Experimental and clinical transplantation : official journal of the Middle East Society for Organ Transplantation · 2026
Organ Transplantation in Kazakhstan and Central Asia.
СтатьяОбзорНазвание и аннотация: Перевод пока не подготовлен
Обработка статьи · этапы, ошибки и управление
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Ошибки и ограничения
История · было → стало
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Kuttymuratov Gani, Bikhanov Nurzhan, Suleimenov Timur, Alatayev Bagdat, Zainalov Akimzhan, Tulegenov Dinmukhamed, Bagitzhanov Temirlan, Amirkhan Telman, Karabayeva Aigul, Ayaganov Askar
Аннотация
OBJECTIVES: This study evaluated the current landscape of deceased organ donation across the 5 Central Asian nations ( Kazakhstan, Uzbekistan, Tajikistan, Kyrgyzstan, and Turkmenistan ) and identified the multifactorial causes behind the regional "transplant gap." The study specifically focused on renal transplant programs, which constitute the vast majority of transplant activities and waiting lists in the region.
MATERIALS AND METHODS: We conducted a comprehensive analysis using a multidisciplinary approach, which included an audit of national legislative frameworks and official health ministry reports from 1972 to 2024. We performed qualitative synthesis on expert discourse from theologians, health care professionals ( including urologists and transplant surgeons ), and bioethicists to identify informal socio - cultural barriers. The study conformed to the 1975 Helsinki Declaration guidelines.
RESULTS: Despite modern legal frameworks permitting deceased donation, clinical implementation remains nonexistent in most of the 5 republics, with activity almost exclusively limited to living related kidney and liver donation. Kazakhstan is the only nation with a sustained deceased donor program, where kidney transplants represent approximately 90 % of the national waiting list. However, the region faces a staggering 88 % family refusal rate. Religious misconceptions and the enduring influence of Tengrist "intact body" taboos were identified as pivotal factors hindering the transition from living to deceased donation.
CONCLUSIONS: The failure of deceased donation programs in Central Asia is rooted in a unique synthesis of "Folk Islam" and ancestral nomadic traditions. Because the regional transplant capacity is primarily centered around urological and nephrological care, national strategies must integrate cultural resonance into these clinical settings. Success depends on reframing organ donation as a modern manifestation of traditional nomadic values through partnerships between medical specialists and religious leaders.
MATERIALS AND METHODS: We conducted a comprehensive analysis using a multidisciplinary approach, which included an audit of national legislative frameworks and official health ministry reports from 1972 to 2024. We performed qualitative synthesis on expert discourse from theologians, health care professionals ( including urologists and transplant surgeons ), and bioethicists to identify informal socio - cultural barriers. The study conformed to the 1975 Helsinki Declaration guidelines.
RESULTS: Despite modern legal frameworks permitting deceased donation, clinical implementation remains nonexistent in most of the 5 republics, with activity almost exclusively limited to living related kidney and liver donation. Kazakhstan is the only nation with a sustained deceased donor program, where kidney transplants represent approximately 90 % of the national waiting list. However, the region faces a staggering 88 % family refusal rate. Religious misconceptions and the enduring influence of Tengrist "intact body" taboos were identified as pivotal factors hindering the transition from living to deceased donation.
CONCLUSIONS: The failure of deceased donation programs in Central Asia is rooted in a unique synthesis of "Folk Islam" and ancestral nomadic traditions. Because the regional transplant capacity is primarily centered around urological and nephrological care, national strategies must integrate cultural resonance into these clinical settings. Success depends on reframing organ donation as a modern manifestation of traditional nomadic values through partnerships between medical specialists and religious leaders.