ANTHROPOLOGY
Volume 35, Number 3, June I994
? I994 byThe Wenner-Gren
FoundationforAnthropological
Research.All rightsreserved
OOII-3204/94/3503-0002$2.00
BrainDeath
and Organ
Transplantation
CulturalBases of Medical
Technology'
by Emiko Ohnuki-Tierney
In theUnitedStatesand a fewotherWesterncountries,
multiple
ofhumanorgansand experimental
transplants
transplants
using
nonhumanprimateorgansare receivingmuchmediaattention,
whileimplantshave been so naturalizedthattheyareno longer
newsworthy.
However,even some so-calledadvancedcountries,
whichpossessboththefinancialand the technicalcapabilityto
adopttransplant
remainresistantto thisnew meditechnology,
cal technology.
Theirrefusalor reluctancein partderivesfrom
theculturalunderpinnings
ofthetransplant
thatare
technology
deeplyembeddedin theEnlightenment
and thusalien
tradition
to peoplesofotherculturaland intellectualtraditions.
I argue
thattransplant
leads to a seriesoftransgressions
technology
ofreceivedcategoriesin almostall cultures-lifeand death,animate
andinanimate,humanand nonhumananimal,selfand other,
andnatureand culture.It leads to the creationofthehybridhuman-a personwhoseidentityis solelybased on rationality
locatedin thebrain-and theemergenceofa new typeofculturalizednaturerepresented
in thebody-cum-nature
whichis
transformed
thoroughly
bymedicaltechnology.
The introduction
ofthisnew technology
to otherpeopleshas profound
implications,especiallywhenit is "giftwrapped"as "thegiftoflife";anthropological
studyinformsus thatdonatedorganscan neverbe
gifts.
EMIKO OHNUKI-TIERNEY iS Vilas ResearchProfessor
at theUniversityofWisconsin,Madison(Madison,Wis. 53706,U.S.A.). She
was educatedat Tsuda College and theUniversity
ofWisconsin,
Madisonand has been a fellowoftheCenterforAdvancedStudy
in theBehavioralSciences,Stanford
(i988-89), and a memberof
i. I am grateful
toRobertLevineofYale MedicalSchoolforinviting
me to the international
conference"OrganTransplantation
and
Human Rights:Cross-Cultural
Perspectives,"
held at the Orville
H. Schell,Jr.,CenterofYale Law School,whichled to thisarticle
and anotherin whichI discuss the Japanesecase in much more
detail.He also providedinvaluablecommentsand criticismof a
longerversionof this article.Jonathan
Parrysharedwithme his
insightson giftsandcharity.
JanVansinaandReneeFoxreaddrafts
in different
stagesof preparation
and offered
me detailedsuggestions.The physiciansJonTierneyand Sh6zo Ogawa reviewedan
earlierversion.Takako Kishimasuppliedme withvaluableinformationabouttheJapanesecase. One ofthetwo anonymousreferees offered
mostperceptivesuggestions.
RichardFox's gentlebut
insightful
suggestions
wereenormously
helpful.I thankall ofthem
fortheirgenerosity.
The shortcomings
ofthearticle,however,are
myown.
234
1 CURRENT
ANTHROPOLOGY
Cultural InstitutionsunderThreat
BRAIN
DEATH
AS A NEW
CULTURAL
INSTITUTION
Umehara I992:2I5);j
previouslynot even
was resumedonly I992:239;
The procedure
controversy.
raisingconsiderable
in I990. BetweenI990 and i992, therewere ii cadaverictrans- physicians equated brain death with biological death.
plantations,only 5 of whichwere successful(YomiuriShinbun, Fox and Swazey(i992:62-63)
emphasizethatmedical
in i968 (known professionalscontinueto findit difficultto identifythe
October4, i992). The firsthearttransplantation,
a
drowned
as theWada case),involvedtheremovaloftheheartof
anditstransplantation brain-deadindividual as a "corpse" and are bewildered
manwhomaynotyethavebeenbrain-dead
into a man who may not have neededit and subsequentlydied as to how to treat"dead" patientsduringand afterthe
(Tachibana I99I [i982j:298-3i8). The incidentno dountcontrib- removalof organs(see also Saito I992:i5).
