The technology-driven demand for the extraction of human organs--mainly kidneys, but also liver lobes and single corneas--has created an illegal market in body parts. Based on ethnographic fieldwork, in this article I examine the body bazaar in Bangladesh: in particular, the process of selling organs and the experiences of 33 kidney sellers who are victims of this trade. The sellers' narratives reveal how wealthy buyers (both recipients and brokers) tricked Bangladeshi poor into selling their kidneys; in the end, these sellers were brutally deceived and their suffering was extreme. I therefore argue that the current practice of organ commodification is both exploitative and unethical, as organs are removed from the bodies of the poor by inflicting a novel form of bioviolence against them. This bioviolence is deliberately silenced by vested interest groups for their personal gain.

States are encouraged to include provisions on extraterritorial jurisdiction in their laws on transplant-related crimes and to collaborate with professionals and international authorities in the development of a global registry of transnational transplant activities. These actions would assist in the identification and evaluation of illicit activities and provide information that would help in developing strategies to deter and prevent them.

No abstract

No abstract

The rapid growth of organ transplantation has created an illegal market for human organs sourced from the destitute poor predominantly in the developing world. Drawing on challenging fieldwork, I investigate the lived experiences of organ sellers who sold their bodily organs on the black market of Bangladesh. Sellers’ narratives reveal that living without an organ is not just a bodily alteration, but instead it results in embodied suffering and ontological impairment of being in the world. Organ sellers reported that they experienced embodied suffering due to selling their vital organs, which violates long‐standing cultural practices, such as bodily integrity, body ownership, and human dignity. In addition, these sellers faced subjective suffering due to selling living parts of themselves. As they felt, selling an organ divided their whole body into two halves, which destroyed their homeostatic balance, ontological harmony, and affinity with recipients. Sellers referred to these embodied and subjective sufferings as “heavier selves.”