Artigos de revistas sobre o tema "International Council of Scientific Unions. Scientific Committee on Problems of the Environment"

ABSTRACTAs the fourth International Polar Year (IPY) 2007–2008, gets into full swing it is timely to reflect on the history of development of international scientific collaboration in the IPYs since the first one in 1882–1883, including the third, which evolved into the International Geophysical Year (IGY) of 1957–1958. The success of international scientific collaboration in the IGY led the International Council for Science (ICSU), the body that managed the IGY, to create the Scientific Committee on Antarctic Research (SCAR) to carry forward the collaboration in Antarctic science that had begun during the IGY. This year, 2008, seems an appropriate time to undertake such an historical review, given that we are not only midway through the fourth IPY, but also that it is SCAR's 50th anniversary; the first SCAR meeting having been held in The Hague on 3–5 February 1958. Since SCAR's membership began with 12 member countries and 4 ICSU unions, membership has grown to 34 countries and 8 ICSU unions, with more expected to join at the 30th meeting of SCAR in Moscow in July 2008. Both SCAR's activities and those of the fourth IPY benefit from international collaboration not only between scientists, but also between the national Antarctic operations managers, working together through the Council of Managers of National Antarctic Programmes (COMNAP), and national policy makers working together through the Antarctic Treaty mechanisms. Thanks to all their efforts, the IPY of 2007–2009 will leave behind a legacy of enhanced observing systems for documenting the status and change of all aspects of the Antarctic environment as the basis for improved forecasting of its future condition. SCAR expects to play a major role in the design of those systems and their use to improve scientific understanding of the place of the Antarctic in the global environmental system, and the pace and direction of change within that system.

The article deals with the initiatives of the CMEA member states in the field of environmental protection. The holding of the UN conference on the environment in Stockholm in 1972 actualized the environmental agenda both in the world and within the socialist camp. In parallel with the preparations for the UN conference in 1972, the journal “Problems of Peace and Socialism” held an international symposium “Marxism-Leninism and the Problems of Environmental Conservation”. This event was designed to develop a common point of view for communist parties on environmental protection. In 1976, an international meeting on environmental protection was held at the CMEA Secretariat. The meeting was organized by the Institute of Economics of the World Socialist System of the USSR Academy of Sciences and the Committee on Scientific and Technical Cooperation of CMEA. The main issues of the meeting were related to the state policy on environmental protection and use of natural resources in the CMEA member countries. Thus it can be stated that in the CMEA countries, as well as all over the world, since the 1970s the attention to environmental issues began to grow. At the same time, environmental rhetoric was often in conflict with the current objectives of the economies of the CMEA countries. Although the official discourse was dominated by the idea of aspirations for the future, the leaders preferred to solve the problems of the current moment.

The scientific discussion concerning the development of the promising approaches for phyto-diversity conservation and the rational use of plant resources in Russian Federation was held at the Presidium of the Russian Academy of Sciences in December 2019. After the reports of leading scientists from biological institutes, a resolution No. 195 dated December 10, 2019 «Global changes in terrestrial ecosystems of Russia in the 21st century: challenges and opportunities» was adopted. The resolution includes a set of priority scientific aims including the development and application of modern technologies for inventory of the plant communities and the development of vegetation classification in Russia. As a result of the opinion exchange between phytocoenologists from different regions, the Concept of Russian Vegetation Classification was proposed. It is based on the following principles. 1. The use of the ecological-floristic approach and the hierarchy of the main syntaxonomic categories applied for the Classification of Vegetation of Europe. 2. Development of the Russian archive of geobotanical relevés and syntaxa in accordance with international standards and with the remote access functions. 3. Application of strict rules for syntaxon names formulated in the International Code of Phytosociological Nomenclature. The Concept assumes the development of a special program «Russian Vegetation Classification» with the justification of the necessity for targeted funding of the program in Research Institutions and Universities involved for solving this scientific problem on the principle of network collaboration. The final results of this program will be represented in the multi-volume publication «Vegetation of Russia». A shortened version of the Concept (English version was kindly revised by Dr. Andrew Gillison, Center for Biodiversity Management, Cairns, Queensand, Australia) is below. Vegetation classification of Russia Research Program Concept Systematic classification and inventory of plant communities (phytocoenoses) is fundamental to the study and forecasting of contemporary complex processes in the biosphere, controlled among other factors, by global climate change. Vegetation classification serves as a common language that enables professionals in various fields of science to communicate and interact with each other in the process of studying and formulating practical ecosystem-related management decisions. Because plant community types can carry a great deal of information about the environment, nearly all approaches to simulation of changes in global biota are based inevitably on vegetation categories. Phytocoenosis is a keystone element when assessing the biodiversity genetic potential, formulating decisions in biological resource management and in sustaining development across Russian territories. Among the world’s vegetation classification systems, phytosociology is a system in which the concept of plant association (basic syntaxon) is