Suchergebnisse

The European Union recommends unpaid blood donation because it deems this to be the safest way of collecting blood and the best way of respecting the dignity of the donor as well as certain ethical principles relating to the availability of human-origin products. However, the risk of suffering shortages of blood has led EU law to authorize the importation and consequent circulation across EU territory of blood from countries where the law allows donors to be paid. This paper analyses the inconsistency this represents and mentions the alternative of blood donation becoming a civic duty. This would allow the necessary amounts of blood to be collected in a more consistent way for EU regulation than the situation as it currently stands.

AbstractPerformance‐based regulation is a new approach to public health promotion. The aim of this article is to explain how this idea might be applied to the public health goal of reducing salt consumption as a way of reducing high blood pressure and thereby saving lives. Performance‐based regulation is compared with competing regulatory strategies.

Transfusion-associated AIDS cases; the national blood policy and safety incentives; US. Partial contents: Evolution of the blood cartels; FDA transfusion standards; Market competition with strict liability.

In Canada, from 1989 to 2013, a man who had had sex with another man (MSM), even once since 1977, was categorically excluded from the blood donor pool. Although the LGBTTQ community and student groups argued that this exclusion, based solely on sexual orientation, was discriminatory and promoted homophobic attitudes, the painful legacy of the tainted blood scandal and the desire to maintain public trust in the blood supply, prevented Canadian Blood Services from relaxing the eligibility. The recent changes to the MSM blood deferral policy primarily aimed to align the ban with new epidemiological evidence of risk. Implicitly, another goal was to increase blood supply by enhancing young Canadian's perception of blood services, prompting them to become regular donors. An extensive consultation process, lasting almost a decade, was necessary to reach a compromise amongst patient groups opposed to changes to the legislation, and the LGBTTQ and student groups who wanted to eliminate the deferral for MSM altogether and reform screening practices. A consensus amongst high interest groups was reached in 2013, resulting in the implementation of a 5-year deferral (meaning MSM become eligible donors after five years without sex with other men) and three years later, a change to a 1-year deferral. The changes to the deferral policy have had a small impact on net blood supply; nevertheless, they have succeeded at improving donor compliance, satisfying activists, and advancing the possibility of introducing novel and improved screening tools that tackle the risk inherent in sexual practices rather than the risk related to sexual orientation.Un homme ayant eu ne serait-ce qu'un seul rapport sexuel avec un autre homme (HSH) après 1977 était catégoriquement exclu du don du sang au Canada entre 1989 et 2013. En dépit des objections de la communauté LGBTTQ et d'associations étudiantes selon lesquelles cette exclusion, fondée uniquement sur l'orientation sexuelle, était discriminatoire et promouvait les attitudes homophobes, la Société Canadienne du Sang se trouvait empêchée par l'ombre portée du douloureux scandale du sang contaminé ainsi que par sa volonté de maintenir la confiance du public dans la qualité du sang d'assouplir les règles d'éligibilité. Les changements récents à la politique de moratoire sur les dons de sang de HSH visaient essentiellement à adapter l'exclusion aux nouvelles données épidémiologiques sur les risques encourus. Un autre objectif, implicite, était d'améliorer l'image des services de dons de sang auprès des jeunes Canadiens, les poussant ainsi à devenir des donneurs réguliers, afin d'augmenter l'offre de sang. Un processus de consultation approfondie ayant duré pas loin de dix ans a été nécessaire pour atteindre un compromis entre les associations de patients, opposées à tout changement à la législation, et les associations étudiantes ou la communauté LGBTTQ qui souhaitaient éliminer tout moratoire pour les dons HSH et réformer les pratiques de dépistage. Un consensus fut atteint entre ces groupes d'intérêt en 2013, autour d'un moratoire de cinq ans (ce qui signifie que les HSH deviennent éligibles comme donneurs après cinq ans d'abstinence de rapports homosexuels), puis, trois années plus tard, un moratoire d'un an. Ces changements de durées de moratoire n'ont eu qu'un effet limité sur l'offre de sang ; cependant, ils ont amélioré l'observance des donneurs, satisfait les activistes, et amélioré les perspectives d'innovation en matière de dépistage, de manière à cibler le risque lié aux pratiques plutôt qu'à l'orientation sexuelle.

