Congratulations
to the Adam Rogers, Madeline Eldridge, Amanda Adams, Fatima Sarwar, Ahmad Sultan, Steven Vonack, Elizabeth Coalter, Andrew Swiger, Joyce Berrios, Sarah DiGiovine, Joseph Beeton, Kaitlin Akers, Chloe Carter , Tiffany Morillo, Mariel Fortin, Amna Shafique, Blaine Cytryn, Lukas Williams, Ealias Fekadu, Christine Heintz, and Rachelle Kasten How
many Public Anthropology Awards did the students
Copies
of Letters Promising ________________________________________ By Adam Rogers If someone was holding the body of a deceased relative and refused to give your relative back to you, stopping you from giving them a proper burial, would you be upset? What if the people holding them were thousands of miles away from you? Chances are, you would want your relative back, and would fight to do something about it. This is the exact situation the Yanomami, a group of indigenous people living in the Amazon rainforest, are facing. While their situation may not be exactly like the one I described, the principle is the same. The Yanomami believe that the entire body of a deceased relative must be ceremonially destroyed. The problem is, multiple researchers have taken blood samples from their past relatives, and told the Yanomami that the samples would help fight diseases that were harmful to their society. This never happened. After the case received much media attention, the Yanomami asked that the samples be returned. The organizations who held them agreed, but nothing has yet to be done. The National Cancer Institute is one of the organizations that has the samples in their possession. One reason they have cited for not being able to return them is the cost to properly ship them, which can cost a few thousand dollars. The National Cancer Institute is a federally funded institute; there is no doubt that the funding is present for them to send back these samples. Similar to the National Cancer Institute, Pennsylvania State University has also dodged the request for the samples to be returned. They cited that it would be impossible to assure the samples are medically safe to return due to the fact that they could contain disease. The National Cancer Institute never stated such a problem existed, and in fact, one group who had some of the samples did return them, and did so safely. Sending the samples back safely has been done, and proves that the National Cancer Institute and Pennsylvania State could do the same. The only real way to solve this problem is for these organizations to simply send back the samples. They have expressed written promises to do so, but nothing has been done by the two I mentioned yet. The Yanomami have no means to make them send it back, so it is up to Pennsylvania State and the National Cancer Institute to send them back on their own, in good faith. It is the least they could do for the research they have gotten from the samples. Many may think that since these samples are going to be destroyed, the
cost and effort required to transport them back would be a waste. However,
what right do we have to deny the Yanomami what they believe is just?
Regardless of whether you believe the ceremonial destruction of the blood
samples to be right or wrong, it is what they want. The Yanomami have
done wonders for anthropology students all across North America, me included.
In return for the research they have aided, anthropological and otherwise,
the Yanomami have got next to nothing in return, while others have profited
and advanced themselves at their cost. The least that can be done for
the Yanomami is to fulfill such a simple request; give back what is rightfully
theirs. By Madeline Eldridge Exoticism. Danger. Adventure. Dubious ethics. Sexual exploitation. Blood. The Yanomami controversy has all the makings of a compelling scandal not unlike the E! True Hollywood Stories that captivate so many of us. But while their plight is indeed a fascinating story, more anthropology students must transcend their fascination and take the initiative to step in and advocate for one of the most exploited indigenous groups on earth. The Yanomami are one of the largest indigenous groups to survive Western colonization of the New World. Yet while they have managed to avoid extinction and genocide unlike so many of their North American counterparts, they have failed to escape deplorable exploitations by numerous actors ranging from unscrupulous politicians, gold-miners, missionaries and anthropologists to prominent organizations such as Pennsylvania State University and the National Cancer Institute. Many people were unaware, or chose to ignore, that such exploitations were occurring until the publication of freelance journalist Patrick Tierney’s explosive book, Darkness in El Dorado. In the book Tierney accused the renowned geneticist James Neel of purposefully exacerbating a measles epidemic among the Yanomami in order to advance his own research. Tierney further posits in the book that Neel did not do nearly as much as he could have to help stem the epidemic. The book also leverages allegations against anthropologist Napolean Chagnon, one of the world’s best known anthropologists and author of the wildly successful book Yanomamo: The Fierce People. Tierneys allegations against Chagnon include that he over-exaggerated Yanomami violence, stimulated warfare amongst the Yanomami people, staged films about the Yanomami that he led audiences to believe were unscripted, and fabricated evidence in a famous Science article to substantiate his theory that a predisposition toward violence is an evolutionarily adaptive trait among Yanomami men. Tierney further accused Chagnon of employing unethical methods in order to obtain genealogical records from the Yanomami (which Chagnon himself admitted to in his own ethnography), falsely claiming to be the first westerner who lived among the Yanomami, and, finally, of violating Venezuelan law in order to continue studying the Yanomami. Although Neel and Chagnon were the primary objects of Tierney’s expose, other individuals were also accused of committing heinously exploitative acts against the Yanomami. French anthropologist Jacques Lizot, for instance, was accused of offering clothes and shotguns to Yanomami boys in exchange for sexual favors. Lizot, for his part, defended himself by arguing that said sexual relations were consensual and in no way exploitative. Despite El Dorado’s colorful accusations against Lizot, the world’s attention, as well as the American Anthropological Association’s, has focused primarily on the allegations against Neel and Chagnon. Although Tierney’s allegations against Neel have been widely debunked (particularly the allegation that he worsened the measles epidemic, which is an argument Tierney alone has clung to, albeit weakly), the accusations leveraged against Chagnon remain a point of heated contention within the anthropological community. Chagnon himself has admitted to using less than scrupulous methods in order to secure information for his research. He has also been widely criticized for failing to use any of the royalties from his book, the best-selling and most profitable ethnography in history, to help the very people who made his academic and professional successes possible. The Yanomami themselves have suffered serious negative consequences as a result of the book’s publication. Following the publication of Yanomamo, the Brazilian government used Chagnon’s characterization of the Yanomami as an intensely violent group of people in order to justify its subversion of plans to establish an expansive Yanomami reserve in Brazil. The government argued that the Yanomami were simply too violent to live on a single reserve and ought to be broken up into smaller reserves in order to quell the violence among them. The real motivation for this decision was, of course, political. The Brazilian government simply needed an excuse to allow gold-miners into the region that had been appropriated for the Yanomami. Many have argued that Chagnon does not bear responsibility for this decision whatsoever and that it was solely a product of the Brazilian government’s prioritization of its own fiscal interests over Yanomami interests. It is true that the government surely would have looked for other excuses to send in the gold-miners had they not been able to use Chagnon’s ethnography as justification. After all, given the mass gold resources that were believed to exist in the would-be reserve, it is hard to believe that the government would not have simply found another way to subvert its original plans. But the fact that Chagnon did not go to greater lengths in order to combat the misuse and mischaracterization of his work has led many to criticize him. Chagnon could not have built his career without the Yanomami, but when they were in a time of desperate need he took relatively little action to help them. Chagnon spoke out about the Brazilian government’s ulterior motives only in the English-speaking press, as opposed to in the Portugese-speaking press where he could have made a far more substantive impact on the issue. But past issues aside, the main issue facing the Yanomami today is one that only came to their attention as a result of the media-storm that encircled Tierney’s book. After the publication of the book, the Yanomami learned that the blood of their relatives, which had been collected by Neel when he first visited the Yanomami, had not been destroyed (as they had believed) and was in fact still sitting in various research facilities across America. This new information was extremely distressing to the Yanomami given their taboo against preserving any part of a deceased relative’s body, including bodily fluids. The Yanomami believe that until this blood, which American scientists have been conducting research on for years, is destroyed, their ancestors will not be able to pass into the “next life” in peace and will likely cause harm to their living descendants. The American institutions that currently possess this blood, Pennsylvania State University