Youngner
in general.No et al. (i985:323)
utedto the Japaneseskepticismoftransplantation
similarlypointto this ambivalence,
in Japan,but by
has been performed
otherhearttransplantation
had receivedheartsoverseas,usuallyin mentioningthatlabels forbrain-deadorgandonorssuch
i992 about 2o Japanese
Canada, England, or the United States (Hosaka i992:52).
maticand hencenewsworthy,
and inequalityin access to thenew
bothwithina societyand acrosssocieties(fora fine
technology
expositionoftheproblemin theUnitedStates,see Rothmani992).
factors,such as the technology
that
S. Thereare otherimportant
allows themaintenanceofother"vitalfunctions"afterthedeath
ofthebrain,thatare responsibleforthe creationofthenotionof
braindeath(Levine,personalcommunication).
OHNUKI-TIERNEY
CULTURAL
AND
SOCIAL
DEFINITION
OF DEATH
236
1 CURRENT
ANTHROPOLOGY
BIOMEDICINE
AS WESTERN
CULTURE
OHNUKI-TIERNEY
UnitedStatessome 50 yearslater(Levine,personalcommunication).
Althoughsurgeryas a medical technique is naturalized in the contemporaryworld, it is by no means a
universal means of restoringhealth. Anthropological
studies of humoral medicines (Currier I966, Foster
I953) in various parts of the world have introducedus
to the notion of the equation of bodily balance with
healthand ofits imbalancewith illness. Similarly,traditional Chinese medicineis based on what Porkert(I 974)
has called a "system of correspondence"ratherthan a
"system of causation." For Japanesetraditionalmedicine (kampb),derivedfromChinese medicine,the basic
premiseof medical treatmentis the restorationof the
balance of the body,which removesthe etiologicalconditionsand thereforethe pathogensas well. In this system of medical thought,surgeryis the polar oppositeof
treatmentand is seen as aggravatingthe body's imbalance. Therefore,despite the prestigeand gloryaccorded
biomedicinein Japan,the Japanesehave been cautious
and selective about adopting surgery (see OhnukiTierney I984). Although Japanese surgeons too have
considerableprestigeand power,theypale by comparison with Americansurgeons(cf.Bazell I985).8Ifsurgeryis one ofthe most basic premisesofbiomedicine, the newly emergentnotion of brain death is anotherexpressionofbiomedicineas a productofWestern
high culture.The conceptual bedrockof brain death is
the cherishedprinciple of that culture,especially the
Enlightenmentphilosophy espoused by intellectuals
since the I7th centuryprimarilyin France, England,
Germany,and the United States,wherebyrationalityis
themost importantcriterionforhumanness.As a corollary,the brain-the seat of rational thought-occupies
the most prominentplace among the bodyparts.In this
dominant"Western"philosophicalperspective,a "person" ceases to exist when the functionslocated in the
cerebrumare "irreversibly"
lost. The brain-deadindividual is, naturally,dead as a person.
The heart too is an importantorganin Westerncultures.Love has occupied a centralplace in manyWesternculturessince the time of chivalry.Commercialestablishmentsin the United States exploit the notion of
love with iconographicrepresentationsof the heart to
promotegiftgiving on Valentine's Day and Mother's
Day. While the heart is associated with the emotions,
the brain is associated with rationalityand consciousness. At least in the past, males representedrationality
and females emotionality,as in the familiarFreudian
schema. The brain,then,representedthe essence ofhumanness as man representedhumans. In this symbolic
construct,the brainis arguablythe most importantpart
of the human anatomy. It is the seat of "the mind,"
while the heartindicatesthepresenceofmerebiological
life.
FromClassical times throughDescartes, Kant, Rousseau, and othersand even morevigorouslysince the rise
WilsonI970). Nonetheless,
theimportance
ofra-
notionofbraindeath(RothmanI99I:I64).
Untilthein-
238
1 CURRENT
ANTHROPOLOGY
toall otheranimals(Ohnuki-Tierney
superior
I 987:
200).