the basic element in the classification of phytocoenoses. The phytosociological approach as applied in this concept proposal, has its origins in the Brussels Botanical Congress in 1910. However, despite the broad acceptance of phytocoenotic diversity as a fundamental methodological tool for understanding biosphere processes and managing biological resources nowadays, we still lack a unified approach as to its systematization at both global and country levels with the consequence that, there is no a single classification system. The results obtained by vegetation scientists working under European Vegetation Survey led by L. Mucina became the effective reference for international cooperation in vegetation classification. In the last 17 years they have produced a system of vegetation classification of Europe, including the European part of Russia (Mucina et al., 2016. «Vegetation of Europe: hierarchical floristic classification system of vascular plant, bryophyte, lichen, and algal communities»). Despite the fact that «Vegetation of Europe» is based on ecological and floristic principles, it nevertheless represents an example of the synthesis of one of the most effective approaches to systematizing vegetation diversity by different vegetation science schools. The synthetic approach implemented in this study assumes full accounting of the ecological indicative significance of the floristic composition and structure of plant community and habitat attributes. The approach has already demonstrated its high efficiency for understanding and forecast modeling both natural and anthropogenic processes in the biosphere, as well as in assessment of the environmental and resource significance of vegetation (ref). The demand for this approach is supported by its implementation in a number of pan-European and national projects: NATURE 2000, CORINE, CarHAB, funded at the state and pan-European levels. Currently, one of the main systems for the study and protection of habitats within the framework of environmental programs of the European Union (Davies, Moss, 1999; Rodwell et al., 2002; Moss, 2008; Linking..., 2015; Evans et al., 2018) is EUNIS (European Nature Information System), the framework of which is a multilevel classification of habitats in Europe has been established. EUNIS was used as the basis for the preparation and establishment of the Red List of European Habitats (Rodwell et al., 2013). It is approved by the Commission of the European Union (EU) (Habitats Directive 92/43 / EEC, Commission of the European Communities) for use in environmental activities of EU countries. In its Resolution of 10.12.2019, the Presidium of the Russian Academy of Sciences (RAS) expressed the need in a modern vegetation classification for the assessment of the ecosystem transformations under current climate changes and increasing anthropogenic impacts, as well as in development of effective measures for the conservation and rational use of plant resources of Russia. The resolution recommended the development of the Concept of Vegetation Classification of Russia to the Science Council for biodiversity and biological resources (at RAS Department of biological sciences — Section of Botany). As a consequence, a group of Russian vegetation researchers has developed the Concept for Vegetation Classification of Russia and proposed principles and a plan for its implementation. Aim Elaboration of a system of vegetation classification of Russia reflecting the natural patterns of plant communities formation at different spatial and geographical levels and serving as the fundamental basis for predicting biosphere processes, science-based management of bioresources, conservation of biodiversity and, ultimately, rational nature management for planning sustainable development of its territories. Research goals 1. Development of fundamental principles for the classification of vegetation by synthesis of the achievements of Russian and world’s vegetation science. 2. Inventory of plant community diversity in Russia and their systematization at different hierarchical levels. Elaboration and publication of a Prodromus of vegetation of Russia (syntaxon checklist) with an assessment of the correctness of syntaxa, their Nomenclatural validization and bibliography. Preparation and publication of a book series «Vegetation of Russia» with the entire classification system and comprehensive description of all syntaxonomic units. 3. The study of bioclimatic patterns of the phytocoenotic diversity in Russia for predictive modeling of biosphere processes. Assessment of qualitative changes in plant cover under global climate change and increasing anthropogenic impact in its various forms. 4. Assessment of the conservation value of plant communities and ecosystems. Habitat classification within Russia on the basis of the vegetation classification with a reference to world experience. 5. Demonstration of the opportunities of the vegetation classification for the assessment of actual plant resources, their future prognoses under climate and resource use change, optimization of nature management, environmental engineering and planning of projects for sustainable development. Basic principles underlying the vegetation classification of Russia I. Here we address the synthesis of accumulated theoretical ideas about the patterns of vegetation diversity and the significant features of phytocoenoses. The main goal is to identify the most significant attributes of the plant cover at different hierarchical levels of classification: floristic, structural-phytocoenotic, ecotopic and geographical.We propose the following hierarchy of the main syntaxonomical categories used in the classification of European vegetation (Mucina et al., 2016) by the ecological-floristic approach (Braun-Blanquet): Type of vegetation, Class, Order, Alliance, Association. Applying the ecological-floristic approach to the vegetation classification of Russia will maximize the use of the indicative potential of the plant community species composition to help solve the complex tasks of modern ecology, notably plant resource management, biodiversity conservation, and the forecast of vegetation response to environmental change of environment changes. II. We plan to establish an all-Russian archive of geobotanical relevés in accordance with international standards and reference information system on the syntaxonomical diversity coupled with implemented remote access capabilities. At present, the