step in with its vicious propaganda, fomenting hatred and creating an identifiable, though false, image of the 'other'.
Anthropologists concerned with political violence and justice must engage in a comparative examination of culpability for past and ongoing crimes. When powerful states use reparations, truth commissions, or war crime tribunals to attribute culpability to others, including their past selves, they often, paradoxically, legitimize ongoing injustices. As against culturalist explanations for mass violence, which set up a hierarchy of cultures, we need to look at the institutional sites through which public morality is constructed. This approach is illustrated with reference to the killing of Muslims in Gujarat, India, in 2002 and to the invasion of Iraq by the United States in 2003.
In 2002, after an altercation between Muslim vendors and Hindu travelers at a railway station in the Indian state of Gujarat, fifty-nine Hindu pilgrims were burned to death. The ruling nationalist Bharatiya Janata Party blamed Gujarat's entire Muslim minority for the tragedy and incited fellow Hindus to exact revenge. The resulting violence left more than one thousand people dead--most of them Muslims--and tens of thousands more displaced from their homes. Parvis Ghassem-Fachandi witnessed the bloodshed up close. InPogrom in Gujarat, he provides a riveting ethnographic account of collective violence in which the doctrine of ahimsa--or nonviolence--and the closely associated practices of vegetarianism became implicated by legitimating what they formally disavow. Ghassem-Fachandi looks at how newspapers, movies, and other media helped to fuel the pogrom. He shows how the vegetarian sensibilities of Hindus and the language of sacrifice were manipulated to provoke disgust against Muslims and mobilize the aspiring middle classes across caste and class differences in the name of Hindu nationalism. Drawing on his intimate knowledge of Gujarat's culture and politics and the close ties he shared with some of the pogrom's sympathizers, Ghassem-Fachandi offers a strikingly original interpretation of the different ways in which Hindu proponents of ahimsa became complicit in the very violence they claimed to renounce.
Strange Harvest illuminates the wondrous yet disquieting medical realm of organ transplantation by drawing on the voices of those most deeply involved: transplant recipients, clinical specialists, and the surviving kin of deceased organ donors. In this rich and deeply engaging ethnographic study, anthropologist Lesley Sharp explores how these parties think about death, loss, and mourning, especially in light of medical taboos surrounding donor anonymity. As Sharp argues, new forms of embodied intimacy arise in response, and the riveting insights gleaned from her interviews, observations, and descriptions of donor memorials and other transplant events expose how patients and donor families make sense of the transfer of body parts from the dead to the living. For instance, all must grapple with complex yet contradictory clinical assertions of death as easily detectable and absolute; nevertheless, transplants are regularly celebrated as forms of rebirth, and donors as living on in others' bodies. New forms of sociality arise, too: recipients and donors' relatives may defy sanctions against communication, and through personal encounters strangers are transformed into kin. Sharp also considers current experimental research efforts to develop alternative sources for human parts, with prototypes ranging from genetically altered animals to sophisticated mechanical devices. These future trajectories generate intriguing responses among both scientists and transplant recipients as they consider how such alternatives might reshape established-yet unusual-forms of embodied intimacy.
Why has Egypt, a pioneer of organ transplantation, been reluctant to pass a national organ transplant law for more than three decades? This book analyzes the national debate over organ transplantation in Egypt as it has unfolded during a time of major social and political transformation-including mounting dissent against a brutal regime, the privatization of health care, advances in science, the growing gap between rich and poor, and the Islamic revival. Sherine Hamdy recasts bioethics as a necessarily political project as she traces the moral positions of patients in need of new tissues and organs, doctors uncertain about whether transplantation is a "good" medical or religious practice, and Islamic scholars. Her richly narrated study delves into topics including current definitions of brain death, the authority of Islamic fatwas, reports about the mismanagement of toxic waste predisposing the poor to organ failure, the Egyptian black market in organs, and more. Incorporating insights from a range of disciplines, Our Bodies Belong to God sheds new light on contemporary Islamic thought, while challenging the presumed divide between religion and science, and between ethics and politics.