I 9 I,
12
The Japaneseconception of humanness, then, contrastswith the Westernconception.In the absence ofan
exclusiveemphasison rationality,equatinglifewiththe
functioningof the brainis alien to many Japanese.I believe thatthis view is alien to many othernon-Western
peoples,as well as to many individualseven withinthe
Westernworld.
The notion of informedconsent also relates to the
rationalistview ofpersonhood.Referring
to the NuremburgCode,Levine(i988:esp. I2I-27)
emphasizesthat
the idea of informedconsent is underlainby the concepts of autonomy and free choice and warns that it
Indeed,
OHNUKI-TIERNEY
AND
DEATH
HUMAN
AND
NONHUMAN
240
1 CURRENT
ANTHROPOLOGY
ANIMATE
AND
INANIMATE
SELF AND
OTHER
AND
CULTURE
OHNUKI-TIERNEY
242
CURRENT
ANTHROPOLOGY
Summary
The new hybridhuman is an apt symbolofthepostmodem world, in which intellectual identityrests on the
negationof cherishedculturalcategories.The postmodern world also insists on plurality and multiplicity,
whetherin the form of the resurrectionof Bakhtin's
(I98I [I975]) polyphonyor of the more sociological recognitionofthe diversitywithinsocial groupscreatedby
ethnicity,gender,class, etc. Indeed, the hybridhuman
embodies multiplicityofa sort.It is, however,"a literal
Comments
MICHAEL
V. ANGROSINO
DepartmentofAnthropology,Universityof South
Florida,Tampa,Fla. 33620, U.S.A. I7 XII 93
OHNUKI-TIERNEY
fiedmany of these in the Westerntraditionby examining the writingsof formerscientistsand the responses
of their contemporaries.It would be a very valuable
studyin medical anthropologyto examine the writings
ofJapanesescientistsor theirresponsesto culturallyforeign concepts.That does not happen here.
I agreewith Ohnuki-TierneythatJapaneseshould not
adopt Westernbrain-deathcriteriaat this time but for
different
reasons. I have long held that America should
not impose its medicine or its world view on the Japanese. This has rarelyhappened.In the fieldofmedicine,
at least, it is the Japanesethemselveswho have adopted
Westernmedical technologywholesale. The Japanese
themselvesdiscardedtheirtraditionsof herbal and energymedicine,ofbathsand massage,ofacupunctureand
spiritualcounseling. Even today, such traditionshave
less medical recognitionin Japanthan in California.I
have never encounteredevidence that "the modes of
thoughtembedded in the new transplanttechnology"
have been "forcedupon other peoples as an ultimate
scientific 'truth."' I oppose cultural imperialism as
stronglyas Ohnuki-Tierney.I too mournthe loss oftraditionalvalues in Japan.But the West,whoeverthatis,
is not as much to blame as is the desireof the Japanese
themselves.
It is hightime that the old cliche "Japaneseemotion,
Westernrationality"be relegatedto the historyof prewar political slogans whence it originated.Japanese
thinkershave respectedand exhibitedthe highestrationality,as seen in writingsrangingfromKukai and Dogen to Ekken and Baien, fromTominaga Nakamoto and
Minagawa Kien to Ohmae Ken'ichi and Morita Akio.
This article,however,mixes metaphor(the "beast" of
sexuality)and symbol("symbolicrebirth")withmedical
fact,confusingemotional polemic ("lowly" pigs) with
the kind of rationalityexpected in Japaneseas well as
Westernacademia. I can only praythat the authorwill
herselfbe charitableand rationalin acceptingmy commentsnot as an emotional attack on her basic position,
with which I tend to concur,but as a calmly reasoned
responseto the logic and languageof her presentation.