and the National Cancer Institute, have both agreed to return it but have espoused numerous excuses in order to delay doing so. Through their careful employment of legal and other stalling tactics, the organizations that posses the blood have in essence been attempting to have their cake and eat it to. They have avoided mass criticism and ethical questioning by officially agreeing to return the blood, but are able to continue conducting research on it by failing to live up to their promise. Some might argue that if the research studies conducted on the blood can potentially produce cures for diseases such as cancer, then the benefit of continuing to perform research on the blood far outweighs the cost to the Yanomami of not returning it. But this argument calls into question the ethics of performing medical research without informed consent. The Yanomami never gave properly informed consent to have their blood withdrawn in the first place. Nobody fully explained to them in what ways and for how long their blood would be studied. They were also told that the studies conducted on their blood would be primarily for their own benefit. That is, many of the Yanomami who donated their blood, notably amidst a mass measles epidemic, were led to believe that doing so would increase their chances of surviving. As of yet, this promise that researchers would use the blood for the Yanomami’s own benefit has yet to be fulfilled. With the exception of Neel’s distribution of the measles vaccine to many Yanomami shortly after he first examined their blood, none of the research findings from the blood have been used to benefit the Yanomami. In fact, no research findings have even been shared with the Yanomami, let alone used for their benefit. While some Yanomami would like to be properly compensated for the blood, others insist that it must be returned to them so that they can ceremonially destroy it in accordance with their cultural tradition. Refusing to return the blood (in deeds if not in words) is, in my opinion, a serious violation of biomedical ethical principles. Consider an analogous situation that was exposed during the Nuremberg Trials. It was revealed during the trials that throughout World War II many Holocaust victims were heinously subjugated and used for biomedical research without their informed consent. Had Josef Mengele’s “scientific” experiments yielded an important medical cure, would his “research” methods be justified? Do the ends justify the means in such an instance, or is the ethical cost of conducting “research” in such a manner simply too egregious and horrific to ignore? Clearly the Yanomami have not suffered at the hand of medical researchers to the extent that Holocaust victims did by the hand of Mengele. However, the general argument that conducting medical research without informed consent is never justified no matter the positive results the research might yield applies to both situations. I believe that conducting research of any sort, be it biomedical or anthropological, without the informed consent of the subjects is inherently immoral and unjustifiable. Furthermore, conducting research on individuals without their informed consent is a slippery slope that may lead to even more egregious and heinous acts of exploitation. The fact that the American Anthropological Association is not doing more to press for the return of the blood is blatantly inconsistent with its fundamental creed to “do no harm.” It is important to bear in mind, however, that American anthropology students bear as much responsibility to pressure Pennsylvania State University and the National Cancer Institute as does the American Anthropological Association, if not more. For one, anthropology students are the most numerous beneficiaries of Yanomami studies. Rarely has a college student completed Anthropology 101 without studying Chagnon’s ethnography and being enriched by other anthropologists’ studies of the Yanomami. Furthermore, students are in a unique position to influence these powerful institutions, far more so than the Yanomami are capable of doing themselves. The Yanomami are separated from these institutions by both linguistic and geographical barriers. In addition, because their societal structure does not include a single unifying body (comparable to our federal government), the Yanomami cannot rely on a single leader to make their case and represent them collectively. The Yanomami at one point suggested that the American Anthropological Association send some of its representatives to meet with a council of Yanomami in Brazil so that they could negotiate a resolution regarding the return of the blood, but the formerly indebted Association was unable to make this commitment due to lack of financial resources. Anthropology students, unlike the American Anthropological Association, have been successful in advocating on behalf of the Yanomami in the past. Following the release of Tierney’s book, the Association established an El Dorado Task Force to investigate Tierney’s findings and come to a conclusion about their validity. Following the publication of the Task Force’s first report, over one hundred students posted online messages expressing their outrage over the Task Force’s failure to take seriously, in their minds, the allegations against Chagnon. The Task Force simply could not ignore this public outpouring of outrage and was thereby pressured to reassess the book and reevaluate its initial conclusions. Just as the American Anthropological Association has an obligation to abide by the “no harm” principle, so too do anthropology students across the country. It is easy to chastise Chagnon and Lizot and the Brazilian government and the American Anthropological Association for not doing more. But American college students studying anthropology have an obligation to do more too. If we truly care about the injustices that the Yanomami have endured for decades and if we truly wish to right at least one wrong that has been committed against them, then we must recognize and take advantage of our own power to affect their current situation. We must
write letters to Pennsylvania State University and the National Cancer
Institute. We must post our opinions on blogs
and websites and
attempt to have them published in our university and local newspapers.
Given our unique position of influence, we should be impelled not only
to uphold the “no harm” creed but to take a more active position
on this issue. We hold the power. Now we must use it. By Amanda Adams As students of anthropology, it is sometimes difficult to consider the effects of field study on indigenous cultures, especially when compared to academic benefits we enjoy. By and large, the studies we are exposed to are those between a civilization and an anthropologist who truly respects the culture and has developed a mutual, understanding friendship with its members. For this reason, we are often ignorant to the countless cases of conflict and exploitation that can occur within these relationships, almost always on the part of the anthropologist. This unfair treatment may not be intentional or even conscious, but its effects can be devastating. The case of the Yanomami is a prime example of how an apparently harmless academic study can disrupt the ebb and flow of an indigenous culture. Without presuming the intentions of those who performed the study and collected blood samples from the Yanomami, it is clear that there has been injustice. Through miscommunication and gross misunderstanding of cultural values, the Yanomami have been exploited and robbed of an essential aspect of their society. For these reasons, and because it is my opinion that anthropologists must keep the welfare and conservation of indigenous peoples as their utmost priority, I believe the blood samples should be promptly returned to the Yanomami, in addition to a formal apology. Anthropologists, students, and anyone within the academic world have infinitely better access to legal counsel than the Yanomami or similar indigenous peoples. This discrepancy in itself is reason enough for anthropology students to advocate for the return of the blood samples. The field of anthropology is supposedly based on the promotion of cross-cultural understanding as well as civil rights for those peoples who do not have the means to defend themselves. To claim that the Yanomami should be left alone to work out the issue for themselves is nonsensical as well as hypocritical. How can these people be expected to comprehend the complexities of international law, much less afford counsel? In addition to the fact that those withholding the blood samples are counting on the fact that the Yanomami lack the resources to defend themselves in this situation, they are also going against the basic guidelines of modern anthropology. The assertion of the institutions that returning the blood would be a biological hazard is ethnocentric. Though the university used the blood for research and experimentation, the Yanomami have no such intentions, but instead want to ceremonially destroy the blood upon its return. The institutions are using their own agenda for the blood to presume that of the Yanomami. Even regardless of these points, the world of anthropology should fervently protest the treatment of the Yanomami by the said institutions. Any conflict between anthropologists and a studied civilization should be addressed and resolved as soon as possible. Anthropologists benefit from studied peoples through advancement of knowledge as well as financial gain. The cultures studied may benefit in short-term material gifts, but are more often than not disturbed by the presence of the anthropologists. Considering this sensitive relationship, anthropologists must go the extra mile to ensure the rights of the people they study. If they fail to do so, they will inevitably exploit them. In summation, the conflict between the Yanomami and the researchers
is a detriment not only to the Yanomami but the entire field of anthropology.