archives in botanical, biological, environmental and geographical institutes of the Russian Academy of Sciences, as well as those of universities, have accumulated a large mass of geobotanical relevés for most regions of Russia (according to preliminary estimates — more than 300,000). These documents, which are fundamental to solving the most important national tasks for the conservation and monitoring of the natural human environment, need to be declared a National treasure. In this respect, the development of the all-Russian Internet portal for the vegetation classification is an urgent priority. III. The vegetation classification procedure will be based on a generalization of field data (geobotanical relevés) performed in accordance with international standards, using up-to-date mathematical and statistical methods and information technology. IV. The vegetation classification of Russia will be based on strict rules for naming of syntaxa, according to their validity as formulated in the International Code of Phytosociological Nomenclature, which is constantly being improved (Weber et al., 2020). These underlying principles will help develop the ecological indicative potential of a wide range of vegetation features that can be used to focus on solving a range of global and regional ecology problems, plant resources management, biodiversity protection, and forecasting of the consequences of environmental changes. Prospects for the implementation of the concept «Vegetation classification of Russia» At present, the academic research centers and universities of Moscow, St. Petersburg, Novosibirsk, Vladivostok, Irkutsk, Murmansk, Crimea, Bashkiria, Komi and other regions have sufficient scientific potential to achieve the goals in the framework of the special Program of the Russian Academy of Sciences — that is, to develop a vegetation classification of Russia. To achieve this goal will require: - organization of a network of leading teams within the framework of the Scientific Program of the Russian Academy of Sciences «Vegetation classification of Russia», adjustment of the content of state assignment with the allocation of additional funding. - approval of the thematic Program Committee by the RAS for the development of organizational approaches and elaboration of specific plans for the realization of the Scientific Program, - implementation of the zonal-geographical principle in organization of activity on developing the regional classifications and integrating them into a single classification system of the vegetation of Russia. - ensuring the integration of the system of vegetation classification of Russia with similar systems in the countries of the former USSR, Europe, USA, China, Japan, etc. Potential organizations-participants in the scientific Program — 18 institutes of the Russian Academy of Sciences and 8 Universities. Estimated timelines of the implementation of the concept «Vegetation classification of Russia» — 2021–2030. General schedule for the entire period of research 2021. Approval of classification principles, unified methodical and methodological approaches by project participants. Discussion and elaboration of the rules of organization of the all-Russian archive of geobotanical relevés and syntaxa. 2022–2026. Formation of all-Russian archive of geobotanical relevés and syntaxa. Development of plant community classification and identification of the potential indicative features of units of different ranks based on quantitative methods and comparative syntaxonomic analysis with existing classification systems in Europe, North and East Asia. Justification of new concepts for key syntaxa. The study of environmental and geographical patterns of the vegetation diversity in Russia using up-to-date methods of ordination modeling and botany-geography ana­lysis. 2022. Publication of a Prodromus of vegetation classification of Russia. Schedule for the publication of volumes of the «Vegetation classification of Russia» 2023. «Boreal forests and pre-tundra woodlands» 2024. «Forests of the temperate zone» 2025. «Tundra and polar deserts» and «Alpine ve­getation» 2026. «Steppe vegetation» and «Meadow vegetation» 2027. «Aquatic and bog vegetation» 2028. «Halophytic vegetation» 2029. «Synanthropic vegetation» 2027–2030. Development of criteria for assessing the environmental significance of the plant community syntaxonomic categories for various natural zones based on world criteria. Preparation of the volume «Classification of habitats of Russia and assessment of their environmental significance».

The life path, scientific-pedagogical and public activity of Volodymyr Sokurenko – a prominent Ukrainian jurist, doctor of law, professor, talented teacher of the Lviv Law School of Franko University are analyzed. It is found out that after graduating from a seven-year school in Zaporizhia, V. Sokurenko entered the Zaporizhia Aviation Technical School, where he studied two courses until 1937. 1/10/1937 he was enrolled as a cadet of the 2nd school of aircraft technicians named after All-Union Lenin Komsomol. In 1938, this school was renamed the Volga Military Aviation School, which he graduated on September 4, 1939 with the military rank of military technician of the 2nd category. As a junior aircraft technician, V. Sokurenko was sent to the military unit no. 8690 in Baku, and later to Maradnyany for further military service in the USSR Air Force. From September 4, 1939 to March 16, 1940, he was a junior aircraft technician of the 50th Fighter Regiment, 60th Air Brigade of the ZAK VO in Baku. The certificate issued by the Railway District Commissariat of Lviv on January 4, 1954 no. 3132 states that V. Sokurenko actually served in the staff of the Soviet Army from October 1937 to May 1946. The same certificate states that from 10/12/1941 to 20/09/1942 and from 12/07/1943 to 08/03/1945, he took part in the Soviet-German war, in particular in the second fighter aviation corps of the Reserve of the Supreme Command of the Soviet Army. In 1943 he joined the CPSU. He was awarded the Order of the Patriotic War of the 1st degree and the Order of the Red Star (1943) as well as 9 medals «For Merit in Battle» during the Soviet-German war. With the start of the Soviet-German war, the Sokurenko family, like many other families, was evacuated to the town of Kamensk-Uralsky in the Sverdlovsk region, where their father worked at a metallurgical plant. After the war, the Sokurenko family moved to Lviv. In 