Ethics of DNA research on human remains: five globally applicable guidelines.

We are a group of archaeologists, anthropologists, curators and geneticists representing diverse global communities and 31 countries. All of us met in a virtual workshop dedicated to ethics in ancient DNA research held in November 2020. There was widespread agreement that globally applicable ethical guidelines are needed, but that recent recommendations grounded in discussion about research on human remains from North America are not always generalizable worldwide. Here we propose the following globally applicable guidelines, taking into consideration diverse contexts. These hold that: (1) researchers must ensure that all regulations were followed in the places where they work and from which the human remains derived; (2) researchers must prepare a detailed plan prior to beginning any study; (3) researchers must minimize damage to human remains; (4) researchers must ensure that data are made available following publication to allow critical re-examination of scientific findings; and (5) researchers must engage with other stakeholders from the beginning of a study and ensure respect and sensitivity to stakeholder perspectives. We commit to adhering to these guidelines and expect they will promote a high ethical standard in DNA research on human remains going forward.

Ethical issues in paleopathological and anthropological research experiences.

BACKGROUND AND AIM: In recent years, archaeologists and anthropologists involved in the study of human remains have had to take into consideration ethical issues, which have come to the fore. The aim of this study is to illustrate the ethical and religious issues involved in relation to the positions of researchers. METHOD: Ethical issues involve the different study phases of human remains: archaeological excavation, anthropological analysis and, finally, museum display. RESULTS: Osteoarchaeological remains may find a place in museums. However, in recent years, even the display of human remains museum has had to face new important ethical issue involving previously ignored or neglected aspect. The adoption of Native American Grave Protection Act in 1990 in the United States and the Human Tissue Act in 2004 in England, has created new scenarios relating to the storage of human remains in museum. CONCLUSION: All this caused a series of changes in the study of human remains, but many issues remain open to debate.

[Contribution of Stein's Anthropology to Personalistic Bioethics]. / Aportaciones de la Antropología Steiniana a la Bioética Personalista.

Dr. Juan Manuel Burgos proposes ″a challenge″ to whom aims to consolidate the dignity of the human person as the center of a thought structure. Burgos presents a well-founded trilogy, citing Wojtyla, Sgreccia and he himself, as a perfect combination to support personalist bioethics. However, the possibility of giving a solid anthropological support to this bioethics remains open provided that a substantial list of personalistic authors is revised. This research seeks to collate Stein's anthropological proposal to personalist bioethics needs expressed by Burgos. The study aims to prove how Stein's anthropology can be assembled to the characteristics of personalism, and thus infer that more specific levels of the personalist bioethics can be based on this anthropology.

The Centrality of Philosophical Anthropology to (a Future) Environmental Ethics.

While environmental ethics has successfully established itself in philosophy, as presently conceived it is still largely irrelevant to grappling the global ecological crisis because, as Alasdair MacIntyre has argued, ethical philosophy itself is in grave disorder. MacIntyre's historically oriented recovery of virtue ethics is defended, but it is argued that even MacIntyre was too constrained by received assumptions to overcome this disorder. As he himself realized, his ideas need to be integrated and defended through philosophical anthropology. However, it is suggested that current defenders of philosophical anthropology have not done it justice. To appreciate its importance it is necessary accept that we are cultural beings in which the core of culture is the conception of what are humans. This is presupposed not only in thought but in social practices and forms of life. This was understood by Aristotle, but modernity has been straightjacketed by the Seventeenth Century scientific revolution and Hobbes' philosophical anthropology, identifying knowledge and with techno-science and eliminating any place for questioning this conception of humans. The only conception of humanity that could successfully challenge and replace Hobbes' philosophical anthropology, it is argued, is Hegel's philosophical anthropology reformulated and developed on naturalistic foundations. This involves subordinating science to a reconceived humanities with a fundamentally different role accorded to ethics, placing it at the center of social life, politics and economics and at the centre of the struggle to transform culture and society to create an ecologically sustainable civilization.

El fundamento antropológico del bioderecho. Una reflexión biojurídica / The biolaw anthropological basis. A philosofical reflection of biolaw

A partir de una clarificación terminológica básica, se pretende examinar brevemente lo que puede entenderse como los dos intentos de fundamentación de mayores pretensiones en el ámbito de la biojurídica contemporánea, el de raigambre o filiación kantiana y el de perfil antropológico-metafísico. A través del examen crítico del primero, se intenta evidenciar que sólo desde una libertad o autonomía asumida desde una antropología realista o metafísica es posible defender un bioderecho como un límite verdaderamente infranqueable frente al poder tecnológico respecto de la vida y la procreación humanas

From a basic terminological clarification, we seek to examine briefly what can be acknowledged as the two biggest attempts of foundation in the Biolaw contemporary area, that of the Kantian tradition and that of the anthropological and metaphysical realism. Through a critical examination of the first one, we attempt to show that only from a freedom or an autonomy assumed from the anthropological and metaphysical realism, is possible to hold a Biolaw as a true impervious limit against the technological power regarding human life and human procreation

Medical humanitarianism: anthropologists speak out on policy and practice.