If this situation is allowed to continue, there is little standing in
the way of further corruption. What would prevent future opportunists
from hiding their financial interests behind the guise of scholastic
progress? By Fatima Sarwar What does it mean when we ‘own’ something? Do we have rights over it? To what extent do we own it? I believe that we own ourselves so anything related to ourselves, such as relative’s remains or possessions, is ours as well. That’s how the Yanomami feel. In the 1960’s, American researches took blood samples from the Yanomami, giving them a number of valued items in returned while promising them that the blood samples would be used to research cures for the various diseases the Yanomami were fighting. The promise was not fulfilled, however. The blood samples were mostly used for academic research and the researches’ careers advanced as a result. Now, the present members of the Yanomami tribe discovered that the blood of their relatives is still stored in the United States. Naturally, they want it back. I feel that the blood should be given back to the Yanomami not only because I feel as if it belongs to them, but also because they need it to fulfill their religious beliefs. Since the Yanomami believe that all remains of the dead should be disposed of for him or her to attain peace, the people whose blood is stored in the United States cannot attain peace until that blood is properly disposed of. While I understand that the National Cancer Institute might not want to give the blood back for legal reasons, it should not be worried because the Yanomani are going to ceremoniously destroy the blood, thus annihilating any chances of them catching any diseases from that blood and blaming the National Cancer Institute. The blood technically still belongs to the Yanomami because it was taken from their people. Since it has been used for research, it should be returned to them so they can perform the religious ceremony. Keeping the blood in the United States would only harm everyone involved. The Yanomami will stay anxious, wanting their relatives to attain peace while the National Cancer Institute will continue to argue with the Yanomami. While everyone continues to argue over this, the Yanomami are being kept from fulfilling their religious beliefs. No matter what the problem is, I believe that a person shouldn’t be kept from fulfilling his or her religion; however, it depends on the situation, of course. In this situation, I don’t see any reason for the National Cancer Institute to not give the blood back to the Yanomami. The research has been done, the tests have been made, what else is there to do? Arrangements
should be made to return the blood as soon as possible, so the Yanomami
can move on from this issue. They can
destroy the blood
in their religious ceremony, thus providing peace for their relatives
and erasing any doubts the National Cancer Institute may have about legal
liability. The National Cancer Institute has already tested and used
the blood for research so it’s of little use to them. Keeping it
away from the Yanomami is only causing trouble for everyone involved. What is Rightfully Theirs
Blood is sacred in many cultures, tying the link between the deceased of a people and their belief of an afterlife. When the Yanomami asked back for blood samples that were rightfully theirs, they were denied and lied to because to the large research organizations, they are unimportant since they have no way to fight back. Helpless and confused, the Yanomami are expecting a return of a piece of their people while the organizations beat around the legal bush. While defending Napoleon Chagnon, Hill writes that “They provide a few gifts to informants and then never again return to share out any of the economic success that comes from a career that was built on that fieldwork.” Hill is speaking about how the Yanomami have helped further research of anthropologists around the world so greatly, that when starting careers, the students, forget about their help, and the Yanomami will never see the success or reward that they deserve. This relates to the topic at hand because the Yanomami have gone far enough to give blood, a sacred substance of their religious belief, to researchers, and see no reward or promise in return. The blood samples given to these researchers are given on grounds that they are disposed of after use, and that has not happened. The Yanomami request for a return, but are denied because of reasons out of their reach. They cannot speak out nor contact these people, so they are lost and helpless. The organizations have seen that no one will speak for the tribes, so they will not oblige the requests of the Yanomami, who have helped the same anthropologists reach that success. There is a culture barrier that cannot be breached by either side. The Yanomami have their belief that blood is sacred, and the researchers want to find links between ancestors and the DNA from the Yanomami. Both sides feel that they are doing the right thing for themselves and their fellow human beings, but the researchers have something that the Yanomami do no have. They have knowledge of different cultures and perspectives while the Yanomami are isolated into single communities. The researchers should know better to respect and adhere to the Yanomami culture and belief system. A fact that is said is that, “The blood samples are legally “owned” by Pennsylvania State University, not Dr. Weiss, and they have agreed to return the blood samples.” Although having a “binding contract” has relevance to people living in a modern society, the Yanomami do not live in such a setting. They do not know of these principles since it is not a part of their culture or belief, so they should not be held accountable for actions made thousands of miles away. People have to recognize this fact and step up and fight for the plea of the Yanomami, the voiceless people. According to Dr. Weiss of Pennsylvania State University, “It is dangerous to send the blood samples back to the Yanomami. The samples may contain disease which, when opened, could transmit disease to living Yanomami.” Regardless of what the Professor may think, the Yanomami do not know of germs, bacteria, or disease. They will have no belief in such things because they do not live in a setting such as ours. They have belief that a higher being will cause an illness or an ache. It is not the right of the Professor to judge whether or not the Yanomami should get their blood back or not, since it does not even belong to him or the organization that he is a part of. The blood samples are from the Yanomami and belong to the Yanomami, so they should have final say in what to do or not to do with the blood. It is their choice since they are the rightful owners. As fellow humans who fight for survival and beliefs in our own world
and culture, it is our right and responsibility to help people in need.
The Yanomami are a voiceless people that are not given the right to attention
because they are not a part of our modern society. We must fight for
their plea and do our service to them because they are like us. They
are a society that has not been given a chance to fight back or defend
their beliefs, so they are pushed to the side. Will you side with the
swindlers or swindled? By Steven Vonack The conflict between the Yanomami and Pennsylvania State University should be resolved by the parties concerned. Students cannot be expected to be advocates for such a topic because it does not concern the average student and can only be seen as a slightly anthropological endeavor. Additionally I do not believe that the majority of students will do the research necessary to make an informed decision. I think that a lot of following will occur and many students will just agree with the humanitarian efforts because it is easier. This is not an ethical way to handle sensitive issues and only gives a distorted view of the mindset of American college students. The Yanomami are their own people and they should be expected to take care of themselves just as much as any of the rest of us. They did not seem concerned with having all the pieces of their ancestors when they were giving out blood. They made a deal with the researchers and traded the blood for material goods. After something is traded the owner may do what they wish with it. Now I do not agree with Pennsylvania State Universities actions concerning this matter. If they were not going to give it back they should have just said so instead of making a promise and attempting to stall. I feel that they should give it back to the Yanomami because they said they would. The fact that the anthropologists have built prominent careers from their research of the blood is irrelevant to the issue at hand. They were only doing their jobs and you cannot blame someone for being successful at what they do. The Yanomami have only contributed the blood, they did not put forth the effort or hard work needed to succeed with dedicated research. Therefore whatever deal was made at the initial trading of the blood should be their only compensation. I feel that the blood should be returned because the University promised
that it would. However I do not believe that students should be expected
or forced to participate in this issue because it does not concern them. Burying the Past Could you imagine, after the death of a loved one overseas, being denied the right to bury them at home? The Yanomami tribes in Brazil are in a way being denied this very right. According to their traditions, all parts of someone must be disposed of once they have died. If all of the parts are not destroyed, the spirit of that person cannot move on. The Yanomami are concerned that the dead who cannot move on will become angry from being forced to remain on here and will thus cause harm to the Yanomami still alive. The Yanomami are being prevented from being able to bury their dead because researchers at Pennsylvania State University and the National Cancer Institute will not return blood samples which were taken in the late 1960’s. The Yanomami were told that the reason for collecting the samples was to try and find cures for the diseases running rampant in their community. However this promise was not fulfilled. The samples were taken and used for research and were never intended to be returned to the people they were taken from. It should be noted however that both institutions have been formally asked to return the blood samples to the Yanomami people. Both institutes also promised to return said samples. However neither has yet to do so. The main argument against sending the blood samples back is that they may pose a risk of infection to the Yanomami people. Once the blood samples are returned the Yanomami plan to dispose of them in a spiritual ritual. The fact that the Yanomami people will have to open the samples runs the risk of exposure, according to the National Cancer Institute. This argument seems to have flaws. If there are diseases in the Yanomami blood samples, even from almost 50 years ago, the tribal people should have already been exposed to the diseases present in the blood of their ancestors and thus developed some sort of immunities to whatever harm is believed to reside in the samples. Also if exposure to diseases is an issue can a compromise not be made? A representative from one or both of the institutions could be present at the ceremony in which the blood is venerated in order to observe that the proper precautions are taken in order to ensure that the blood is not disposed of in such a way as to cause an exposure to the Yanomami people. This raises the question of cost, which is another argument of The National Cancer Institute and Pennsylvania State University. The institutions argue that the transport of the samples would cost too much. “The estimated cost, for the NCI to properly prepare the blood samples for shipment is roughly $2,000 - $3,000.” However The Federal University of the State of Para who were given samples from the American expedition in which the samples were collected, were able to ship the samples back to Roraima, where the Yanomami people live, through the Attorney General. No complications occurred to anyone who handled the samples. It seems impractical to claim the cost is too high to send what is rightfully the Yanomami’s back to them; but is it rightfully theirs? Legally the blood samples are “owned” by Pennsylvania State University. How can something like blood be owned? It once resided within another human being and was taken on the promise of being able to help those it was taken from. It should thus be returned on the same basis of good intentions. Because the blood will be destroyed and disposed of upon its return there need not be this tie up in red tape that the institutions who still have it are using to keep in in their possession. The researchers who took the blood samples from the Yanomami people
