Ghana is undertaking strenuous efforts to make organ transplantation a routine surgical procedure by the end of 2014. Thus far, some 20 test kidney transplants using living related organ donors have been carried out in Ghana. However the current practice of retrieval, retention and use of (deceased) human organs and tissues following pathological services is not done in accordance with the requirements of existing law. Also, the time of human death, its relationship with obtaining organs for transplant as well as the sociocultural sensitivity Ghanaians attach to death and dying are not explored in that context. Furthermore, there is no coherent examination of the various interests and rights recognised by Ghanaian law in deceased human bodies despite that fact that progress in medicine and biotechnology has recast the value in human biomaterials. Consequently, given that organ transplantation is new to Ghana; that there are no ethical, legal and professional governance frameworks specific to the sector; that there are concerns about a systemic culture of inappropriate retention and use of human body parts following pathological services; that there is illicit trade in human body parts (ova, sperm etc.); and that Ghana is undertaking test kidney transplants in the absence of specific ethical, legal and clinical guidance addressing the controversies surrounding the permissible uses of human organs and tissues; this doctoral thesis argues that examining these ethico-legal controversies within the Ghanaian socio-legal setting constitutes an essential step in the quest for context-appropriate and practically workable regulatory and governance frameworks for the emerging transplant sector in that country. Towards this end, the thesis discusses indigenous thinking around death (Post-mortem Personality Identity Renegotiation (PPIR)), ancestorship and the position of Ghanaian customary law on ownership interests and rights in deceased bodies and their parts and points policy makers to how the socio-legal peculiarities of the Ghanaian regulatory context could be exploited to achieve the dual aims of finding an adequate balance between, on the one hand, protecting individual, family and societal interests, and on the other hand, promoting the social utility aims of organ transplantation and science research. It concludes by proposing that i) the desired regulatory balance could be achieved through legal foresighting, and ii) that any such regulation must affirm the recognition of property interests in (deceased) bodies by Ghanaian customary law as that reflects the cultural, social and constitutional values of the regulatory context.

The fact of death is universal. So too is the fact of womanhood. Yet each age aims to ameliorate the fear of death, and to cope with the construction of womanhood, in its own way. This study explores the female experience of death in Early Modern England. By tracing attitudes towards gender through the occasion of death, it aims to advance our understanding of the construction of femininity in the period. The underlying hypothesis of the study is that the process of dying could be a positive event for a woman, and for her mourners, in terms of defining, enabling and elevating her. The thesis is divided into three sections. The first section, comprising three chapters, takes a cultural and historical overview of death in Early Modern England, examining the means by which the inescapable fact of human mortality was confronted, and how the fear of death and dying could be used to uphold the mores of society. The female experience of death is considered, and the advantages, to both dying women and their supporters, of achieving a death well done are examined. The power of the deathbed is recognised, as is the empowerment of motherhood, in allowing women to speak out from the deathbed in order to bestow dying maternal blessings upon their offspring, or to leave instructions and advice to their survivors, including their children. The second section of the thesis explores, in two contrasting chapters, examples of good and bad female deaths. The motivation behind the reporting of deaths is discussed, and the veracity of such accounts is scrutinised. The societal need to create posthumous images of women, both good and bad, is highlighted, and the ways in which such reports could be used for religious, political and patriarchal purposes is considered. The main body of the research concludes, in the final section of the thesis, with a consideration of how death, as well as confining women within a patriarchy, could also paradoxically liberate them, albeit within accepted gender boundaries. Chapter Six evaluates the opportunity for female involvement in dying and posthumous rituals, including funeral rites, funeral sermons, elegies and epitaphs. Chapter Seven focuses upon two specific areas of posthumous female representation: will-making and the posthumous marital status of women. In the final chapter, the genre of women's literary legacies is discussed. In this chapter it is argued that death could be a catalyst by which women were privileged into print and an assessment of the female response to this unusual opportunity is made. Throughout the thesis it is understood that perfect femininity is an unachievable icon, an artificial construct of its age, and that Early Modem women were necessarily living, and dying, within this construct. Whilst accounts of dying women largely underpinned the existing patriarchy, the experience of dying allowed some women to express themselves by allowing them to utilise an established male discourse. It is this opportunity for expression, coupled with the power of the deathbed, that provides the focus for the thesis.