In recent years, anthropologists have become increasingly present in medical humanitarian situations as scholars, consultants, and humanitarian practitioners and have acquired insight into medical humanitarian policy and practice. In 2012, we implemented a poll on anthropology, health, and humanitarian practice in which 75 anthropologists discussed their experiences in medical humanitarianism. Our goal was to move beyond the existing anarchy of individual voices in anthropological writing and gain an aggregate view of the perspective of anthropologists working in medical humanitarian contexts. Responses lead to six inductively derived thematic priorities. The findings illustrate how anthropologists perceive medical humanitarian practice; which aspects of medical humanitarianism should be seen as priorities for anthropological research; and how anthropologists use ethnography in humanitarian contexts.

The disease is another: therapeutic itinerary of bovine fascioliosis inRionegro (Antioquia) / La enfermedad es otra: itinerario terapéutico de la fasciolosis bovina enRionegro (Antioquia) / A doença é outra: itinerário terapêutico de fasciolose bovina em Rionegro(Antioquia)

This article presents results of an anthropological research project that was carried out in the municipality ofRionegro in the department of Antioquia, Colombia. The disease caused by hepatic fasciola, a parasite native toEurope, and is now present on every continent and is considered to be the pathogenic disease with the greatestlatitudinal, longitudinal, and altitudinal distribution. There are no specific observable symptoms in infected animals that allow a diagnosis, which must be done in veterinary laboratories, which is scarcely ever the case given that thedisease rarely causes death. Through the use of ethnographic methods the researchers accessed various interlocutors linked to the pecuary field, which relayed their interpretations about bovine fasciolosis and about the common practices dealing with it ranging from lay knowledge to dialogues with expert and professional understanding. Thetext illustrates the therapeutic itinerary that is undertaken when certain changes in behavior and appearance areperceived, it describes the course of action that is followed in order to restore the animals’ health, and it considers the decisions that livestock farmers take when cures fail, all of which are the result of the fact that it is not mandatory to declare bovine fasciolosis. Academics in the field of national veterinary medicine who research the basic aspects related to the parasite’s life cycle are not familiar with the lay knowledge produced about this disease. An analysis of this knoweldge could contribute to the design of control strategies given that it presents in detail the doubts anduncertainties that have historically surrounded fasciolosis. The tendency to conceive it as a “new” disease, and the scarce attention that it has received in comparison with other livestock diseases that are well-defined in sanitation plans work against the control and prevention of fasciolosis in social practices of bovine livestock management inthe area under study.

Se presentan resultados de una investigación antropológica realizada en el municipio de Rionegro, departamentode Antioquia, Colombia. La enfermedad ocasionada por Fasciola hepatica, un parásito originario de Europa, seencuentra en la actualidad en todos los continentes y es considerada la enfermedad patogénica transmitida porvectores de mayor distribución latitudinal, longitudinal y altitudinal. En los animales infectados no se observansíntomas específicos que faciliten el diagnóstico, este debe hacerse en un laboratorio veterinario, al que en muypocas ocasiones se recurre, debido a que la dolencia rara vez causa la muerte. Mediante el método etnográfico los investigadores accedieron a diferentes interlocutores ligados al ámbito pecuario que expresan sus interpretaciones acerca de la fasciolosis bovina y de las prácticas corrientes para enfrentarla desde el conocimiento lego, en diálogo con el conocimiento profesional o experto. El texto ilustra el itinerario terapéutico iniciado al percibir ciertos cambios en el comportamiento y en el aspecto de los animales, describe el curso de acción para restituír la salud de éstos y se detiene en las decisiones que toman los ganaderos ante el fracaso de la cura, todo ello a expensas de que la fasciolosis bovina no constituye una enfermedad de declaración obligatoria.