took advantage of them. Those who have the samples now continue to take
advantage of them by not returning them to the rightful owners. Ethically
the blood samples need to be returned. Not returning the blood samples
is to the Yanomami as not returning a deceased loved one to someone in
America. Culturally Americans want to ceremonially bury their loved ones
once they have died, no matter what condition they died in. Americans
want to make certain their loved ones rest in peace The Yanomami should
be allowed to dispose of the blood samples in order to satisfy their
own cultural beliefs to allow their loved ones to rest in peace as well. Thinking Ahead By refusing to return the Yanomami blood samples to the Yanomami, American educational and research institutions jeopardize further anthropological studies. To protect the success of future anthropological fieldwork, I strongly encourage my fellow anthropology students to pressure these institutions to make good on their word and surrender the samples. Fieldwork, especially fieldwork yielding accurate discoveries, is difficult or even impossible without the subjects' cooperation. Unfortunately, the Yanomami's faith in researchers has been shaken by the disrespect that has been and is being shown toward their culture and people. The researchers who visited the Yanomami in the 1960's took blood samples without fulfilling their end of the bargain, which was to study the samples to help heal the Yanomami from diseases. Furthermore, the institutions that currently have possession of the blood samples will not return the samples despite the Yanomami's belief that the deceased who's blood was taken cannot be at peace until the samples are returned. In order to restore the Yanomami's faith in American researchers, the institutions holding the blood samples must return them. Since we American anthropology students are located closer to these institutions than the Yanomami or Brazilian officials are, we have a better chance of pressuring them into submission. Students at Pennsylvania State University have already made some progress, so I know we can make a difference. If the Yanomami do not receive the blood, they will be unlikely to cooperate in future anthropological studies, if there are any. In addition, other groups/communities that hear about this might not cooperate either out of fear that anthropologists will also steal from or somehow bring harm to them. After all, if American researchers disregard the cultural concerns of one group it studies, why should other societies think the researchers would treat their values and beliefs any differently? I understand that some people might be hesitant to advocate returning the blood samples to the Yanomami because they feel that institutions such as the National Cancer Institute are using the blood in important research projects. This is true. I believe that any research that helps find a cure for cancer is worth paying a price for (especially since one of my immediate family members has cancer). However, as anthropology students, we should realize and appreciate cultural differences. The NCI may be keeping the Yanomami blood samples with the intention of helping people, but the Yanomami believe the NCI is making their deceased suffer and putting them as risk. I know that we anthropology students have not harmed the Yanomami or
disrespected their culture, and we should not be held accountable for
the actions of others. However, anthropological research and knowledge
are at risk. It is in the interest of anthropological study that we convince
the institutions that possess the blood samples to return them to the
Yanomami. It is important to convince the Yanomami, and other societies
we might someday study, that the anthropology students of today -- and
therefore the anthropological fieldworkers of the future -- respect their
culture. Respect A few years ago, I had the opportunity to visit an Asian Buddhist temple and found some of their beliefs interesting. While I looked around, I saw a small group of people bowing towards a grave and asked what they were doing. The monk had told me it was honorary to pay respect to deceased relatives by offering flowers, incense, and small tokens. By doing these things they believe the spirits will guard their lives and the spirits will have a better after life. It was intriguing to hear the cultural practice these Buddhist did for the deceased. Although, I do come from a different religious background I gave my respect towards their rituals. In much the same way, I believe University students should pay respect to the Yanomami rituals by facilitating the return of the blood samples. If the United States is widely known for its freedom to practice religion, how can we, as free Americans, sit and watch the Yanomami rituals be confined when we know how frustrating that is. After all, the first settlers of the United States fled from Britain because of religious persecutions. A Yanomami, David Kopenawa, says, “Whatever is of the dead must be destroyed. Our custom is that when the Yanomami die, we destroy everything. To keep it, in a freezer, is not a good thing.” To respect their religious practice we need to give back the blood sample that is left over. The Yanomami believe in shamanism and in shamanism blood is seen as ownership to the God. Another Yanomami states, “Blood is important in shamanism. . . . All the blood of the Yanomami belongs to [the deity] Omami.” The Yanomami see blood as part of the deity and hence the pressure to return the blood samples. Students should see this oppression seriously and take action. In America, if someone stole every single cross or Bible from Christians and were told they could have them back, but no action was taken, wouldn’t Americans get frustrated? If the Torah was taken and Muslims asked for it back but could not get it, wouldn’t that be wrong? I believe students can make a difference and pressure the university to send back the blood samples because if we think in terms of “if this happened to us” we could take action. Not only should we send back the blood because of religious rituals but as an anthropology student, the Yanomami is an important group to the field of Anthropology. It was through the Yanomami that many students learned what Anthropology was. In this way, helping the Yanomami is a moral obligation because without them Anthropology might not have grown to what it is now. Regardless of what we believe or feel the right thing to do is to help the Yanomami receive their blood samples. If the Yanomami did not decide to help scientist then Anthropology might not be as well-know as it is today. The Yanomami treasure their rituals and here in America we strongly prize freedom of religion, because of this we should be sensitive to the Yanomami rituals. ________________________________________ By Sarah DiGiovine After the United States of America emerged as an influential world power during the Second World War, it has been a common occurrence that the United States advocates for those who cannot help themselves. The country has helped third world nations, minority groups in peril, and other States in need; some say the United States’ advocating is necessary and part of the duty as humans to help humanity while others believe that the country is sticking their noses in places where they don’t belong. But what if the wrong done to humanity has been done by the Americans? During the 1960s, numerous anthropologists (Napoleon Chagnon is one of the most notable) studied a group of indigenous peoples living in the Amazon named the Yanomami. Through their studies and published works, the Yanomami have become one of the most known groups of indigenous peoples in the Amazon and have become a keep staple in the study of anthropology in the United State collegiate system. The anthropologists who have studied the Yanomami, published documentaries, and wrote numerous ethnographies about the Yanomami peoples have made fortunes off of them. And what did the Yanomami people get in return? One anthropologist who came to the Amazon to study the Yanomami, James Neel, collected blood samples from many of the Yanomami peoples. His intention for collecting the samples was to study them, determine if there were any markers in their blood that determined if they had certain diseases, and help treat the Yanomami. The Yanomami, who suffer from shawara, epidemic diseases, gave their blood to Neel and the other anthropologists in return for the promised treatments and items given to them (i.e. pots, machetes, rifles, etc.). However, decades have passed since Neel and the American anthropologists have collected the Yanomami blood samples and on only one occasion had medicines been given to the Yanomami. The Yanomami, to this day, have never received medicial information regarding the compositions of their blood samples nor the treatments promised to them. So what has happened to the blood samples? Instead of analyzing the blood in order to find markers that indicated epidemic diseases in the Yanomami and developing treatments for them, the blood samples have been used to find migration patterns and perform human genetic studies. Even though these findings may be important to anthropology and history regarding human evolution, the anthropologists and scientists working on this study have, in no way, followed through on their promise to the Yanomami. Some people may read this and think ‘so what is this harm’? The harm is that millions of Yanomami have continued to die from epidemic diseases since the taking of the blood in the 1960s. The anthropologists who have taken this blood have become rich off of their studies of the Yanomami peoples and they, unlike the Yanomami, have the means to perform the studies needed in order to help the Yanomami and their battle with epidemic diseases. However, the anthropologists have continued pursuing their self-interests instead of keeping their promises with the Yanomami, and are hurting them further. The Yanomami