Jehovah's Witnesses (JWs) are known as a religious group compliant with the national laws in the case of smoking, but not-compliant when it comes to blood treatment. Their beliefs prevent them from taking part in a blood transfusion, which is widely included in standard methods of a life-saving treatment. The aim of this study was to compare the behavior of JWs regarding their approach to blood treatment and to smoking in relation to legal regulations in the field of health. We measured JWs' compliance with health laws regarding blood treatment and smoking (the Framework Convention on Tobacco Control-FCTC). We used the concept of a semi-autonomous social field by Moore and the theory of planned behavior developed by Ajzen. Our findings show that in the case of JWs, the group rules often prevail over state rules contained in generally-binding legislation. In the case of smoking, this means that they seem compliant to the FCTC and to their group rules. In the case of blood treatment, it seems that they are breaking the national rules, because of their group rules. Breaking the latter can result in exclusion from the JWs community. JWs are compliant with national laws as long as these are congruent with their own group rules. If this is not the case, the group influence is very strong and the fear of exclusion from the JW group is often greater than the potential negative health consequences in real life.

Jehovah's Witnesses (JWs) are known as a religious group compliant with the national laws in the case of smoking, but not-compliant when it comes to blood treatment. Their beliefs prevent them from taking part in a blood transfusion, which is widely included in standard methods of a life-saving treatment. The aim of this study was to compare the behavior of JWs regarding their approach to blood treatment and to smoking in relation to legal regulations in the field of health. We measured JWs' compliance with health laws regarding blood treatment and smoking (the Framework Convention on Tobacco Control—FCTC). We used the concept of a semi-autonomous social field by Moore and the theory of planned behavior developed by Ajzen. Our findings show that in the case of JWs, the group rules often prevail over state rules contained in generally-binding legislation. In the case of smoking, this means that they seem compliant to the FCTC and to their group rules. In the case of blood treatment, it seems that they are breaking the national rules, because of their group rules. Breaking the latter can result in exclusion from the JWs community. JWs are compliant with national laws as long as these are congruent with their own group rules. If this is not the case, the group influence is very strong and the fear of exclusion from the JW group is often greater than the potential negative health consequences in real life.

One response to the AIDS epidemic has been the formation of blood-borne pathogen policy statements by medical associations, athletic governing bodies, and the federal government. The policy statements by medical associations and athletic governing bodies discuss a wide range of issues, including the eligibility of infected athletes and the right of infected health care workers to practice. In contrast, federal regulations are limited to employees in the work environment. Despite the apparent comprehensiveness of these documents, major deficiencies in the documents do exist. For example, employees exposed to body fluids are entitled to free, employer-provided HIV testing. Similarly, athletes exposed to body fluids also are entitled to voluntary HIV testing. However, it is unclear who should pay for this testing. Furthermore, AIDS testing of student athletic trainers is never discussed. Although there are deficiencies, these documents provide guidelines for resolving the deficiencies. For example, because student athletic trainers act as employees of their institution, it is reasonable to suggest that they receive the same protections that federal regulations provide to employees. Thus, the athletic trainer should find these documents useful for developing policies related to blood-borne pathogens.

Jehovah's Witnesses (JWs) are known as a religious group compliant with the national laws in the case of smoking, but not-compliant when it comes to blood treatment. Their beliefs prevent them from taking part in a blood transfusion, which is widely included in standard methods of a life-saving treatment. The aim of this study was to compare the behavior of JWs regarding their approach to blood treatment and to smoking in relation to legal regulations in the field of health. We measured JWs' compliance with health laws regarding blood treatment and smoking (the Framework Convention on Tobacco Control—FCTC). We used the concept of a semi-autonomous social field by Moore and the theory of planned behavior developed by Ajzen. Our findings show that in the case of JWs, the group rules often prevail over state rules contained in generally-binding legislation. In the case of smoking, this means that they seem compliant to the FCTC and to their group rules. In the case of blood treatment, it seems that they are breaking the national rules, because of their group rules. Breaking the latter can result in exclusion from the JWs community. JWs are compliant with national laws as long as these are congruent with their own group rules. If this is not the case, the group influence is very strong and the fear of exclusion from the JW group is often greater than the potential negative health consequences in real life.