The purpose of Ohnuki-Tierney'sarticle is thinly
veiled in her abstract.It is to attack the institutionof
transplants.She concludes that "anthropologicalstudy
informsus thatdonatedorganscan neverbe gifts."This
is surely a misunderstanding.In fact, anthropological
theorytakes no stand on medical issues. It informsus
that cultures can use anythingthey please as gifts:
mountains, symbols, daughters,heads, blood, organs,
anything.What informsus that "donated organs can
CARL BECKER
neverbe gifts"is the author'sindeliblyJapaneseconvicDepartmentof Human Sciences, Kyoto University,
tion.This articleinformsus more about thatconviction
Yoshida Nihon Matsu-cho,Sakyoku,Kyoto,Japan
and the episodes and correspondencewhich informit
6o6oI. 22 XI 93
thanabout culturalbases ofmedicine or JapanesemediI wantto thankOhnuki-Tierneyforherprovocativearti- cal ethics.
Ohnuki-Tierneyrepeatedlyanalyzes the "Western"
cle. Millions of Japaneseare wrestlingtoday with the
issues she discusses,and bioethicsin Japanis myprofes- position as (Wi) rationality is the criterion of humanhood/personhood;
(W2) rationalityis located in the
sional scholarlyconcernas well.
Of course medical technologyhas culturalbases and brain; (W3) if the brain is dead, the person cannot be
baggage.Scholarslike Durkheim and Kuhn have identi- rational;(W4) ifpersonscannot be rational,theyare not
244
CURRENT
ANTHROPOLOGY
OHNUKI-TIERNEY
246
1 CURRENT
ANTHROPOLOGY
FUNABIKI
in Tokyo,whereI foundthat30-40%
of the earrings
OHNUKI-TIERNEY
I. LORBER
248
1 CURRENT
ANTHROPOLOGY
Reply
EMIKO
OHNUKI-TIERNEY
94
brainstemas an anatomical partis arguablynot universal, not to mention its functionsas recognizedin biomedicine. In both his concernwith the dementedand
his discussion of the persistentvegetative state, an
acutely disturbingissue in the United States, I detect
Cogito ergosum as the definingfeatureof personhood.
Lorber,anothertransplantsurgeon,introducesa fascinatinghistoryfromvarious partsof the world of actual
and conceptualantecedentsfororgantransplants.A systematic study of the distinctionbetween literal and
symbolicobjects or acts would be an importantcontribution to anthropology-forexample, considerationof
a literal giftof self,that is, one's organ,vs. a symbolic
giftofself-Mauss's (I966
[I9.25])
thesis.Soimportant
OHNUKI-TIERNEY
I974 [I9721:I94);
which economically less developed societies are subjected. My reason is the more imminentdangerof economic pressureto victimize the poor in poor countries.
I know that Japanesehave purchasedorgans,but I have
neverheardof theirsellingtheirorgansas do some people in India, whose only way of buildinga brickhouse
or accumulatingenough money fora dowryis the sale
of self (see Asahi Shinbun,January4, I994).
In response to otherpoints raised by Becker,I shall
tryto focus on theoreticaland methodologicalissues,
althoughto do so will call forfurtherdetails ofJapanese
culture.I welcome the opportunityto introducecomplexitiesand nuances of Japanesecultureand anthropological argumentswhich I could not include in the article.
AlthoughI did not belaborthe point,I have long emphasized the existence of multiple cosmologies and
structuresoffeelingsand thoughts.For example,forthe
Sakhalin Ainu, the formalizedcosmologythat empowers men is expressedin the bear ceremony,but the one
which celebrateswomen and theirpower is expressed
in shamanisticritual (Ohnuki-Tierney
I976b; I98I:
"Even" in the so-calledWesterntraditions,
I00-I03).
250
1 CURRENT
ANTHROPOLOGY
bates focus on metaphysicalvs. phenomenological,discursivevs. nondiscursivelogic, dualistic vs. nondualistic, and a host of other detailed distinctions in an
attempt to understand the native tradition(OhnukiTierneyI994) ratherthanreducingit to a Westerntradition as Becker does. To pick but one of Becker's earlier
"rationalists,"
Dogen(2I200-2I 3 5) emphasized
ddri(rea-
soning)(Heine I989,
I993),
buthis singlemostimpor-
curiousconflationindeed.