believe that when a member of their culture dies that they cannot rest peacefully unless all physical items belonging to them have been destroyed, thus cutting their ties from this world so that they can travel to the next. Numerous Yanomami members who gave blood to Neel and his team of anthropologists have died since then, and because their blood is still being kept frozen in labs in the United States, they cannot pass onto the next world and may be causing harm to the living Yanomami. They have asked for the blood samples, since they are not being used in the ways they were intended to be, to be returned to the Yanomami so that they can ceremoniously destroy them. So far, several steps have been taken to return the blood samples. Currently, the Yanomami blood samples are being kept by at Pennsylvania State University and the National Cancer Institute. The Pennsylvania State University have agreed to return the blood samples, but have delayed doing so. The University says that it is dangerous to send the blood samples back in case they contain disease and transmit it to the living Yanomami. However, this seems unlikely since the National Cancer Institute has safely returned blood samples already and have had no problem with diseases or safety; the main issue is that is costs about $2,000-$3,000 to prepare the samples for shipping. The National Cancer Institute has received legal clearance verbally and in writing from the Attorney General’s Office in Roraima in 2006 to return the blood samples. The National Cancer Institute refuses to return the samples until it has “formal, legal clearance from the Brazilian government” even though it has received it and the lawyer advocating for the National Cancer Institute refuses to allows the Institute to return the samples until a the Brazilian government signs a legal waiver removing the Institute from “any legal liability in respect to the samples.” It seems that, even though the American government, the National Cancer Institute, and Pennsylvania State University have acknowledged the fact that they haven’t followed through on the promises to the Yanomami and need to return the blood samples, they keep finding ways to avoid doing so. So what happens when the United States, the great advocator for the needy in the world, was the one who wronged the needy and will not help them? Who advocates for the Yanomami? I think, as students of anthropology, we owe it to the Yanomami peoples to advocate for them. They have allowed our anthropologists and scientists, true outsiders to their culture, to live among them and study them. They have provided anthropologists information which has provided for us [for decades] numerous ethnographies, documentaries, and collegiate materials that are essential to our studies. They have provided us blood samples that have allowed us to gain a better understanding of human migration patterns and DNA evolution, even after anthropologists and scientists obtained these samples under false pretenses. If we do not advocate for the Yanomami peoples, we are failing our role in humanity to give back to it what we have received. They Yanomami peoples have provided for us, so it is our time to provide for them. As students, we have a lot of things on our plate, however, by taking the time to advocate to the heads of the National Cancer Institute and Pennsylvania State University we can be a large influence in making the return of the blood samples happen. By simply writing letters to the National Cancer Institute and Pennsylvania State University strongly asking for the immediate return of the Yanomami blood samples, we will make a difference. The Pennsylvania State University didn’t agree to return the blood samples to the Attorney General’s Office in Roraima until students of Pennsylvania University wrote letters directly to the President. As students, living in the nation which is oppressing the Yanomami, we can reach the National Cancer Institute and Pennsylvania State University faster and more directly than the Yanomami. Not only that, but we have more means to reach them than the Yanomami peoples, these means including mail, telephones, cell phones, and internet. It is time for the anthropology students of America to stop just being
students but become the citizens of the Great Advocating Nation. It is
time for us to give back to humanity and the Yanomami, and this starts
with writing a letter. By Joseph Beeton The displaced blood of the Yanomami tribe is a delicate and complex issue spanning two continents. It is apparent that the Yanomami are unable to resolve this concern themselves. The resolution they seek—to have the blood of their relatives returned to them as was promised—can only be decided upon and executed in the United States, at the National Cancer Institute and Pennsylvania State University, where the blood is being held. The Yanomami is a tribe living in a remote rainforest village in the Amazon, devoid of material wealth and the palpable societal power needed to persuade outside institutions. The Yanomami tribe, the Hutukara-Associação Yanomami, which is an NGO dedicated to representing them, and Brazilian Attorney Generals in Roraima have all demanded that the blood be returned to Roraima and they have been answered with promises that it would be. But the blood has still not been returned. Because their voice has been ignored, it is clear that the Yanomami are too distant from the foundation of the problem—both literally and culturally—to be able to gain the resolution they seek and are ostensibly entitled to. True, it is ultimately their responsibility to resolve the issue, but knowing that it is impossible for them to do so should tug on the heart-strings of someone who has even a small amount more imminence to the source of the issue—someone like an educated student at a large university in America. And yes, it is also true that the issue is complex and would take a considerable amount of time and energy to investigate—the civil rights of the Yanomami tribe, the bureaucratic issues surrounding a transfer of this nature, international law, proprietary law regarding research material—the list goes on. But the claim that this is a justification to ignore the issue is false. The issue does not need to be investigated any more than it has been, because the facts of the case have already been unmistakably presented and supported by concrete evidence: the National Cancer Institute and Pennsylvania State University have in their possession a significant belonging of the Yanomami tribe, have broken their promises to return it to them, and the reasons they have for not returning it have been repudiated as invalid by sustentative evidence. That is enough to say that the two American institutions need to fulfill their promise and get the Yanomami blood back to Roraima. And finally, yes, one could also claim that it is asking too much of college students to beckon their involvement in the issue. However, students who truly feel that they are “acting honorably” by doing nothing at all would most likely not be of much use and so their help does need to be not requested anyway. But for those who do understand that the Yanomami cannot help themselves, and who do understand that the issue has virtually been sorted out and investigated thoroughly already, and who would like to go beyond the anthropological standard of "doing no harm,” the question of “how” still causes a major obstruction. How can anyone help the Yanomami? While it is inspiring to know that student voice has already acted as a catalyst for crucial advancements in Pennsylvania State University’s decision to return the blood, it is clear that something more must be done for the University and the National Cancer Institute to actually execute the promise that students evoked by sending letters. A little more fire must be placed under the institutions in order to get them moving—and because of the failures thus far, it is possible that the only next step is for legal action to take place. If the case were to be properly litigated in America, it is certain that justice would triumph and the blood would make it back to the Amazon, because the facts prove that the American institutions have promised to return it (the proof is tangible is in this case) and the prevarications they have for not returning it are illegitimate. What is
left to do? Assigning a crucial United States attorney to represent
the Yanomami? Most certainly. Financing the attorney?
Herein lies the
problem, but there is a simple solution, although it may take time and
effort, and that is to fervently inform more people about the issue,
strongly advocate the solution of the issue, and by doing so, raise funds
to be able to appoint to the case a public prosecutor who can tackle
this problem and get the blood back in the hands of the Yanomami so that
the dead souls of their ancestors—and subsequently the souls of
the living Yanomami as well—may finally rest in peace. By Kaitlin Akers The Yanomami have selflessly relinquished their own privacy and personal comfort in order to benefit the studies of scientists worldwide. In return for sending blood samples to labs in the States, they were promised compensation both in valuable items and medical assistance; but, what was supposed to be a fair trade has now turned into a sacrifice on the behalf of the Yanomami because American scientist have not fully upheld their end of the deal. The absolute most important fundamentals of health care are to work in the best interest of the patient and with their informed consent. In America, our medical practice is governed by numerous regulations defending the rights of the patient; why would these same ethics not apply to the treatment of the Yanomami? They were promised that their trouble would be rewarded with medical insight, curing them of a disease tormenting their people. Providing these blood samples was a spiritual burden because, religiously, all parts of the body must be ritually put to rest when a person dies. The samples have been kept for so long that this has already been necessary in many cases, but they have yet to be returned. Who are we, a nation founded on the principle of religious freedom above all else, to deny these people their right to worship? Throughout history, the Amazonian tribe has generously consented to the requests of anthropologists, allowing extensive study of their culture in order to educate millions of students. Now, the honorable course of action would be to return the favor. Anthropology is a science that has the potential to be harmfully invasive on the lives of its subjects, and therefore must be regulated by a strict code of respect. Therefore, it is the responsibility of all those in the practice to protect those not receiving the care they deserve, even if there is no direct relationship between the two parties. Some authoritative sources say that there are extenuating circumstances making it unreasonable to return the blood, such as the National Cancer Institute’s claim that it would cost $2,000-$3,000 to do so. But, the fact that they also submitted written promises to return the samples nullifies any such arguments. Even though the cost is unfortunate, a promise (from and organization that also promises to protect our health, none the less) should be kept. The Yanomami deserve to have their spiritual and physical needs respected,
and the way they are currently being treated by American scientists definitely