1946, V. Sokurenko entered the Faculty of Law of the Ivan Franko Lviv State University, graduating with honors in 1950, and entered the graduate school of the Lviv State University at the Department of Theory and History of State and Law. V. Sokurenko successfully passed the candidate examinations and on December 25, 1953 in Moscow at the Institute of Law of the USSR he defended his thesis on the topic: «Socialist legal consciousness and its relationship with Soviet law». The supervisor of V. Sokurenko's candidate's thesis was N. Karieva. The Higher Attestation Commission of the Ministry of Culture of the USSR, by its decision of March 31, 1954, awarded V. Sokurenko the degree of Candidate of Law. In addition, it is necessary to explain the place of defense of the candidate's thesis by V. Sokurenko. As it is known, the Institute of State and Law of the USSR has its history since 1925, when, in accordance with the resolution of the Presidium of the Central Executive Committee of March 25, 1925, the Institute of Soviet Construction was established at the Communist Academy. In 1936, the Institute became part of the USSR Academy of Sciences, and in 1938 it was reorganized into the Institute of Law of the USSR Academy of Sciences. In 1941–1943 it was evacuated to Tashkent. In 1960-1991 it was called the Institute of State and Law of the USSR Academy of Sciences. In Ukraine, there is the Institute of State and Law named after V. Koretsky of the NAS of Ukraine – a leading research institution in Ukraine of legal profile, founded in 1949. It is noted that, as a graduate student, V. Sokurenko read a course on the history of political doctrines, conducted special seminars on the theory of state and law. After graduating from graduate school and defending his thesis, from October 1, 1953 he was enrolled as a senior lecturer and then associate professor at the Department of Theory and History of State and Law at the Faculty of Law of the Lviv State University named after Ivan Franko. By the decision of the Higher Attestation Commission of the Ministry of Higher Education of the USSR of December 18, 1957, V. Sokurenko was awarded the academic title of associate professor of the «Department of Theory and History of State and Law». V. Sokurenko took an active part in public life. During 1947-1951 he was a member of the party bureau of the party organization of LSU, worked as a chairman of the trade union committee of the university, from 1955 to 1957 he was a secretary of the party committee of the university. He delivered lectures for the population of Lviv region. Particularly, he lectured in Turka, Chervonohrad, and Yavoriv. He made reports to the party leaders, Soviet workers as well as business leaders. He led a philosophical seminar at the Faculty of Law. He was a deputy of the Lviv City Council of People's Deputies in 1955-1957 and 1975-1978. In December 1967, he defended his doctoral thesis on the topic: «Development of progressive political thought in Ukraine (until the early twentieth century)». The defense of the doctoral thesis was approved by the Higher Attestation Commission on June 14, 1968. During 1960-1990 he headed the Department of Theory and History of State and Law; in 1962-68 and 1972-77 he was the dean of the Law Faculty of the Ivan Franko Lviv State University. In connection with the criticism of the published literature, on September 10, 1977, V. Sokurenko wrote a statement requesting his dismissal from the post of Dean of the Faculty of Law due to deteriorating health. During 1955-1965 he was on research trips to Poland, Czechoslovakia, Romania, Austria, and Bulgaria. From August 1966 to March 1967, in particular, he spent seven months in the United States, England and Canada as a UN Fellow in the Department of Human Rights. From April to May 1968, he was a member of the government delegation to the International Conference on Human Rights in Iran for one month. He spoke, in addition to Ukrainian, English, Polish and Russian. V. Sokurenko played an important role in initiating the study of an important discipline at the Faculty of Law of the Lviv University – History of Political and Legal Studies, which has been studying the history of the emergence and development of theoretical knowledge about politics, state, law, ie the process of cognition by people of the phenomena of politics, state and law at different stages of history in different nations, from early statehood and modernity. Professor V. Sokurenko actively researched the problems of the theory of state and law, the history of Ukrainian legal and political thought. He was one of the first legal scholars in the USSR to begin research on the basics of legal deontology. V. Sokurenko conducted extensive research on the development of basic requirements for the professional and legal responsibilities of a lawyer, similar to the requirements for a doctor. In further research, the scholar analyzed the legal responsibilities, prospects for the development of the basics of professional deontology. In addition, he considered medical deontology from the standpoint of a lawyer, law and morality, focusing on internal (spiritual) processes, calling them «the spirit of law.» The main direction of V. Sokurenko's research was the problems of the theory of state and law, the history of legal and political studies. The main scientific works of professor V. Sokurenko include: «The main directions in the development of progressive state and legal thought in Ukraine: 16th – 19th centuries» (1958) (Russian), «Democratic doctrines about the state and law in Ukraine in the second half of the 19th century (M. Drahomanov, S. Podolynskyi, A. Terletskyi)» (1966), «Law. Freedom. Equality» (1981, co-authored) (in Russian), «State and legal views of Ivan Franko» (1966), «Socio-political views of Taras Shevchenko (to the 170th anniversary of his birth)» (1984); «Political and legal views of Ivan Franko (to the 130th anniversary of his birth)» (1986) (in Russian) and others. V. Sokurenko died on November 22, 1994 and was buried in Holoskivskyi Cemetery in Lviv. Volodymyr Sokurenko left a bright memory in the hearts of a wide range of scholars, colleagues and grateful students. The 100th anniversary of the Scholar is a splendid opportunity to once again draw attention to the rich scientific heritage of the lawyer, which is an integral part of the golden fund of Ukrainian legal science and education. It needs to be studied, taken into account and further developed.