My concernis, at anyrate,not with intellectualtraditions but with the views of ordinarypeople, except for
certainpropositionsof high culturetransmittedand espoused by the folk as is the case with the rationalist
traditionin some Westernsocieties. As I stated in the
article,the Japanesecreditedthe Chinese withsai (capabilities, intellect,etc.) but identifiedthemselves with
"soul" long beforethis symbolicoppositionwas applied
to the Japanesevs. the West. The symbolicopposition
ofthe selfand a given otherexpressedas wakon kansai
(Japanesesoul and Chinese talent/brilliance)or wakon
y6sai (Japanesesoul and Westerntalent/brilliance)has
a longhistory(Ohnuki-Tierney
I993, Pollack I983)-
OHNUKI-TIERNEY
expressedby Funabiki).In this belief,the soul leaves via standingsof the Japaneseconceptionofthe bodyand its
the neck throughthe nostrilsor ears, establishingthe parts,a simplisticnotion of rationalityand consciouscustomofcoveringone's ears to preventone's soul from ness, a monolithic and decontextualized reading of
beinglured away at the time of death of someone close paintings,and a neglectoffolkas opposedto intellectual
(called mimifusagior tomobiki). Onryo, the soul of a culturesare presentedwithout a single citation except
deceased personwho has remorseor seeks vengeance,is of his own work-an articleand a forthcoming
book.
I cautioned that various otherdimensionsof the imbelievedto stay in the neck.
The seppuku suicide of warriorsderives from the plementationoftransplanttechnologywould not be dishunter'straditionoftakingthe slain animal's intestines. cussed (see n. 4) because my focus was on conceptual/
Medieval warriorsthrew their own intestines toward cultural/symbolic
issues, but Becker'scommentson the
the enemywhen they committedseppuku, therebyre- dangerof abuse of the technologyofferme an opportuleasing theirsouls fromtheirbodies. Japanesewarriors nityto clarifymy anthropologicalapproach.At a supertook an importantenemy's "head" because the "face" ficial level he is rightabout the absence of lawsuits
is the bodypartthat can most certainlyand easily iden- (thoughlitigationis increasingin Japan)broughtagainst
tifythe person;the intestinescan hardlyservethis pur- doctors by patients, the practice of seeking a second
pose. Furthermore,
as I said, the severingof the neck opinion,and the absence of whistle-blowingby a docbut here again I see him using a Western
accomplishedthe destructionof the gotai's intactness. tor'sinferiors,
Thus, takingthe enemy's "head" cannot serve as evi- yardstick.Anthropologistshave long been aware that
dence forbrain/head/rationality.
such cultural institutionsas taboos are an important
The sign of death forthe Japanesehas always been part of "non-Western"legal systems (see, e.g., Moore
stoppage of the breath. The word iki means both I986). Oftenordinarypeople are "actors ratherthan re"breath" and "life," and even today, as I noted, iki o actors" (Watson i993:82) skillfullyusing these day-tohikitoru(to withdrawone's breath)and iki ga kireta(the day practices. The Japanesethemselves are critical of
breathstopped)are the common expressionsfordeath. the absence of a legal verdicton Wada, the transplant
"Consciousness" (which Becker emphasizes but does surgeonwho is seen as having committeddouble murnot defineforJapaneseculture)is not the decisive crite- der in I968 (n. 3). Indeed, enormouspressurefromthe
rionfordeath, since the same expression(ishikiga na- mass media-with a whistle-blowerlike Tachibana,
kunaru [one loses consciousness]) is also used when cited in my article-and ordinarypeople have de facto
someone faints.Nor is consciousness a primarycrite- yieldeda verdictin this case; no heart transplantation
rion forpersonhoodas Becker claims. (On the impor- has since been performed.Similarly,the Takeuchi stantance ofhara and iki, see also Lock I980.)
dards,commissionedby the governmentto establishthe
A comprehensiveunderstandingofthe bodyand what medical criteriaforbraindeath (n. 2), include a minority
beinga human means to the Japanesein historicalper- opinion.In the Japanesedecision-makingprocess,votes
spectiveis clearly beyond the scope of my article and are rarelytaken,and a victoryof the "majority,"somethis reply. My argumenton the emotionalityof per- timeswith a marginof one, is not favored.Even though
sonhood in Japaneseculturewas intendedto highlight the minorityopinion was signed by only four,the Tathe point that here as in many cultures personhood keuchi standardshave acted as a deterrentto thepassage
should not and cannot be reducedto rationalityand the of legislationin favorofbraindeath as death. Similarly,
restof the body to an afterthought
of the brain.At any the legal prohibitionof traditionalmedicine has never
rate,of crucial importanceforhumans and theirlife in been effective;people have simplycontinuedto use it.