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During the nineteenth century, South Asian businessmen began to engage in modern forms of philanthropy. Focusing on the western Indian city of Surat, this essay explores the emergence of philanthropic activity within the larger “portfolios” of gift giving held by indigenous merchants from roughly 1600 to 1924. Throughout this period, Hindu and Jain commercial magnates employed gifts as means both of building up their reputations ( ābrū ) within high-caste society and of fostering stable ties with political overlords. Local merchants continuously adjusted their charitable choices to changes in the ideology of these overlords as they sought to obtain influence with and honors from the ruling power. Involvement in philanthropy reflected a “negotiated” accommodation to Victorian values through which elite merchants maintained a relatively secure commercial and political environment in the context of late nineteenth-century British rule. When government policies seriously threatened their ābrū during World War I, however, local traders began to view donations to the Indian National Congress as an alternative method of conserving status and credit.
Commentators contemplating the hold of Hindutva in Gujarat swing between anxiously wondering whether it shows where the rest of the country is headed and complacent insistence that it is exceptional. Against the background of a wider understanding of the main drivers of Hindutva, and the pattern of its differential advance in the States and regions of India, this paper argues that the hold of Hindutva in Gujarat can be explained by a combination of three factors: aspects of its inherited caste and class structure; the levels and patterns of capitalist development; and the patterns of social polarisation their combination has produced. Given the historic fragmentation of its upper castes, Gujarat's specificity in providing exceptionally fertile ground for the growth and stabilisation of Hindutva can be attributed to the fast pace of its capitalist development and consequently fast economic advance of its middle castes and their social and political assimilation into the formerly Savarna ruling bloc through Hindutva. Given that the differences of inherited social structure and culture are differences of degree and not quality, and that capitalist and neo-liberal development is not questioned, indeed is zealously pursued everywhere in India, and given that social polarisation is considered an acceptable cost of development, Gujarat could well be the image of India's future.
This essay seeks to provide an overview of the anthropology of radical alterity and social commensuration. I begin with critical theoretical discussions of incommensurability and undecidability in the context of radical interpretation. I then resituate these theoretical debates in liberal ideologies of language-use and public reason in order to suggest the delicate and dramatic ways in which institutionalized conventions of risk and pleasure commensurate social worlds. How do incommensurate worlds emerge and how are they sustained? In other words, how is the inconceivable conceived? How are these new ethical and epistemological horizons aligned or not in the complicated space and time of global capital and liberal democratic regionalisms and nationalisms? How do publics interpret and decide between competing social visions and practices in the shadow of the seemingly incompatible frameworks of post-foundationalist and fundamentalist enlightenments?
The giving of alms to Shvetambar Jain renouncers is a specific institutionalized elaboration of the idea of a free gift, an idea which all the major world religions have their own ways of instantiating, and which in north Indian languages is expressed by the word dan. This example illustrates the inherently paradoxical nature of the idea of a gift, and why it is a mistake to define the gift as necessarily reciprocal and non-alienated. Like the pure commodity, the pure gift is characterized by the fact that it does not create personal connections and obligations between the parties. This understanding of the gift, which is implicit in Mauss, enables us to resolve the apparent paradox in the ethnography of dan, that although it is a free gift it is often harmful to its recipients.
The
state
has always been difficult to define. Its boundary with society appears elusive, porous, and mobile. I argue that this elusiveness should not be overcome by sharper definitions, but explored as a clue to the state's nature. Analysis of the literature shows that neither rejecting the state in favor of such concepts as the political system, nor “bringing it back in,” has dealt with this boundary problem. The former approach founders on it, the latter avoids it by a narrow idealism that construes the state-society distinction as an external relation between subjective and objective entities. A third approach, presented here, can account for both the salience of the state and its elusiveness. Reanalyzing evidence presented by recent theorists, state-society boundaries are shown to be distinctions erected internally, as an aspect of more complex power relations. Their appearance can be historically traced to technical innovations of the modern social order, whereby methods of organization and control internal to the social processes they govern create the
effect
of a state structure external to those processes.