The Ocean Biogeographic Information System (OBIS) began in 2000 as the repository for data from the Census of Marine Life. Since that time, OBIS has expanded its goals beyond simply hosting data to supporting more aspects of marine conservation (Pooter et al. 2017). In order to accomplish those goals, the OBIS secretariat in partnership with its European node (EurOBIS) hosted at the Flanders Marine Institute (VLIZ, Belgium), and the Intergovernmental Oceanographic Commission (IOC) Committee on International Oceanographic Data and Information Exchange (IODE, 23rd session, March 2015, Brugge) established a 2-year pilot project to address a particularly problematic issue that environmental data collected as part of marine biological research were being disassociated from the biological data. OBIS-Event-Data is the solution that was developed from that pilot project, which devised a method for keeping environmental data together with the biological data (Pooter et al. 2017). OBIS is seeking early adopters of the new data standard OBIS-Event-Data from among the marine biodiversity monitoring communities, to further validate the data standard, and develop data products and scientific applications to support the enhancement of Biological and Ecosystem Essential Ocean Variables (EOVs) in the framework of the Global Ocean Observing System (GOOS) and the Marine Biodiversity Observation Network of the Group on Earth Observations (GEO BON MBON). After the successful 2-year IODE pilot project OBIS-ENV-DATA, the IOC established a new 2-year IODE pilot project OBIS-Event-Data for Scientific Applications (2017-2019). The OBIS-Event-Data data standard, building on Darwin Core, provides a technical solution for combined biological and environmental data, and incorporates details about sampling methods and effort, including event hierarchy. It also implements standardization of parameters involved in biological, environmental, and sampling details using an international standard controlled vocabulary (British Oceanographic Data Centre Natural Environment Research Council). A workshop organized by IODE/OBIS in April brought together major animal tagging and tracking networks such as the Ocean Tracking Network (OTN), the Animal Telemetry Network (ATN), the Integrated Marine Observing System (IMOS), the European Tracking Network (ETN) and the Acoustic Tracking Array Platform (ATAP) to test the OBIS-Event-Data standard through the development of some data products and science applications. Additionally, this workshop contributes to the further maturation of the GOOS EOV on fish as well as the EOV on birds, mammals and turtles. We will present the outcomes as well as any lessons learned from this workshop on problems, solutions, and applications of using Darwin Core/OBIS-Event-Data for bio-logging data.

Frederick Edward (‘Ned’) Warner's childhood home was a London County Council flat in north London. He won a scholarship to Bancroft's School, where he was successful in both academic and sporting activities and was awarded an Exhibition to read chemistry at University College London. Following this chemistry degree he took a diploma in chemical engineering. Sport, debates and left-wing politics dominated his student years. Warner was at the forefront in developing health, safety, risk assessment and environmental policies, particularly in their implementation to chemical process plant; early professional experience in several chemical manufacturing companies and extensive wartime work associated with acid manufacture had driven this commitment. He was a leading figure in the creation of the consulting company Cremer and Warner, and was appointed court expert to the Court of Enquiry following the Flixborough explosion in 1974. As treasurer of the Scientific Committee on Problems of the Environment, he chaired three of its major projects: Environmental Consequences of Nuclear War; Pathways of Artificial Radionucleotides; and Radiation from Nuclear Test Explosions. His expertise in the environmental effects of radiation put him in a position to lead the first international team to Chernobyl after the reactor meltdown in 1986. Warner served on many governmental, professional and academic bodies, particularly the Institution of Chemical Engineers, of which he was president in 1966–1967. He was knighted in 1968 for services to chemical engineering, was elected to the Royal Society in 1976 and was a founder fellow of the Fellowship of Engineering (now the Royal Academy of Engineering). He died in 2010, aged 100.

Photo ID 158378414 © Eduard Muzhevskyi | Dreamstime.com ABSTRACT There is a debate about the ethical implications of using human embryos in stem cell research, which can be influenced by cultural, moral, and social values. This paper argues for an adaptable framework to accommodate diverse cultural and religious perspectives. By using an adaptive ethics model, research protections can reflect various populations and foster growth in stem cell research possibilities. INTRODUCTION Stem cell research combines biology, medicine, and technology, promising to alter health care and the understanding of human development. Yet, ethical contention exists because of individuals’ perceptions of using human embryos based on their various cultural, moral, and social values. While these disagreements concerning policy, use, and general acceptance have prompted the development of an international ethics policy, such a uniform approach can overlook the nuanced ethical landscapes between cultures. With diverse viewpoints in public health, a single global policy, especially one reflecting Western ethics or the ethics prevalent in high-income countries, is impractical. This paper argues for a culturally sensitive, adaptable framework for the use of embryonic stem cells. Stem cell policy should accommodate varying ethical viewpoints and promote an effective global dialogue. With an extension of an ethics model that can adapt to various cultures, we recommend localized guidelines that reflect the moral views of the people those guidelines serve. BACKGROUND Stem cells, characterized by their unique ability to differentiate into various cell types, enable the repair or replacement of damaged tissues. Two primary types of stem cells are somatic stem cells (adult stem cells) and embryonic stem cells. Adult stem cells exist in developed tissues and maintain the body’s repair processes.[1] Embryonic stem cells (ESC) are remarkably pluripotent or versatile, making them valuable in research.[2] However, the use of ESCs has sparked ethics debates. Considering the potential of embryonic stem cells, research guidelines are essential. The International Society for Stem Cell Research (ISSCR) provides international stem cell research guidelines. They call for “public conversations touching on the scientific significance as well as the societal and ethical issues raised by ESC research.”[3] The ISSCR also publishes updates about culturing human embryos 14 days post fertilization, suggesting local policies and regulations should continue to evolve as ESC research develops.