Posthumous assisted reproduction (PAR), or conception after death, is of significant ethical debate. This thesis seeks to explore and evaluate the major ethical considerations concerning PAR. Autonomy, considered the most important ethical principle, holds a majority of the weight in this evaluation; it is not the sole topic on deciding whether to permit a request for PAR. In addition to the autonomy of the deceased, the discussion focuses on stakeholders, justice, and welfare of the child in regard to PAR. Application of these ethical principles allows for a holistic review of a PAR request, and ensures the best possible outcome for each request. / Urban Bioethics

The focus of this study is to explore and examine the views and feelings of United States documented and undocumented immigrants on their final resting place after death, posthumous repatriation, whether there is a need for repatriation, and if a lack of such need is preventing immigrant groups from remaining in the United States and benefiting from end-of-life services such as hospice. A quantitative research method was utilized. The use of a quantitative research method allowed for an expansive look into the use of posthumous repatriation and its effect on hospice use by immigrants. Data were obtained from multiple locations that serve and cater to specific ethnic groups within the region of the Inland Empire in Southern California. Sixty-three immigrants who identified themselves as persons born in a country outside the United States are the sample. This study produced evidence that family plays a major role in end-of-life decisions and argues the need of repatriation by immigrant groups as a potential reason for the underutilization of hospice services. The guarantee of return to their country of origin after death produced greater inclination to use hospice.

Since Roland Barthes published Camera Lucida: Reflections on Photography in 1982, the prevailing theory about photography has revolved around its primary role as a manifestation of transience, death, and mortality. Whether one promotes the philosophy that the photographic image steals away the soul and promotes death, or that it simply captures images of those that have died or will die, the photograph has been commonly interpreted as a visual reminder of the finality of human life. At no time does such an interpretation appear to be more tangibly true than during the mid-nineteenth century when the photograph was commonly used to preserve the actual visage of death in post- mortem portraiture. Here, death is not suggested or implied, but is vividly present. However, the theoretical emphasis that Barthes placed on death has limited our understanding of such images by eliding other meanings historically associated with them. As an addendum to Barthes, I propose that post-mortem images - particularly those of children - represent a more complex relationship between life and death as it pertained to nineteenth-century American culture. Moreover, I believe that it is important to consider post-mortem photography in tandem with painted mourning portraiture, and to contemplate both within a larger visual and cultural context in order to gain a more holistic understanding of these images in antebellum America. My dissertation will re-situate post-mortem representations of children within the material and religious culture of antebellum America, amid evolving historical beliefs about the life of children, the concept of childhood, and ideas about child-rearing, not just postmodern theoretical notions of death. My particular focus on children responds to the poignancy of childhood death in antebellum America and the way in which these images particularly embody the belief in continued existence through the afterlife. By placing such images within the wider context of nineteenth-century culture, I will demonstrate that life existed in death for antebellum Americans through the physical or material presence of the photograph along with Christian spiritual associations regarding the soul and the afterlife. In other words, belief in an ongoing relationship between material and immaterial "bodies" was exteriorized in the painted or photographic representation of the physical corpse, enabling antebellum Americans to interpret the image as both the icon and physical residue of the soul. I will demonstrate that the materiality of the post- mortem image allowed antebellum Americans to preserve that sense of life within death. While the material presence of the image acted as a reflection of "being," spiritual beliefs in a heavenly afterlife permitted nineteenth-century viewers to meditate on the perpetuation, rather than the impermanence, of existence. While this complex historical dimension of post-mortem imagery - a dimension largely ignored by Barthes - provides the central focus of my dissertation, I will also analyze how these images were produced, commissioned, displayed, viewed, touched, cherished, and otherwise utilized in antebellum American culture. / Art History

John Steinbeck, known for his descriptions of the American West, maintained a fascination with the Arthurian legend throughout his life and literary career. Through comparative analysis of Cup of Gold, Tortilla Flat, and The Acts of King Arthur and His Noble Knights, we can see Steinbeck's recurring interest in the Arthurian legend which is often overlooked by scholars. Steinbeck's initial interest in strict translation which evolved into adaptation over the course of his work on The Acts shows his developing interest in Arthurian themes which he enhanced with his own creative abilities as a world-renowned author. By highlighting the gap between Steinbeck's view of America and his known Arthurian interest, we can challenge current interpretations of Steinbeck's literary corpus, and create new meaning which has been overlooked. Despite limited scholarship on The Acts, this thesis explores Steinbeck's connection to King Arthur and underscores the significance of his contribution to the Arthurian tradition.

