Maori organ donation rates; cultural integrity versus life chances

Blog # 3

Cultural relativism involves viewing from the perspective of participants, not judging from your own values and standards. These two articles have a juxtaposition of views, one from the perspective of Maori viewpoints and the other from an outsiders perspective. The article by Maskill & Morrell states under the ‘cultural issues’ subheading that “Maori and Pacific Islanders appear to be less willing to be organ and tissue donors, but the degree of this unwillingness and the reasons for it remain unclear” (Maskill & Morrell, 1991, p.9).

Thinking reflexively, the term ‘cultural issues’ implies a negative association, that culture, beliefs and tradition is a hindrance to improving donor statistics. I believe the wording of this statement is erroneous, possibly ‘cultural beliefs surrounding organ donation’ would be a better heading. Also stating that ‘the reasons are largely unknown’ or that ‘Maori are less willing to be donors’ without considering cultural aspects and background is also lacking.

Comparatively, the reading by Webb & Shaw (2011) is much more balanced in its view and the appropriate research has been done into the logistics around Maori worldview, interviewing respondents and gaining an insight into Maori perceptions of organ donation. “Assumptions that Maori do not typically donate organs for transplantation due to cultural and spiritual reasons abound in the New Zealand media. These claims tend to be based on common sense notions of a monolithic Maori world view that does not necessarily reflect empirical evidence” (Webb & Shaw, 2011, p.40). 

So in fact many patients of Maori background are willing organ donors or recipients but the holistic view of their beliefs and shared understandings have not been taken sufficiently into account. “Whakapapa literally means ‘to place in layers’, and can refer to genealogy that provides a link between past generations, to the present and the future, the body is more than just a physical entity or objectified attribute of the individual’s self” (Webb & Shaw, 2011, p.43). Some staff noted in Maskill & Morrell that they had observed that Maori and Pacific peoples are never or only occasionally asked for organs.

As noted above, for some interview participants, but not all, their experiences of donation had spiritual significance, or were related to cultural wellbeing. For wellbeing, several participants mentioned using karakia before and after transplantation.

One interviewee of Maori descent noted:

“I think for Maori in particular for transplantation is that, I think they deserve… in my experience I think that was what was carrying me through was that was my only hesitation. If anyone could guarantee me that my whole cultural wellbeing was going to remain intact, I don’t think I would have had so much angst before. And I think that’s a huge one. So I think there’s still a lot to be done in addressing all those [issues]”. (Webb & Shaw, p.52)

I believe the Webb & Shaw article that takes into account Maori interviewees perspectives and Maori worldview gives a more accurate description of the motivations and reasons behind perceptions surrounding organ donation among Maori as its author is of a Sociological and Social Anthropology background. The latter article published by the department of Health is severely lacking in cultural perspective and ethics and does not represent Maori worldview or reasons for response to organ donation and presents quite a skewed view from my perspective from inadequate research.

Maskill, C., & Morrell, V. (1991). Donating organs in New Zealand; a review of the national register, Wellington, Department of Health.

Webb, R., & Shaw, R. (2011). Whanau, whakapapa and identity in experiences of organ donation and transplantation, Otago, Sites: new series, Vol 8. No. 1, Journal of Social Anthropology and Cultural studies, retrieved from:  https://sites-otago-ac-        nz.ezproxy.massey.ac.nz/Sites/article/view/154/165