No presente artigo apresentam-se resultados de uma pesquisa antropológica no município de Rionegro, departamentoou província de Antioquia, Colômbia. A doença produzida pela fasciola hepatica, um parasita originário da Europa,encontra-se atualmente em todos os continentes, sendo considerada uma doença patogênica transmitida por vetores de maior distribuição latitudinal, longitudinal e altitudinal. Nos animais infetados não se observam sintomas específicosque facilitem o diagnóstico, sendo que este dever ser realizado em um laboratório veterinário. Contudo, o diagnóstico é feito com pouca frequência devido a que a doença raramente causa a morte. Mediante o método etnográfico, ospesquisadores entraram em contato com diferentes interlocutores ligados ao âmbito pecuário que expressam suasinterpretações acerca da fasciolose bovina e das práticas mais comuns para enfrentá-la a partir de um conhecimentoleigo que dialoga com o conhecimento profissional ou especializado. Isto tudo à custa do fato de a fasciolose bovina não constituir uma doença que deva ser declarada. Os acadêmicos, no âmbito da medicina veterinária na Colômbia,conhecem os aspectos básicos relacionados com o ciclo de vida do parasita, mas não estão familiarizados como o conhecimento leigo da doença. Um olhar a partir deste aspecto poderia contribuir para a criação de estratégias de controle visto que apresenta, para um público mais amplo, um mundo de dúvidas e incertezas que foi construídohistoricamente em torno da fasciolose. A tendência a concebê-la como uma doença “nova” e a pouca atenção dada,quando comparada com outras doenças do gado definidas nos programas e planos da saúde pública, desfavorecemo controle a prevenção da fasciolose nas práticas sociais de manejo do gado bovino observadas na área de estudo.

Take a stand commentary: how can medical anthropologists contribute to contemporary conversations on "illegal" im/migration and health?

Of the estimated 214 million people who have migrated from poorer to richer countries in search of a better life, between 20 and 30 million have migrated on an unauthorized, or "illegal," basis. All have health needs, or will in the future, yet most are denied health care available to citizens and authorized residents. To many, unauthorized im/migrants' exclusion intuitively "makes sense." As scholars of health, social justice, and human rights, we find this logic deeply flawed and are committed to advancing a constructive program of engaged critique. In this commentary, we call on medical anthropologists to claim an active role in reframing scholarly and public debate about this pressing global health issue. We outline four key theoretical issues and five action steps that will help us sharpen our research agenda and translate ourselves for colleagues in partner disciplines and for broader audiences engaged in policymaking, politics, public health, and clinical practice.

Aproximaciones a la antropología criminal desde la perspectiva de Lombroso / vApproaches to criminal anthropology from Lombroso’s perspective / Abordagens para a antropologia criminal a partir da perspectivade Lombroso

El paradigma criminológico lombrosiano es aún hoy sustento de investigaciones criminológicas, en su mayoría norteamericanas y europeas, que han sido galardonadas y empleadas para controlar y prevenir la comisión de conductas punibles. No obstante, la historia ha demostrado que apreciaciones de este tipo están lejos de dar solución al tema de la criminalidad, y que, por el contrario, le abren la puerta a la intolerancia, la segregación y la arbitrariedad. Dentro de este marco, conviene señalar que en el presente artículo se desarrolla una reflexión sobre los planteamientos de Lombroso, con el objeto de proporcionar a los lectores elementos para que identifiquen, caractericen y adopten una posición frente al fenómeno de la delincuencia, a partir de la comprensión de la antropología criminal.

The Lombrosian criminological paradigm is still supporting today’s mostly prize winning North American and European criminological investigations used to control and prevent the commission of punishable behaviors. Nevertheless, history has proved that this type of appreciations is far from bringing a solution to the criminality issue and, on the contrary, they open the door to intolerance, segregation and arbitrariness. Within this framework, it is worth pointing out that in this article a reflection developed on Lombroso’s expositions is aimed at offering the readers some elements for them to identify, characterize and adopt a stand with regard to the criminality phenomenon, based on their comprehension of criminal anthropology.

O paradigma criminológico de Lombroso ainda hoje é um sustento das pesquisas criminológicas, principalmente norte-americanas e européias, que foram galardoadas e utilizadas para controlar e prevenir a prática de delitos. No entanto, a história tem mostrado que tais apreciações estão longe de resolver a questão do crime e, em vez disso, abrem a porta para a segregação, intolerância e arbitrariedade. Dentro deste marco, deve-se notar que neste artigo se desenvolve uma reflexão sobre os enfoques de Lombroso, a fim de fornecer aos leitores itens para identificar, caracterizar e tomar uma posição sobre o fenômeno do crime, a partir da compreensão da antropologia criminal.

'Diverse epistemologies', truth and archaeology: in defence of realism.

In a recent journal article, as well as in a recent book chapter, in which she critiques my position on 'indigenous knowledge', Lesley Green of the Department of Social Anthropology at the University of Cape Town argues that 'diverse epistemologies ought to be evaluated not on their capacity to express a strict realism but on their ability to advance understanding'. In order to examine the implications of Green's arguments, and of Nelson Goodman and Catherine Elgin's work in this regard, I apply them to a well-known controversy between Native American (or First Nations) creationism and archaeology. I argue that issues in social justice should be distinguished from issues in epistemology. Moreover, in tightening in this paper the link between knowledge and truth, I attempt to defend science as a 'privileged way of seeing the world'. The analysis of truth, and of related concepts like reality and 'the way the world is', will assume a central role here. I contend that, ultimately, the only coherent and consistent position is a realist view of the pertinent issues and ideas.

