The fourth chapter of Dr. Sigrid Fry-Revere's forthcoming new book The Kidney Sellers is entitled "Law, Hypocrisy, and the Black Market". It is divided into 15 subsections. This section of the work describes, in detail, the author's personal and medical experiences in Shiraz, Iran.
Memorable moments from this chapter include a description of standard Iranian toilets, Iranian patriarchal attitudes expressed by an Iranian female physician, the impressive hospitality of the author's hosts, a perilous "playing tourist" scenario, the dangers of the hijab, the recognition of the power of a cultural guide in a foreign culture, a visit to an Iranian ghetto, the recognition of the power of a "people person" in any culture, the power of love in any culture, and the utility of video games to teach children foreign languages.
Bioethical insights from the chapter include the following: the relative lack of informed consent in Iran due to cultural and economic pressures, compensated-kidney donation is heavily regulated by the Iranian State, compensated-kidney donation (from recipient to seller) is banned in Shiraz Iran due to ethical and other concerns, compensated-kidney donation (from recipient to seller) proceeds on a "don't ask don't tell" basis regardless of the ban, and the practice of non-monetary compensation for cadaver kidney donation is common in Shiraz.
The LIBERTARIAN BIOETHICS BLOGGER was especially intrigued by the description of the "don't ask don't tell" illegal compensated-kidney donation system in Shiraz, for this fact illustrates that people from any society react to economic reality regardless of the State's criminal attempts to crush said human adaptation (i.e. gray and black markets are universal human phenomenon).
Incidentally, I imagine I would personally struggle in the Iran depicted by the author, for I have very specific dietary habits (due to severe Crohn's disease) that I doubt could be met.
Memorable moments from this chapter include a description of standard Iranian toilets, Iranian patriarchal attitudes expressed by an Iranian female physician, the impressive hospitality of the author's hosts, a perilous "playing tourist" scenario, the dangers of the hijab, the recognition of the power of a cultural guide in a foreign culture, a visit to an Iranian ghetto, the recognition of the power of a "people person" in any culture, the power of love in any culture, and the utility of video games to teach children foreign languages.
Bioethical insights from the chapter include the following: the relative lack of informed consent in Iran due to cultural and economic pressures, compensated-kidney donation is heavily regulated by the Iranian State, compensated-kidney donation (from recipient to seller) is banned in Shiraz Iran due to ethical and other concerns, compensated-kidney donation (from recipient to seller) proceeds on a "don't ask don't tell" basis regardless of the ban, and the practice of non-monetary compensation for cadaver kidney donation is common in Shiraz.
The LIBERTARIAN BIOETHICS BLOGGER was especially intrigued by the description of the "don't ask don't tell" illegal compensated-kidney donation system in Shiraz, for this fact illustrates that people from any society react to economic reality regardless of the State's criminal attempts to crush said human adaptation (i.e. gray and black markets are universal human phenomenon).
Incidentally, I imagine I would personally struggle in the Iran depicted by the author, for I have very specific dietary habits (due to severe Crohn's disease) that I doubt could be met.
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