[4] Like the ISSCR, which calls for local law and policy to adapt to developing stem cell research given cultural acceptance, this paper highlights the importance of local social factors such as religion and culture. I. Global Cultural Perspective of Embryonic Stem Cells Views on ESCs vary throughout the world. Some countries readily embrace stem cell research and therapies, while others have stricter regulations due to ethical concerns surrounding embryonic stem cells and when an embryo becomes entitled to moral consideration. The philosophical issue of when the “someone” begins to be a human after fertilization, in the morally relevant sense,[5] impacts when an embryo becomes not just worthy of protection but morally entitled to it. The process of creating embryonic stem cell lines involves the destruction of the embryos for research.[6] Consequently, global engagement in ESC research depends on social-cultural acceptability. a. US and Rights-Based Cultures In the United States, attitudes toward stem cell therapies are diverse. The ethics and social approaches, which value individualism,[7] trigger debates regarding the destruction of human embryos, creating a complex regulatory environment. For example, the 1996 Dickey-Wicker Amendment prohibited federal funding for the creation of embryos for research and the destruction of embryos for “more than allowed for research on fetuses in utero.”[8] Following suit, in 2001, the Bush Administration heavily restricted stem cell lines for research. However, the Stem Cell Research Enhancement Act of 2005 was proposed to help develop ESC research but was ultimately vetoed.[9] Under the Obama administration, in 2009, an executive order lifted restrictions allowing for more development in this field.[10] The flux of research capacity and funding parallels the different cultural perceptions of human dignity of the embryo and how it is socially presented within the country’s research culture.[11] b. Ubuntu and Collective Cultures African bioethics differs from Western individualism because of the different traditions and values. African traditions, as described by individuals from South Africa and supported by some studies in other African countries, including Ghana and Kenya, follow the African moral philosophies of Ubuntu or Botho and Ukama, which “advocates for a form of wholeness that comes through one’s relationship and connectedness with other people in the society,”[12] making autonomy a socially collective concept. In this context, for the community to act autonomously, individuals would come together to decide what is best for the collective. Thus, stem cell research would require examining the value of the research to society as a whole and the use of the embryos as a collective societal resource. If society views the source as part of the collective whole, and opposes using stem cells, compromising the cultural values to pursue research may cause social detachment and stunt research growth.[13] Based on local culture and moral philosophy, the permissibility of stem cell research depends on how embryo, stem cell, and cell line therapies relate to the community as a whole. Ubuntu is the expression of humanness, with the person’s identity drawn from the “’I am because we are’” value.[14] The decision in a collectivistic culture becomes one born of cultural context, and individual decisions give deference to others in the society. Consent differs in cultures where thought and moral philosophy are based on a collective paradigm. So, applying Western bioethical concepts is unrealistic. For one, Africa is a diverse continent with many countries with different belief systems, access to health care, and reliance on traditional or Western medicines. Where traditional medicine is the primary treatment, the “’restrictive focus on biomedically-related bioethics’” [is] problematic in African contexts because it neglects bioethical issues raised by traditional systems.”[15] No single approach applies in all areas or contexts. Rather than evaluating the permissibility of ESC research according to Western concepts such as the four principles approach, different ethics approaches should prevail. Another consideration is the socio-economic standing of countries. In parts of South Africa, researchers have not focused heavily on contributing to the stem cell discourse, either because it is not considered health care or a health science priority or because resources are unavailable.[16] Each country’s priorities differ given different social, political, and economic factors. In South Africa, for instance, areas such as maternal mortality, non-communicable diseases, telemedicine, and the strength of health systems need improvement and require more focus[17] Stem cell research could benefit the population, but it also could divert resources from basic medical care. Researchers in South Africa adhere to the National Health Act and Medicines Control Act in South Africa and international guidelines; however, the Act is not strictly enforced, and there is no clear legislation for research conduct or ethical guidelines.[18] Some parts of Africa condemn stem cell research. For example, 98.2 percent of the Tunisian population is Muslim.[19] Tunisia does not permit stem cell research because of moral conflict with a Fatwa. Religion heavily saturates the regulation and direction of research.[20] Stem cell use became permissible for reproductive purposes only recently, with tight restrictions preventing cells from being used in any research other than procedures concerning ART/IVF. Their use is conditioned on consent, and available only to married couples.[21] The community's receptiveness to stem cell research depends on including communitarian African ethics. c. Asia Some Asian countries also have a collective model of ethics and decision making.[22] In China, the ethics model promotes a sincere respect for life or human dignity,[23] based on protective medicine. This model, influenced by Traditional Chinese Medicine (TCM), [24] recognizes Qi as the vital energy delivered via the meridians of the body; it connects illness to body systems, the body’s entire constitution, and the universe for a holistic bond of nature, health, and quality of life.[25] Following a protective ethics model, and traditional customs of wholeness, investment in stem cell research is heavily desired for its applications in regenerative therapies, disease modeling, and protective medicines. In a survey of medical students and healthcare practitioners, 30.8 percent considered stem cell research morally unacceptable while 63.5 percent accepted medical research using human embryonic stem cells. Of these individuals, 89.9 percent supported increased funding for stem cell research.[26] The scientific community might not reflect the overall population. From 1997 to 2019, China spent a total of $576 million (USD) on stem cell research at 8,050 stem cell programs, increased published presence from 0.6 percent to 14.01 percent of total global stem cell publications as of 2014, and made significant strides in cell-based therapies for various medical conditions.