Incertidumbre, esperanza y corporalidad en el final de la vida / Uncertainty, hope and embodiment in the end of life

O artigo explora as relações entre corporalidade e incerteza na experiência do pacientes com doenças oncológicas avançadas, atendidos em uma unidade de Cuidados Paliativos da cidade de Buenos Aires, Argentina. A partir de uma abordagem etnográfica, interessa apresentar diferentes formas de interrogar as sensações corporais associadas à doença em contextos de forte incerteza. Primeiro, analisa-se uma forma de hipervigilância do corpo, constituído como espaço onde ler o avance da enfermidade e a morte, ligada à abordagem sintomática dos Cuidados Paliativos e as imagens do caráter expansivo do câncer. Segundo, apresenta-se uma forma de interrogar o corpo em que a experiência da incerteza e projetada em narrativas da esperança. Tentativas, precárias, ameaçantes ou reparadoras, as interpretações que os pacientes fazem de seus signos corporais apresentam tênues variações do saber biomédico, onde a dimensão emocional se revela como central na experiência do padecimento.

This paper works on the experience of uncertainty and embodiment in patients with oncological diseases, who are attended in a Palliative Care Unit of Buenos Aires city, Argentine. Based on an ethnografic approach, we show different ways in which patients interrogate their corporal sensations related to illness experience in contexts of strong uncertainty. First, we explore a way of hipervigilance of the body, where the physical symptoms are interpreted as signs of illness and death. Second, we explore alternative forms of interpreting bodily sensations, related to narratives of hope. Tentative, precarious, threatening or reparative, interpretations that patients make of their corporal signs present subtle variations of biomedical knowdledge, and show central aspects of emotional dimension in the illness experience.

Reflections on the future of anthropology.

In his plenary session entitled Five Questions on the Future, Harvard anthropologist Arthur Kleinman capitalized on the 2009 Society for Medical Anthropology Conference's theme of Medical Anthropology at the Intersections to speculate on the future of the discipline.

[Neuroethics in clinical practice]. / Neuroethische Verantwortung in der nervenärztlichen Praxis.

In recent years the ability of neuroscience to identify and intervene in mental functions has progressed immensely, which raises several anthropologic and ethical questions. Meanwhile neuroethics arose as a new interdisciplinary field for critical analysis of neuroscientific actions and ethical reflection on the increasing knowledge of the human brain, with regard to society and politics. This article provides a survey of neuroethical implications for clinical practice.

[Interests of applied anthropology to oncology]. / Les apports de l'anthropologie appliquée au champ de la cancérologie.

From now on the introduction of social and human sciences studies in the field of oncology has not always been conclusive. This article aims to analyze the bounds that border the meeting and the understanding between physicians, patients and anthropologists. It also treats the problems due to the introduction of applied anthropology in the field of oncology and points up the interests and practical contributions that this disciplinary bring and could bring.

[Medical research-ethics applied to social sciences: relevance, limits, issues and necessary adjustments]. / L'éthique médicale appliquée aux sciences humaines et sociales: pertinence, limites, enjeux, et ajustements néessaires.

Social sciences are concretely concerned by the ethics of medical research when they deal with topics related to health, since they are subjected to clearance procedures specific to this field. This raises at least three questions: - Are principles and practices of medical research ethics and social science research compatible? - Are "research subjects" protected by medical research ethics when they participate in social science research projects? - What can social sciences provide to on-going debates and reflexion in this field? The analysis of the comments coming from ethics committees about social science research projects, and of the experience of implementation of these projects, shows that the application of international ethics standards by institutional review boards or ethics committees raises many problems in particular for researches in ethnology anthropology and sociology. These problems may produce an impoverishment of research, pervert its meaning, even hinder any research. They are not only related to different norms, but also to epistemological divergences. Moreover, in the case of studies in social sciences, the immediate and differed risks, the costs, as well as the benefits for subjects, are very different from those related to medical research. These considerations are presently a matter of debates in several countries such as Canada, Brasil, and USA. From another hand, ethics committees seem to have developed without resorting in any manner to the reflexion carried out within social sciences and more particularly in anthropology Still, the stakes of the ethical debates in anthropology show that many important and relevant issues have been discussed. Considering this debate would provide openings for the reflexion in ethics of health research. Ethnographic studies of medical research ethics principles and practices in various sociocultural contexts may also contribute to the advancement of medical ethics. A "mutual adjustment" between ethics of medical research and social sciences is presently necessary: it raises new questions open for debate.