Genetic research has increasing power to analyse old biological remains. Biological traces of well-known historical persons can reveal personal information. The aim of this thesis is to investigate ethical concerns for the dead, within the biological, historical and archaeological sciences. In philosophy there is a long-running discussion on whether or not the dead can be wronged. The good name is proposed as a candidate of a posthumous interest. It is first of all argued that slandering per se can be wrong regardless of posthumous wronging of the dead. Secondly, the concept of change is investigated. It is argued that the property of having a reputation is a relational property. Hence a change in public opinion of a dead person, is also a change in the dead person’s reputation. The third contribution of this thesis is a constructive proposal for how a posthumous identity could be understood using narrative theory. Understanding identity through the life-story opens up the possibility of a gradual loss of identity after death, rather than absolute loss at the moment of death. Fragments of a person‘s narrative identity can persist in other peoples’ narratives, and for some historical persons, their narratives can be found long after their death. Finally, the implications of a remaining narrative identity for the dead are investigated in the area of archaeology and museumology. In the past 30 years, there has been increasing critique about present and past discriminatory handling of old human remains by archaeologists, in museums and in other institutions. Increasing numbers of requests have been made for repatriation or reburial of old human remains. Following an analysis of three current ethical guidelines in handling old human remains, changes to these guidelines are proposed based on a narrative method to a hypothetical claim of reburial.

Advance directives are instructions given by patients – or potential patients – specifying what actions ought to be taken for their health in the event that they are no longer capable to make decisions due to illness or incapacity. Over the last decades, there has been a rising tide in favour of advance directives: not only is the use of such directives recommended by most medical and advisory bodies, they are also gaining increasing legal recognition in many parts of the world. This book, however, takes as its point of departure one of the most commonly discussed medical-ethical arguments against granting advance directives moral force: the Objection from Personal Identity. The adherers of this objection basically asserts that when there is lacking psychological continuity between the person who formulated the advance directive and the later patient to whom it supposedly applies, this seriously threatens the directive’s moral authority. And, further, that this is so because lacking sufficient psychological continuity implies that the author of the advance directive is numerically distinct from the later patient. Although this argument has some initial appeal, most philosophers in the advance directives debate maintain that the Objection from Personal Identity fails, but suggest different reasons as to why. Whereas some argue that the objection has no force because it rests on faulty beliefs about personal identity, others argue that we ought to grant advance directives moral authority even if the author and the later patient are numerically distinct beings. This book investigates some of the most influential of these arguments and reaches the conclusion that the Objection from Personal Identity has more to it than is usually recognized in the medical-ethical debate. Lacking sufficient psychological continuity between author and later patient, it is concluded, does threaten the moral authority of the advance directive.