[27] However, while China has made substantial investments in stem cell research and achieved notable progress in clinical applications, concerns linger regarding ethical oversight and transparency.[28] For example, the China Biosecurity Law, promoted by the National Health Commission and China Hospital Association, attempted to mitigate risks by introducing an institutional review board (IRB) in the regulatory bodies. 5800 IRBs registered with the Chinese Clinical Trial Registry since 2021.[29] However, issues still need to be addressed in implementing effective IRB review and approval procedures. The substantial government funding and focus on scientific advancement have sometimes overshadowed considerations of regional cultures, ethnic minorities, and individual perspectives, particularly evident during the one-child policy era. As government policy adapts to promote public stability, such as the change from the one-child to the two-child policy,[30] research ethics should also adapt to ensure respect for the values of its represented peoples. Japan is also relatively supportive of stem cell research and therapies. Japan has a more transparent regulatory framework, allowing for faster approval of regenerative medicine products, which has led to several advanced clinical trials and therapies.[31] South Korea is also actively engaged in stem cell research and has a history of breakthroughs in cloning and embryonic stem cells.[32] However, the field is controversial, and there are issues of scientific integrity. For example, the Korean FDA fast-tracked products for approval,[33] and in another instance, the oocyte source was unclear and possibly violated ethical standards.[34] Trust is important in research, as it builds collaborative foundations between colleagues, trial participant comfort, open-mindedness for complicated and sensitive discussions, and supports regulatory procedures for stakeholders. There is a need to respect the culture’s interest, engagement, and for research and clinical trials to be transparent and have ethical oversight to promote global research discourse and trust. d. Middle East Countries in the Middle East have varying degrees of acceptance of or restrictions to policies related to using embryonic stem cells due to cultural and religious influences. Saudi Arabia has made significant contributions to stem cell research, and conducts research based on international guidelines for ethical conduct and under strict adherence to guidelines in accordance with Islamic principles. Specifically, the Saudi government and people require ESC research to adhere to Sharia law. In addition to umbilical and placental stem cells,[35] Saudi Arabia permits the use of embryonic stem cells as long as they come from miscarriages, therapeutic abortions permissible by Sharia law, or are left over from in vitro fertilization and donated to research.[36] Laws and ethical guidelines for stem cell research allow the development of research institutions such as the King Abdullah International Medical Research Center, which has a cord blood bank and a stem cell registry with nearly 10,000 donors.[37] Such volume and acceptance are due to the ethical ‘permissibility’ of the donor sources, which do not conflict with religious pillars. However, some researchers err on the side of caution, choosing not to use embryos or fetal tissue as they feel it is unethical to do so.[38] Jordan has a positive research ethics culture.[39] However, there is a significant issue of lack of trust in researchers, with 45.23 percent (38.66 percent agreeing and 6.57 percent strongly agreeing) of Jordanians holding a low level of trust in researchers, compared to 81.34 percent of Jordanians agreeing that they feel safe to participate in a research trial.[40] Safety testifies to the feeling of confidence that adequate measures are in place to protect participants from harm, whereas trust in researchers could represent the confidence in researchers to act in the participants’ best interests, adhere to ethical guidelines, provide accurate information, and respect participants’ rights and dignity. One method to improve trust would be to address communication issues relevant to ESC. Legislation surrounding stem cell research has adopted specific language, especially concerning clarification “between ‘stem cells’ and ‘embryonic stem cells’” in translation.[41] Furthermore, legislation “mandates the creation of a national committee… laying out specific regulations for stem-cell banking in accordance with international standards.”[42] This broad regulation opens the door for future global engagement and maintains transparency. However, these regulations may also constrain the influence of research direction, pace, and accessibility of research outcomes. e. Europe In the European Union (EU), ethics is also principle-based, but the principles of autonomy, dignity, integrity, and vulnerability are interconnected.[43] As such, the opportunity for cohesion and concessions between individuals’ thoughts and ideals allows for a more adaptable ethics model due to the flexible principles that relate to the human experience The EU has put forth a framework in its Convention for the Protection of Human Rights and Dignity of the Human Being allowing member states to take different approaches. Each European state applies these principles to its specific conventions, leading to or reflecting different acceptance levels of stem cell research. [44] For example, in Germany, Lebenzusammenhang, or the coherence of life, references integrity in the unity of human culture. Namely, the personal sphere “should not be subject to external intervention.”[45] Stem cell interventions could affect this concept of bodily completeness, leading to heavy restrictions. Under the Grundgesetz, human dignity and the right to life with physical integrity are paramount.[46] The Embryo Protection Act of 1991 made producing cell lines illegal. Cell lines can be imported if approved by the Central Ethics Commission for Stem Cell Research only if they were derived before May 2007.[47] Stem cell research respects the integrity of life for the embryo with heavy specifications and intense oversight. This is vastly different in Finland, where the regulatory bodies find research more permissible in IVF excess, but only up to 14 days after fertilization.[48] Spain’s approach differs still, with a comprehensive regulatory framework.[49] Thus, research regulation can be culture-specific due to variations in applied principles. Diverse cultures call for various approaches to ethical permissibility.[50] Only an adaptive-deliberative model can address the cultural constructions of self and achieve positive, culturally sensitive stem cell research practices.