does not qualify. This is an injustice that should offend anthropologists
everywhere. By Chloe Carter The Yanomami are a well respected civilization that can help themselves inadequately when it comes to outside influences. Putting their trust in one of these influences’ hands must be a great challenge for them, not knowing what they can expect or receive in turn from them. They have provided a great deal of information to our culture and has allowed us into their environment for purposes of field work for studies in Anthropology. We have no right as a merely different civilization to disregard their culture by taking their blood and using it for personal gain without respecting them enough to return it to then for ritual purposes. Simply reimbursing these people with material possessions is quite an insult in itself. As a culture many of us do not like to be “bought.” It is offensive when people bypass our religion, culture, thoughts, or ideas just because they mindfully think that they are above us in some respect. By holding this blood from them, we are telling them that because we feel that we are the more superior civilization we can do as we please. Certain rules apply in every culture, as we learned in anthropology, though tweaked a little to match the people. The rule of borrowing is quite simple: when borrowing something, use it in a timely manner and give it back without and damages or problems to the item you borrowed. If there is a way to sustain the blood without causing disease to spread among these people, then the excuses are limited in why the blood should not be given back. Yes, this process of the sustaining the blood may cost money. Yet, compare to the money spent on the research and the transportation of the blood to where it is tested, 2,000- 3,000 dollars is a small price to pay for not even telling these people what we are using their blood for. Selfish reasons are clearly behind the motive of not returning the blood. The Yanomami were not even informed that the blood was being held in the United States, telling us those secretive motives unknown to these people we taking place. The first amendment to the constitution comprehensibly states the rights of freedom of religion, speech, press, assembly, and petition. We are not holding true to these freedoms if we do not practice them in every aspect of our duties as Americans. It is their religious beliefs to have and destroy this blood for fear of disrupting the deceased. Yet, we dare not tell people in our own country what they can and cannot do wear or practice for religion or take away a certain part of the rituals they practice. We then in turn have no right to treat others, outside of the country or not, differently. As important and urgent as this matter should be, the National Cancer Institute wants to impose legalities to cover themselves as a liability matter. In requesting the Brazilian government to sign a waiver removing the Institute from these possible liabilities, we once again are postponing the return of this blood for personal gain. Knowing the Yanomami are going to ceremonially destroy the blood is not enough for us to go on with the transportation of the blood back to Brazil. Promises are just one more cultural rule that everyone has but
is just interpreted differently. Yet, one thing is for sure,
keeping promises
is better than breaking them. When the U.S puts another civilization
in their trust and breaks it, we look appalling as a country
and as a culture. We are then looked down upon by other countries
that
without
hesitance would do the right thing. We should stand true to
our constitutional
rights and the rights we believe others should have and return
the blood
out of respect and remorse. By Tiffany Morillo The Yanomami Indians lived completely undisturbed in a remote area deep within the Amazon rainforest until the beginning of the 20th century. Currently, the Yanomami are perishing as a result of disease epidemics and invasions of their territory by miners, supported by government policies that violate constitutional agreements of the rights of indigenous people. It is important for students to get involved and help these people because they do not have a voice, they are not represented, and their human rights have been violated. In the 1960’s and 1970’s American scientists Napoleon Chagnon and James Neel took blood samples from the Yanomami. They used the blood samples to study Yanomami genetics and disease patterns, but the Yanomami were misinformed and mislead by the scientists. They were told that if their blood samples were taken they would benefit from it, they were told those who gave blood would live and those who did not would get sick and die. The Yanomami were persuaded with gifts for their blood samples; they believed their blood would be studied and then thrown away, they did not know it would be frozen for many years. They are requesting that their blood samples be returned to them because their religious traditions prohibit the keeping of blood after death. Yanomami leader Davi Kopenawa, claims that anthropologists took advantage of them “because we did not know how to defend ourselves, or how to deny them from taking our blood.” Currently the blood samples are held in American laboratories and Pennsylvania State University. I believe the blood samples should be returned to Yanomami people, because they were taken advantage of, and they did not consent to donate their blood. While the American researchers claim they are willing to return the specimens to the Yanomami people, the blood samples have yet to be returned and neither the researchers, nor the Brazilian government have been pressured enough to act swiftly. At present the Yanomami’s pleas for their blood samples to be returned have been ignored, but we have the power to make a difference and petition so that their blood samples are returned. It is important
that their blood samples be returned to them because their blood is
a very significant part of their funeral
rituals and culture.
The Yanomami’s wishes should be respected, and their unique culture
should be preserved. An anthropologist’s job is to study the culture
and behavior of a group of people, but I believe they should also advocate
for the rights of the people they study. French sociologist Pierre Bourdieu
believed, “those who have the good fortune to be able to devote
their lives to the study of the social world cannot stand aside, neutral
and indifferent, from the struggles in which the future of that world
is at stake.” By Mariel Fortin Truthfulness and respect are values we need to keep in mind while dealing with this type of situation. The Yanomami requested for the blood samples back of their deceased relatives, and since the institutions agreed and promised to return them, in my opinion, this request should be granted. The institutions had promised that the blood samples were to be returned to the Yanomami, but due to some reasons, delays are occurring. There are some reasons presented as to why the institutions were hesitant to return the blood samples back to the Yanomami. Safety of the people is definitely very important and it was presented that the samples may contain diseases which can put other lives at risk by getting them. However, it has been said that the samples were already transported to and from other institutions for research purposes and showed no reports of medical problems after handling them. Therefore, the delaying of the return should be eliminated since it is not proven that transporting or returning the blood may cause medical problems. The institutions may seem to have been doing the right thing by studying and gathering information to help the Yanomami. However, not returning the blood samples back to the Yanomami is definitely doing the right thing. Another issue is that the Pennsylvania State University and the National Cancer Institute knew that these blood samples are legally owned by them and knowing that returning these blood samples might not be a good idea due to medical reasons, the institutions should know best not to agree with returning the samples. But since they have produced a written agreement that they would return the blood samples back to the Yanomami, I believe that they should stick to their words. It is great that the Institutions are determined to help the Yanomami with possible actions they could do in fighting the diseases that are ravaging the population. Obtaining these samples and studying them can definitely benefit the Yanomami population in regards to fighting diseases. However, there are issues presented that the Yanomami received relatively little compensation for the blood samples, while the anthropologists are benefiting from this trade as they continue to excel in their careers and benefit financially. Most of us believe that this trade is unfair. In our eyes, It is relatively little to receive gifts such as pots and machetes. However, we fail to realize that we live in a society where we are spoiled with all these technologies and other luxurious materials that the Yanomami are not familiar with. The Yanomami have not been introduced to this kind of world we are living in and therefore, these pots and machetes are very beneficial for them. These things seem very little for us but for them, it is a big deal. If we can’t survive without internet and computers, then they can’t survive with pots and machetes. We view things differently than the Yanomami do and therefore, we cannot justify as to whether they have been compensated enough for the blood samples. Returning the blood sample back to the Yanomami does not only pay respect
to their wish to ritually destroy the blood samples to allow their deceased
relatives to depart the earth in peace but also prove that the institutions
can keep promises and that they can show respect to the beliefs of the