The worldwide organ shortage occurs despite people’s positive organ donation attitudes. The discrepancy between attitudes and behaviour is evident in Australia particularly, with widespread public support for organ donation but low donation and communication rates. This problem is compounded further by the paucity of theoretically based research to improve our understanding of people’s organ donation decisions. This program of research contributes to our knowledge of individual decision making processes for three aspects of organ donation: (1) posthumous (upon death) donation, (2) living donation (to a known and unknown recipient), and (3) providing consent for donation by communicating donation wishes on an organ donor consent register (registering) and discussing the donation decision with significant others (discussing). The research program used extended versions of the Theory of Planned Behaviour (TPB) and the Prototype/Willingness Model (PWM), incorporating additional influences (moral norm, self-identity, organ recipient prototypes), to explicate the relationship between people’s positive attitudes and low rates of organ donation behaviours. Adopting the TPB and PWM (and their extensions) as a theoretical basis overcomes several key limitations of the extant organ donation literature including the often atheoretical nature of organ donation research, thefocus on individual difference factors to construct organ donor profiles and the omission of important psychosocial influences (e.g., control perceptions, moral values) that may impact on people’s decision-making in this context. In addition, the use of the TPB and PWM adds further to our understanding of the decision making process for communicating organ donation wishes. Specifically, the extent to which people’s registering and discussing decisions may be explained by a reasoned and/or a reactive decision making pathway is examined (Stage 3) with the novel application of the TPB augmented with the social reaction pathway in the PWM. This program of research was conducted in three discrete stages: a qualitative stage (Stage 1), a quantitative stage with extended models (Stage 2), and a quantitative stage with augmented models (Stage 3). The findings of the research program are reported in nine papers which are presented according to the three aspects of organ donation examined (posthumous donation, living donation, and providing consent for donation by registering or discussing the donation preference). Stage One of the research program comprised qualitative focus groups/interviews with university students and community members (N = 54) (Papers 1 and 2). Drawing broadly on the TPB framework (Paper 1), content analysed responses revealed people’s commonly held beliefs about the advantages and disadvantages (e.g., prolonging/saving life), important people or groups (e.g., family), and barriers and motivators (e.g., a family’s objection to donation), related to living and posthumous organ donation. Guided by a PWM perspective, Paper Two identified people’s commonly held perceptions of organ donors (e.g., altruistic and giving), non-donors (e.g., self-absorbed and unaware), and transplant recipients (e.g., unfortunate, and in some cases responsible/blameworthy for their predicament). Stage Two encompassed quantitative examinations of people’s decision makingfor living (Papers 3 and 4) and posthumous (Paper 5) organ donation, and for registering and discussing donation wishes (Papers 6 to 8) to test extensions to both the TPB and PWM. Comparisons of health students’ (N = 487) motivations and willingness for living related and anonymous donation (Paper 3) revealed that a person’s donor identity, attitude, past blood donation, and knowing a posthumous donor were four common determinants of willingness, with the results highlighting students’ identification as a living donor as an important motive. An extended PWM is presented in Papers Four and Five. University students’ (N = 284) willingness for living related and anonymous donation was tested in Paper Four with attitude, subjective norm, donor prototype similarity, and moral norm (but not donor prototype favourability) predicting students’ willingness to donate organs in both living situations. Students’ and community members’ (N = 471) posthumous organ donation willingness was assessed in Paper Five with attitude, subjective norm, past behaviour, moral norm, self-identity, and prior blood donation all significantly directly predicting posthumous donation willingness, with only an indirect role for organ donor prototype evaluations. The results of two studies examining people’s decisions to register and/or discuss their organ donation wishes are reported in Paper Six. People’s (N = 24) commonly held beliefs about communicating their organ donation wishes were explored initially in a TPB based qualitative elicitation study. The TPB belief determinants of intentions to register and discuss the donation preference were then assessed for people who had not previously communicated their donation wishes (N = 123). Behavioural and normative beliefs were important determinants of registering and discussing intentions; however, control beliefs influenced people’s registering intentions only. Paper Seven represented the first empirical test of the role of organ transplant recipient prototypes (i.e., perceptions of organ transplant recipients) in people’s (N = 465) decisions to register consent for organ donation. Two factors, Substance Use and Responsibility, were identified and Responsibility predicted people’s organ donor registration status. Results demonstrated that unregistered respondents were the most likely to evaluate transplant recipients negatively. Paper Eight established the role of organ donor prototype evaluations, within an extended TPB model, in predicting students’ and community members’ registering (n = 359) and discussing (n = 282) decisions. Results supported the utility of an extended TPB and suggested a role for donor prototype evaluations in predicting people’s discussing intentions only. Strong intentions to discuss donation wishes increased the likelihood that respondents reported discussing their decision 1-month later. Stage Three of the research program comprised an examination of augmented models (Paper 9). A test of the TPB augmented with elements from the social reaction pathway in the PWM, and extensions to these models was conducted to explore whether people’s registering (N = 339) and discussing (N = 315) decisions are explained via a reasoned (intention) and/or social reaction (willingness) pathway. Results suggested that people’s decisions to communicate their organ donation wishes may be better explained via the reasoned pathway, particularly for registering consent; however, discussing also involves reactive elements. Overall, the current research program represents an important step toward clarifying the relationship between people’s positive organ donation attitudes but low rates of organ donation and communication behaviours. Support has been demonstrated for the use of extensions to two complementary theories, the TPB and PWM, which can inform future research aiming to explicate further the organ donation attitude-behaviour relationship. The focus on a range of organ donation behaviours enables the identification of key targets for future interventions encouraging people’s posthumous and living donation decisions, and communication of their organ donation preference.

Scholars studying memory, literary tourism, and Byron all note the cooperation between author and audience at work in memorials--be it in terms of speech and response, hospitality and reception, or memory and forgetting. None, however, address the environment at Newstead as an agentic being involved with Byron's memorial legacy. Byron acknowledged multispecies beings as important actors in his eventual legacy. Through some of his early poems, we see the land under and around Newstead Abbey, as well as its nonhuman life, exercising agency and affecting Byron's memory. I limit my analysis to Byron's early poetry partly to trace how a younger, more earnest Byron relied on Romantic memory-building culture and partly to focus on the effects that Newstead had on Byron's legacy. My primary objects of study are the following poems: "On Leaving Newstead Abbey" (composed 1803), "To an Oak in the Garden of Newstead Abbey" (1807), "Elegy on Newstead Abbey" (1807), and "Inscription on the Monument of a Newfoundland Dog" (1808). Each of these addresses the Byrons' ancestral estate as an ecology which Byron imbued with poetic purpose, and the core location of his youthful legacy-building project. I address the poems in chronological order to show how Byron recruits and unites different voices to support his legacy. Focusing on Newstead in this sense sheds light on any number of related phenomena pertaining to Byronism, especially monuments, Byron's home, and other aspects of material culture that honored Byron's posthumous legacy. Given that, within years of writing these four poems, Byron would become known worldwide as the quintessential Romantic poet, his ancestral home, like other things and spaces that came to stand in for him, offers a highly useful and arguably paradigmatic case study. That it is not just a monument, but a composite being acting in and made up of literal and memorial ecosystems, suggests a kind of memorial agency or voice emerging from Newstead. This influence supports what Byron poetically speaks about and into Newstead and expands our notion of what effective memorials entail, effectively advocating for more and better study of environmental actors within reception studies.