In this article I attempt to do an ethnography of the state by examining the discourses of corruption in contemporary India. I focus on the practices of lower levels of the bureaucracy in a small north Indian town as well as on representations of the state in the mass media. Research on translocal institutions such as “the state” enables us to reflect on the limitations of participant-observation as a technique of fieldwork. The analysis leads me to question Eurocentric distinctions between state and civil society and offers a critique of the conceptualization of “the state” as a monolithic and unitary entity. [the state, public culture, fieldwork, discourse, corruption, India]
Veins of Devotion: Blood Donation and Religious Experience in North India. By CopemanJacob. New Brunswick, N.J.: Rutgers University Press, 2009. ix, 233 pp., 13 illustrations. 25.95 (paper). - Volume 69 Issue 1 - Herman Tull
Communal violence wracked the state of Gujarat and the city of Ahmedabad once again in 2002, leaving some 2,000 people dead. Because the ruling BJP party had proclaimed Gujarat the ‘Laboratory of Hindutva’, analysts throughout India saw the violence as BJP policy and debated its possible spillover effects elsewhere. This paper finds that in a period already marked by stressful economic and cultural change and attended by political uncertainty, some BJP leaders gambled that an attack on Gujarat's Muslims, and on the rule of law in general, would attract followers and voters. Their gamble proved correct at least in the short run. This paper examines the cultural, social, geographical and educational restructuring that is occurring, through legal and illegal struggles, and the impact of the violence upon these processes. It examines the declining status of Muslims as a result of continuous propaganda against them. It analyzes the degree to which the state was damaged as a result of the decision for violence and asks about the degree to which leaders do, or do not, wish to ‘put it behind them’, and suggests that Ahmedabad's problems are widely shared in both the developing and developed worlds.
This paper is a critique of popular and academic assumptions about the Muslim ‘community’ and Islamist organizations, especially in the context of displacement and reconstruction after the 2002 riots in Ahmedabad, western India. It explores the internal politics of Jamaat-led organizations and the engagement of survivors with ideas of reform and piety. Contesting contemporary understandings of reformist Jamaats, I argue that the growing influence of the latter organizations had little co-relation with their resettlement plans and policies. The reconstruction patterns were more closely linked to the history of labour migration to the city, and the subsequent movement of violence-affected people from the mill areas to larger Muslim ghettoes. My ethnography shows how the survivors strategically engaged with reform initiatives and negotiated with local Islamist organizations for ‘safe housing’. By illustrating certain ambiguities within the everyday practices of Islam, my paper also problematizes notions of ‘piety’ and ‘agency’, primarily after people's experiences of communal violence.
Abstract The state is not the reality which stands behind the mask of political practice. It is itself the mask which prevents our seeing political practice as it is. There is a state-system: a palpable nexus of practice and institutional stucture centred in government and more or less extensive, unified and dominant in any given society. There is, too, a state-idea, projected, purveyed and variously believed in in different societies at different times. We are only making difficulties for ourselves in supposing that we have also to study the state - an entity, agent, function or relation over and above the state-system and the state-idea. The state comes into being as a stucturation within political practice; it starts its life as an implicit construct; it is then reified - as the res publica, the public reification, no less - and acquires an overt symbolic identity progressively divorced from practice as an illusory account of practice. The ideological function is extended to a point where conservatives and radicals alike believe that their practice is not directed at each other but at the state: the world of illusion prevails. The task of the sociologist is to demystify; and in this context that means attending to the senses in which the state does not exist rather than to those in which it does.
‘When the state itself it is danger’, Lord Denning said in his judgment yesterday, “our cherished freedoms may have to take second place, and even natural justice itself may have to suffer a setback’.
‘The flaw in Lord Denning's argument is that it is the government who decide what the interests of the state should be and which invokes ‘national security’ as the state chooses to define it’, Ms Pat Hewitt, director of the National Council for Civil Liberties, said yesterday’.
Abstract This article focuses on ethical issues surrounding the selling and buying of human organs. The author argues that most people who sell their organs (mainly kidneys) in India do so in order to pay already existing debts. The transaction is only temporarily an exchange of “life for life,” and most “donors” are back in debt soon after the operation. The author discusses the flexible ethics that reduce reality to dyadic transactions and the purgatorial ethics that collapse real and imaginary exploitation in the service of complex interests. He also offers a sophisticated discussion of the ethics of publicity and public ethics. He emphasizes the lack of factual information, intentional manipulation of information, and the dissemination of kidney panics and kidney scandals, especially by the new developing bioauthorities and bioethical brokers.
- Mitchell Timothy