Japanesecultureis the soul, whose propertiesand func- This type of nonformalizedlegal system does allow
tions I describedin the articleas closer to emotionality roomforabuses, but we see abuses in the United States,
thanto rationality.I use the termas a roughtranslation wherelawsuits have become a routinerecourseforconand not as equivalent to the emotionalityembeddedin flict resolution. American transplantsurgeons of the
the Westernsymbolic dyad of rationality-emotionalityyoungergenerationfindit difficultto voice reservations
about this rapidlydevelopingtechnologybecause their
(Ohnuki-Tierneyn.d.a, b).
I am puzzled by Becker's insistence on whateverhe seniorshave built theirreputationson it and do not welmeans by "head," since the head simplydid not occupy come such a criticalstance.
an importantplace until the WesternrationalisttradiFinally,farfromhaving been "discarded,"the tradition became influentialamong the intellectualelite. In- tionsofherbaland energymedicine,baths and massage,
deed, among the parts included in the "head" it is the and acupunctureand spiritual counseling are thriving
kubi (neck) that was of crucial importanceforthe Japa- despiteefforts
to suppressthemtwice in recenthistory.
nese, not because of its link to the brainbut as the pas- Seekingto modernizethe nation,in I875 the Meiji govsage by which the soul leftthe body and as the tempo- ernmentrequiredkampo doctorsto pass an examination
raryseat of the onryo.In this connectionI must point in seven subjectsofWesternmedicinebeforetheycould
out that no Japanese,even today,would referto an en- practicekampo. ShortlyafterWorld War II, regarding
emy's "head"; it is always referredto as kubi. His themas "barbaricand unhygienic,"the Allied Forcesin
claim of a shared etymologyfor the Japanesewords Japanattemptedto eradicatemoxibustion,acupuncture,
forthe soul and the head is, like his claim of "count- massage, bone-setting,etc. (Ohnuki-TierneyI984:9Iless paintings,"absolutelygroundless.These misunder- 92). The Japanesefolk simply ignoredthe law, and re-
2521
ANTHROPOLOGY
CURRENT
centlykampo and these practiceshave made a phenomenal comeback. The support of the people has even
forcedthegovernmentto include thekampd treatments
of herbal medicine, acupuncture,and moxibustionin
healthinsurance.Temples and shrinesofferthe spiritual
and psychologicaldimensionsof wellness just as there
is an importanttherapeuticdimensionin, forexample,
Catholics' confessionsto priests.In additionto the daily
bathat home at bedtime(notbeforegoingout,as Americans do), onsen (hot springs)are flourishingnow that
affluent
Japaneseare able to go on holidaytrips(see Graburnn.d.).In factdomestictravel,includingvisitsto hot
springs,is the top (58%) leisureactivity,involvingsome
54 millionJapanese,the second most frequent(I 5%) besome I2 million(MorrisI990: i6ingskiing,involving
ofbaths
I7). Signs,includingubiquitous advertisement,
and traditionalmedicine are everywhere-on streetcorners,in streetcars,and in newspapers.Becker,who has
lived in Japanformanyyears,overlooksall these signs,
and it is thereforeno wonder that he projectshis own
obsession with the brain and rationalityonto the Japanese.
Daar and Lorberstressthe necessityofmutual understandingbetween biomedical professionalsand anthropologists. I have deliberatelymade my argumentpoto this end.
lemic, playingthe role of anthropologist,
PP. 30-37-
22I.
CURRIER,
[ASD]
RONALD.
sociation 260:8i6.
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1 CURRENT
ANTHROPOLOGY
MARILYN.
