Managing ethical challenges around misattributed parentage within the clinical context: Insights from an African moral theory.

This study argues the thesis that a set of guidelines - firmly rooted in a particular interpretation of African moral theory, specifically, Ubuntu - will do a better job than current medical ethics frameworks, in addressing ethical challenges around misattributed parentage within the clinical context. Incidental information such as information with significant personal/health implications raises unique challenges for medical professionals. For example, withholding information of misattributed paternity accidentally discovered in clinical interactions may be seen by a patient as a violation of his/her right-to-know. Contrarily, disclosure where a patient has not requested information - or where establishing paternity is not the purpose of clinical visit/interaction - may be taken by the patient as a violation of his/her right 'not-to-know'. Resolving these challenges remain a herculean task. African moral theory contains an under-emphasized value for addressing such ethical challenges around misattributed parentage in the field of transplant. I seek to contribute this knowledge; and enhance clinician-patient relationship. This study builds off three completed systematic reviews, which aimed to answer the following questions: "what are the ethical challenges regarding information health professionals face within the clinical contest?" and "what core aspects (or common themes) of Ubuntu can be identified in existing literature describing the same?" In this present study, I applied the definition of Ubuntu which captures the core aspects of the theory in ethical literature on the same, to address ethical issues around unsought information of misattributed parentage in the field of transplant.

Models for truth-telling in physician-patient encounters: What can we learn from Yoruba concept of Ooto?

Empirical studies have now established that many patients make clinical decisions based on models other than Anglo American model of truth-telling and patient autonomy. Some scholars also add that current medical ethics frameworks and recent proposals for enhancing communication in health professional-patient relationship have not adequately accommodated these models. In certain clinical contexts where health professional and patients are motivated by significant cultural and religious values, these current frameworks cannot prevent communication breakdown, which can, in turn, jeopardize patient care, cause undue distress to a patient in certain clinical contexts or negatively impact his/her relationship with the community. These empirical studies have now recommended that additional frameworks developed around other models of truth-telling; and which take very seriously significant value-differences which sometimes exist between health professional and patients, as well as patient's cultural/religious values or relational capacities, must be developed. This paper contributes towards the development of one. Specifically, this study proposes a framework for truth-telling developed around African model of truth-telling by drawing insights from the communitarian concept of ootó amongst the Yoruba people of south west Nigeria. I am optimistic that if this model is incorporated into current medical ethics codes and curricula, it will significantly enhance health professional-patient communication.