newly found culture. By Amna Shafique Americans have supported basic human rights since the Constitution was signed in 1787, right? Well, not exactly. While the United States’ people will demand, receive and fight for their own rights, not many will support and fight for the rights of people living thousands of miles away, near the Amazon River. The Yanomami people have been living near the Amazon River since many years. They are pretty small, have their own beliefs and rituals and like to be left alone. Researchers and anthropologists have been disturbing them for numerous years. Not only have they been a menace for their daily lives, researchers have disturbed them in what they say is a spiritual way. Close to the end of the 1960s, American researchers took blood samples from the Yanomami, as a part of James Neel’s project, giving them the hope and promise that they would find cures to fight the diseases that the tribe’s people were suffering from. They did not tell them about their underlying motives of tracking migration patterns and other academic information for their own benefit. Yanomami Davi has said that he was 10 years old when the researchers took the blood. He says that the researchers promised to study the blood to find epidemic diseases present in the tribe members. For this reason, the blood was given with hopes to hear back with the results. Unfortunately for the Yanomami, not much was given back to them from the researchers. Anthropologist Bruce Albert has said that he has yet to see any significant help from Neel’s project and research to help the Yanomami fight their diseases. Now, the Yanomami are aware of this fact and are requesting that the blood be given back because in their belief, the blood needs to be disposed of, so that the people from which the blood was taken, who are long dead, can move onto the next world and live in peace. The Yanomami have no pressure upon the United States or the researchers that have hold of the blood, who include, Pennsylvania State University and the National Cancer Institution. For this reason, the blood is not being given back to the rightful owners despite the Attorney General of Brazil’s requests on the behalf of the Yanomami. Although Pennsylvania State University has said that they will return the blood samples, there has been no action of this kind thus far and the Yanomami are still waiting. This has clearly been an unfair deal for the Yanomami. Although the actual “owners” of the blood have been dead for a long time, the Yanomami tribe believes that it is vital for the blood to be given back so that the “owners” can rest in peace and move onto the next world. They gave the blood in hopes that the researchers would study the blood and give them feedback and help in fighting the diseases that many of the tribe members had been dying from. They were neither given this information nor were they given their rightful blood back. The Yanomami are too weak to fight back with wealthy and strong organizations and need help to get their right back upon their blood. According to Pennsylvania State University and the National Cancer Institute, they have good reasons not to return the blood. Professor Weiss of the University says that the blood is dangerous. The samples could be hazardous to the Yanomami if returned and that no one wants the blame if anything happens to them. This is an understandable point but efforts can definitely be made to solve this problem. After seeing the unfairness done with the Yanomami, current researchers should make strong efforts to return the blood and bend the ties with the Yanomami people. It is ethically wrong to do this to them after they trusted the researchers with their blood, a spiritually significant part to them. A solution to this conflict can be if representatives, on behalf of
the blood holders in the United States, visit the Yanomami and attempt
to work together on this. However, in order to do this, all the blood
holders need to agree and work together to return the blood. There are
several places where the blood samples are located including the National
Cancer Institute, Pennsylvania State University and the University of
California at Irvine. It is necessary for all the blood holders to cooperate
and work together on this. Keeping in mind the points of the blood holders
that the blood may be hazardous, the representatives that go to visit
the Yanomami, should tell them about this. The Yanomami should completely
be aware about the risks that they could face if the blood is given back
to them. If the Yanomami agree that they should not take the blood back,
efforts should be made to mend ties with them. If the Yanomami are still
persistent in getting the blood back, the representatives should make
a legal contract, stating that they will not have any responsibility
of the outcome that the blood can cause to the Yanomami because they
were warned about it beforehand. This will take away criticism and responsibility
of the researchers if anything negative happens. The National Cancer
Institute has mentioned that it would cost about $2,000 to $3,000 to
send the shipments of blood to the Yanomami. This is fairly expensive
seeing that once the Yanomami receive the blood, they are going to dispose
of it according to their rituals but the fact that the researchers from
the United States did an ethically wrong act by taking and keeping the
blood in the first place, should be kept in mind. After being treated
very unfairly, if the Yanomami want the blood back for their satisfaction,
it is the ethical obligation of the researchers to fulfill their wish,
no matter what the cost may be. By Blaine Cytryn All cultures have beliefs that they hold near and dear an, to some extents, sacred. Many times these beliefs involve a way to ritualistically dispose of one’s dead. In the case of the Yanomami Indians of the Amazon all parts of the deceased must be disposed of. As recently as the last 4 decades, however, there has been some controversy in the anthropological community about the Yanomami and the way they dispose of their dead. In the 1960s American researchers collected samples of Yanomami blood with promises that the samples would be used to garner information that would prove beneficial in quashing the diseases that were ravaging the Yanomami at the time. This never happened. Instead the blood was used as an academic tool for establishing migration patterns from Asia, Polynesia, and Micronesia to the Amazon. As of thus this study of the blood samples has only served to help bolster the reputations of the researchers involved. The Yanomami, when asked if they knew that the blood of their now-dead relatives was being stored in the U.S.A among other places, stated that they had no idea that this was the case and demanded that the blood be returned to them so that it may be properly destroyed. So the question is brought forth: should students of anthropology offer aid to the Yanomami in their plight? It is the duty of all mankind to make sure that the customs of others are respected. Obviously the subject of the disposal of dead bodies means enough to the Yanomami that they believe the spirits of those whose bodies have not been properly destroyed return to upset the balance of the physical world. The idea of taking blood and storing it away for future study is not a foreign concept in the United States but it is seen as nothing short of sacrilege by the Yanomami. When the samples were taken the thought never occurred to them that the samples would be kept intact after the Yanomami who had given them were dead. It was assumed by the researchers who took the samples that this would not be an issue, showing what little regard they took at the time for the Yanomami’s culture. As for the reason the blood is being kept it seems almost asinine that the samples have not been returned yet. The total cost of returning the samples is not very high at all and the Pennsylvania University, which currently “owns” the samples, has already agreed to return them. It is argued, however, that the samples contain various pathogens that could pose a threat to the Yanomami once opened. This argument makes little sense given that several blood samples were returned to the Yanomami with no observable deterioration of the Yanomami who handled the samples. Another reason given was that the Brazilian government has yet to give clearance for the blood to be transported and, in addition to allowing transportation, must sign a waiver absolving the National Cancer Institute, which is in charge of returning the samples, of any liability during the transport of the samples. This is ridiculous in and of itself. Since the samples are to be ceremonially destroyed upon their return anyway is seems foolish that the Brazilian government should have to absolve the National Cancer Institute of anything. What does it matter if one damages what is to be destroyed? Should students of anthropology wish to involve themselves in aiding the Yanomami they are more than welcome to it. It is important that the students, and indeed everyone, respect the beliefs of the Yanomami and request that the remains of their dead be returned so that they may be properly disposed of. The following should be said, though: students should only aid the Yanomami out of a sense of human decency, not out of a self-fulfilling quest for notoriety. Helping someone that one might help themselves is neither morally right or tolerable. If a student wishes to help the Yanomami then it should be out of genuine concern for their well-being. In that the Yanomami have no real pull in the United States the task is left to those who support the Yanomami to apply pressure on The National Cancer Institute and Pennsylvania University and make them return the blood samples to the Yanomami. To wit the samples that were returned to the Yanomami were able to be shipped due to the effort of students who wrote to the President of Pennsylvania University and demanded that the samples be returned. The reasons
behind both the acquisition of the blood samples and the delay on the
return of said samples is shrouded in
duplicity. If history
has taught us anything it is that even the most resolute of minds can
be changed given enough people trying to convince them that they are
wrong. As such it is imperative that students of anthropology do all
they can in to see that the blood of the Yanomami is returned to it’s
people and properly disposed of in a manner befitting their culture. By Lukas Williams The Yanomami, like many other indigenous groups living today, are facing cultural conflict with a larger, and for lack of a better word, “dominant” society. What they demand is an important part of their culture that should not be stripped from them. I do not think that any given anthropology student personally has any obligation to take action against the organizations responsible for the return of the blood, but I absolutely think that any student who wishes to voice their opinion, should. First, I should state that I believe the Yanomami are within their rights to request the blood. It is an outrage that these scientists not only lied about the purpose of obtaining the blood, but that they now are dancing around the responsibility to return it. Apart from the fact that the blood has not been returned, I think it is entirely unethical to obtain a blood sample under the pretenses that it will aid research to fight disease, and then is used for an entirely different purpose. Even if we ignore this transgression, it is still highly unethical to refuse to return the blood samples to the Yanomami. Despite feeling this way, I do not think it is the individual duty of a student to attempt to right this wrong. Anyone who did not directly take part in this offense has no moral obligation to try to fix it. However, that is not to say that a student cannot and should not do anything and everything they can to help. The Yanomami have almost no voice against the issue, and anyone who has the power to write a letter or sign a petition to help them out should, because even the small things make a difference. It is apathy that allows issues like this one to go unresolved. My only point is that realistically, it is too much to ask every student
to take action, when many probably are not even well informed. I would
encourage anyone, not just students, who want to take part in activism