I992. After
nature:Englishkinshipin
thelate twentieth
century.Cambridge:CambridgeUniversity
Press.
STRATHERN,
TACHIBANA,
I991 (I982).
TAKASHI.
cussionon braindeath).Tokyo:Chuikoronsha.
TAMBIAH,
STANLEY
scopeofrationality.Cambridge:CambridgeUniversity
Press.
THOMAS,
KEITH.
York:Scribner.
VICTOR.
I967. "Betwixtand between:The liminalperiodin ritesde passage,"in Theforestofsymbols:Aspectsof
Ndemburitual,PP. 93-III. Ithaca:CornellUniversity
Press.
UMEHARA,
TAKESHI.
I992.
"Noshi Sokuratesuno to wa hantaisuru:Seimeieno ihu o wasuretagomanna noshirono
haisu" (Oppositionto therecognition
ofbraindeathby a studentofSocrates:Againstarrogant
supportofbraindeaththat
ignoresthe awe oflife),in "Noshi" to zoki ishoku(Braindeath
and organtransplantation).
EditedbyT. Umehara,pp. 207-36.
Tokyo:Asahi Shinbunsha.
TURNER,
KYOIKU
IINKAI
BUNKAKA
(Cultural Section,
Kyoiku Iinkai,YamaguchiPrefecture).
Editor.I980.Suo saru-
YAMAGUCHIKEN
mawashikinkyui
chosa hokokusho(Reportoftheurgentinvesat Su6). Yamaguchi:Prefectigationofmonkeyperformance
tureBoardofEducation.
YANAGITA, KUNIO. Editor.I95I. Minzokugakujiten(Ethnographicdictionary).
Tokyo:Tokyodo.
. i982a
TeihonYanagitaKunioshui(CollectedworksofYanagita
Kunio), vol. 30, PP. I36-47. Tokyo: Tsukuma Shobo.
. i982b (I929). "Sosei no enkakuni tsuite"(On thehistory
ofmortuary
ritual),in TeihonYanagitaKunioshiu(Collected
works of Yanagita Kunio), vol. I5, PP. 499-520. Tokyo: TsukumaShobo.
VAN GENNEP,
ARNOLD.
I96I (i909). The rites of passage. Chi. i982C |I933)."Imi to monoimino hanashi"(On taboos),
ofChicagoPress.
cago:University
in TeihonYanagitaKunioshui(CollectedworksofYanagita
VEATCH, R. I99I. "Generaldiscussion:The dilemmaofpostmorKunio),vol. 27, PP. 312-25. Tokyo:TsukumaShobo.
temorgandonation,"in Organreplacementtherapy:Ethics,
YOUNGNER, STUART J. I989. "Braindeath"and organretrieval:
justice,commerce.EditedbyW. Land and J.B. Dossetor,
A cross-sectional survey of knowledge and concepts among
health professionals. Journal
oftheAmericanMedical AssociaP. 3I7. Berlin: Springer-Verlag.
MIWA.
JURO, AND KAZUO
I992. Minshushugi to yuina
no kyoda (Cowardice called democracy). Shokun! 24(6):62-73.
WADA,
WATARI, TETSUYA.
I992.
tion 26i:2205.
[MVA]
S. J., M. ALLEN,
YOUNGNER,
E. T. BARLETT,
ET AL.
I985.
New
Psychological
and ethicalimplicationsoforganretrieval.
WATSON,
Prizes
The American Society forEthnohistoryannounces the
recipientsofits ErminieWheeler-Voegelinand RobertF.
Heizer AwardsforI993. The ErminieWheeler-Voegelin
Prizeforthe best book-lengthworkin ethnohistory
was
awarded to James Lockhart (Department of History,
Universityof California,Los Angeles) for The Nahuas
afterthe Conquest: A Social and Cultural Historyof
Wanted
Donations to the newly establishedSymbiosisFoundation of the Department of Cultural Anthropologyof
L. Eotvos Universityin Budapest to assist studentsand
youngfellowsin fieldworkand subsequentpublication.
The department'sthree main research programs-in
Piaristakoz i,
University,
I052
Budapest,Hungary.