to do so. By Ealias Fekadu The only way to keep public institutions in check is to pressure them. Ethnic groups in remote areas, such as the Yanomami, can’t fulfill this role. As college students, we must represent the underrepresented, and use our voices to help the voiceless. The Yanomami have provided useful information to the field of anthropology, yet certain institutions that operate within the field are not behaving ethically towards them. The Yanomami people believe that every part of a person’s body must be disposed of at death in order for the person to pass on to the afterlife. These people gave blood samples to Pennsylvania State University and the National Cancer Institute that have not been returned to them. These institutions have promised to return the blood samples, but are delaying their return with legal excuses. There have been multiple prevarications fabricated and exaggerated to justify delaying the return of the promised blood samples to the Yanomami. Professor Weiss at Pennsylvania State University, for example, claims that the samples have been exposed to diseases and could be unsafe. The National Cancer Institute itself has never mentioned a problem with delivering the samples in a medically safe manner; it does, however, cost $2000-$3000 to properly prepare and ship these samples back. This provides a clear impetus for these institutions to delay delivering these samples for as long as they can. The National Cancer Institute also has created legal “issues” with returning these samples. Their lawyer claims that the samples cannot be returned until the institute has formal, legal clearance from the Brazilian government. The lawyer has completely and purposefully disregarded a letter sent to the National Cancer Institute in 2006 from the Attorney General’s Office in Roraima. This letter formally provides legal clearance by the Brazilian government for the institute to return the samples. The lawyer’s argument is a clear example of the National Cancer Institute trying to stall the issue until it blows over. As anthropology
students, we cannot allow this issue to blow over. We must pressure
these institutions to do the right thing,
and publicize
this issue as much as we can. Our field has benefitted from the Yanomami,
and now we must respect their religious beliefs and return the blood
samples of their deceased relatives. Many claim that they don’t
have time to help, but the littlest things can make a difference. A two
paragraph letter to these institutions shouldn’t take more than
fifteen minutes. Many would agree that fifteen minutes isn’t too
much time to help right an ethical wrong. Many also claim that the issue
doesn’t affect them. These people should understand that although
the issue itself may not directly affect these people, the tolerance
of unethical conduct by public institutions surely will. If public institutions
are allowed to conduct their matters unethically with no resistance from
the people, they will continue to conduct business unethically in aspects
that could affect all of us, such as lying about where donations for
a fundraiser is actually going. We must do our part to keep these institutions
honest. Everyone can contribute something, even if it’s just a
signature on a petition. Let’s unite and be a voice for the Yanomami,
because they can’t speak for themselves. By Christine Heintz Culture is a beautiful thing. There are so many cultures around the world. The ways we live and conduct our daily lives differ greater than someone living on the other corner of the world. We grow up in a society where we become so immune to our way, to our culture. Taking a visit to Europe and seeing that they drive on the left side of the road or seeing sixteen years old drink alcohol may raise questions to us. It is all about culture. Their culture is different and even though we may not understand the way they think, it doesn’t mean the way we live is right and they way they live is wrong. What is important for people today is that we need to learn to accept the way that others live, even if it doesn’t make sense to us. This brings me to my next point. Culture is a very important thing to me. I respect all types of cultures. In no way do I want to disrespect anyone, and the Yanomami people have been disrespected. They were kind enough to share their blood with those who claimed they would help them. The anthropologists promised the blood would be returned to the Yanamomi people but they have failed to do so. This is a case of ethics and understanding. It is unethical for one to make a promise and to not keep it. It is unclear as to why the blood isn’t being returned. Professor Weiss at Pennsylvania State University claims that returning the blood will cause more risk to the Yanomami people because the samples may contain certain diseases. However, studies show by The National Cancer Institute that there is no risk in returning the blood. Then there is the argument of the legal formality. It is being said that a waiver needs to be signed by the Brazilian Government so if anything were to happen; the United States would not be liable. However, there have not been signs of any waiver being written. When the anthropologists made the promise to return the blood, they should have kept their word. By not keeping their promise, they are disrespecting the Yanomami people. What most don’t understand is that the Yanomami people need it back for cultural reasons. Some would not take this issue seriously because the thought of needing blood back to bury the deceased person is radical. And this is where understanding needs to come in. People think that, because of the culture they grew up in, this is something to not be concerned about. But to the Yanomami people this is a very big problem. Yes this may not direct us personally, but I feel that we do need to take action and help the Yanomami people. If everyone had the attitude of letting each other deal with their own problems, we would be living in a sad world. There are kids starving in Africa, that is their problem, but yet you find many Americans helping them, despite the fact that it doesn’t affect them directly. The Yanomami people are thousands of miles away, and are having difficulties trying to get back what is rightfully theirs. With the kindness of people’s hearts, I think it is very necessary to help them. My heart goes out to them and I know that if something in my culture was disrupted, and I needed help to restore the ways, I would want someone to help me. We can’t live with the mentality, “it’s not my problem, so I don’t need to help.” Sure it doesn’t affect us and we don’t need to go out of our ways to make things right. But I feel the need to help these people. It may be argued that it is the Yanomami’s responsibility themselves to resolve the issue. But the Yanomami didn’t ask for the blood to be taken. We may not have caused any harm to the Yanomami, but I think by not helping does cause harm. This is
an issue about ethics and having a heart. I understand the importance
of culture because I am a very cultural person. The
Yanamomi people have
been disrespected and although the reason as to why they need the blood
back doesn’t make complete sense to us, it is very important to
them. Out of the goodness of our heart, I feel that we should help the
Yanomami people get back their blood. By Rachelle Kasten A promise can be defined as a declaration that something will or will not be done. To most, it is more than that. To most, a promise involves giving someone your sincere word no matter what. It is against almost all peoples’ moral values to break a promise. A promise is a guarantee; if it is broken, trust is lost, and more importantly, moral values disappear. For forty years, the Yanomami Indians of Brazil have been studied by anthropologists. They allowed American anthropologists into their world, to experience their culture. Anthropologists and students of introductory anthropology have benefited with wealth and knowledge because of the studies of the Yanomami Indians. Around this same time, researchers asked the Yanomami Indians if they could have blood samples from people of their community. The researchers promised to gather information from the samples to come up with cures for the diseases that were killing members of their community. Over forty years have passed no cures for diseases have been found. In fact, the research that has been done relates to academic subjects, not science. The research that has been done has benefited the researchers outstandingly, and has not benefited the Yanomami Indians at all. The researchers broke a promise. They were overcome by greed and benefited from the research rather than following their word and helping the Yanomami Indians. They could have easily done research for both areas, so they could benefit with knowledge and wealth, and the Yanomami Indians could benefit from health and a thriving population. Not only did they break a promise, but when the Yanomami Indians asked for the blood samples back, they didn’t comply. The Yanomami Indians believe that all parts of the deceased must be disposed of so they can leave this world in peace. They believe that if the deceased are forced to stay in this world, they will cause harm to the living. The Yanomami Indians formally requested for the samples back and both the University of Pennsylvania (where the research was done) and the National Cancer Institute agreed to send them back. They have not yet been sent back. The blood samples should be returned to the Yanomami Indians. The researchers did not keep their promise originally made to Yanomami and as reparations for their actions, they should return the samples. The returning of the samples is being delayed because of certain prevarications. First, the University of Pennsylvania claims that it is dangerous to send the blood samples back because they may contain disease, and if opened, they could be transferred to the living Yanomami. This is a very caring concern on the University’s part, but it is not relative to the situation at hand. The Yanomami have no intention of using the blood samples for their benefit. They just want to follow their customs and traditions and dispose of them themselves. Second, the National Cancer Institute claims that the samples cannot be returned until they receive formal, legal permission for the Brazilian government. In 2006, the Brazilian government sent formal legal permission to the National Cancer Institute authorizing them to send back the blood samples. There appears to be no problem here. All of the legalities have been taken care of. Something is not right here, and too many unnecessary delays are occurring. The bottom line is the blood samples need to be sent back to the Yanomami. In my opinion, the researchers are not urgent to return the samples because they do not completely understand the Yanomami’s cultural tradition. They might think they understand, but they do not completely see eye to eye with them because they have never experienced it themselves. The researchers may have good intentions, and since they do not completely understand, they feel no urgency for the situation at hand. Understanding other cultures and acknowledging our wrongs is key to creating peace. When a promise
is made, it should be kept. Everyone makes mistakes and no one is perfect.
If the researchers made a mistake,
then they should
admit their mistakes and send back what is the Yanomami’s property.
It is important to acknowledge and respect other people’s cultures.
Especially if those people of other cultures allowed people from our
culture into theirs. The Yanomami were kind enough to invite us into
their culture to learn and explore. We owe them respect. They deserve
respect and understanding in all aspects, including their cultural traditions
and beliefs. If respecting these beliefs involves giving them back what
is rightfully theirs, it needs to be done. Kindness and trust is a universal
value in almost all cultures. The Yanomami trusted researchers from our
culture with something sacred from theirs. The promise was not kept,
and the sacred samples from the dead need to be returned. |