[51] II. Religious Perspectives on ESC Embryonic stem cell sources are the main consideration within religious contexts. While individuals may not regard their own religious texts as authoritative or factual, religion can shape their foundations or perspectives. The Qur'an states: “And indeed We created man from a quintessence of clay. Then We placed within him a small quantity of nutfa (sperm to fertilize) in a safe place. Then We have fashioned the nutfa into an ‘alaqa (clinging clot or cell cluster), then We developed the ‘alaqa into mudgha (a lump of flesh), and We made mudgha into bones, and clothed the bones with flesh, then We brought it into being as a new creation. So Blessed is Allah, the Best of Creators.”[52] Many scholars of Islam estimate the time of soul installment, marked by the angel breathing in the soul to bring the individual into creation, as 120 days from conception.[53] Personhood begins at this point, and the value of life would prohibit research or experimentation that could harm the individual. If the fetus is more than 120 days old, the time ensoulment is interpreted to occur according to Islamic law, abortion is no longer permissible.[54] There are a few opposing opinions about early embryos in Islamic traditions. According to some Islamic theologians, there is no ensoulment of the early embryo, which is the source of stem cells for ESC research.[55] In Buddhism, the stance on stem cell research is not settled. The main tenets, the prohibition against harming or destroying others (ahimsa) and the pursuit of knowledge (prajña) and compassion (karuna), leave Buddhist scholars and communities divided.[56] Some scholars argue stem cell research is in accordance with the Buddhist tenet of seeking knowledge and ending human suffering. Others feel it violates the principle of not harming others. Finding the balance between these two points relies on the karmic burden of Buddhist morality. In trying to prevent ahimsa towards the embryo, Buddhist scholars suggest that to comply with Buddhist tenets, research cannot be done as the embryo has personhood at the moment of conception and would reincarnate immediately, harming the individual's ability to build their karmic burden.[57] On the other hand, the Bodhisattvas, those considered to be on the path to enlightenment or Nirvana, have given organs and flesh to others to help alleviate grieving and to benefit all.[58] Acceptance varies on applied beliefs and interpretations. Catholicism does not support embryonic stem cell research, as it entails creation or destruction of human embryos. This destruction conflicts with the belief in the sanctity of life. For example, in the Old Testament, Genesis describes humanity as being created in God’s image and multiplying on the Earth, referencing the sacred rights to human conception and the purpose of development and life. In the Ten Commandments, the tenet that one should not kill has numerous interpretations where killing could mean murder or shedding of the sanctity of life, demonstrating the high value of human personhood. In other books, the theological conception of when life begins is interpreted as in utero,[59] highlighting the inviolability of life and its formation in vivo to make a religious point for accepting such research as relatively limited, if at all.[60] The Vatican has released ethical directives to help apply a theological basis to modern-day conflicts. The Magisterium of the Church states that “unless there is a moral certainty of not causing harm,” experimentation on fetuses, fertilized cells, stem cells, or embryos constitutes a crime.[61] Such procedures would not respect the human person who exists at these stages, according to Catholicism. Damages to the embryo are considered gravely immoral and illicit.[62] Although the Catholic Church officially opposes abortion, surveys demonstrate that many Catholic people hold pro-choice views, whether due to the context of conception, stage of pregnancy, threat to the mother’s life, or for other reasons, demonstrating that practicing members can also accept some but not all tenets.[63] Some major Jewish denominations, such as the Reform, Conservative, and Reconstructionist movements, are open to supporting ESC use or research as long as it is for saving a life.[64] Within Judaism, the Talmud, or study, gives personhood to the child at birth and emphasizes that life does not begin at conception:[65] “If she is found pregnant, until the fortieth day it is mere fluid,”[66] Whereas most religions prioritize the status of human embryos, the Halakah (Jewish religious law) states that to save one life, most other religious laws can be ignored because it is in pursuit of preservation.[67] Stem cell research is accepted due to application of these religious laws. We recognize that all religions contain subsets and sects. The variety of environmental and cultural differences within religious groups requires further analysis to respect the flexibility of religious thoughts and practices. We make no presumptions that all cultures require notions of autonomy or morality as under the common morality theory, which asserts a set of universal moral norms that all individuals share provides moral reasoning and guides ethical decisions.[68] We only wish to show that the interaction with morality varies between cultures and countries. III. A Flexible Ethical Approach The plurality of different moral approaches described above demonstrates that there can be no universally acceptable uniform law for ESC on a global scale. Instead of developing one standard, flexible ethical applications must be continued. We recommend local guidelines that incorporate important cultural and ethical priorities. While the Declaration of Helsinki is more relevant to people in clinical trials receiving ESC products, in keeping with the tradition of protections for research subjects, consent of the donor is an ethical requirement for ESC donation in many jurisdictions including the US, Canada, and Europe.[69] The Declaration of Helsinki provides a reference point for regulatory standards and could potentially be used as a universal baseline for obtaining consent prior to gamete or embryo donation. For instance, in Columbia University’s egg donor program for stem cell research, donors followed standard screening protocols and “underwent counseling sessions that included information as to the purpose of oocyte donation for research, what the oocytes would be used for, the risks and benefits of donation, and process of oocyte stimulation” to ensure transparency for consent.[70] The program helped advance stem cell research and provided clear and safe research methods with paid participants. Though paid participation or covering costs of incidental expenses may not be socially acceptable in every culture or context,[71] and creating embryos for ESC research is illegal in many jurisdictions, Columbia’s program was effective because of the clear and honest communications with donors, IRBs, and related stakeholders. This example demonstrates that cultural acceptance of scientific research and of the idea that an egg or embryo does not have personhood is likely behind societal acceptance of donating eggs for ESC research. As noted, many countries do not permit the creation of embryos for research. Proper communication and education regarding the process and purpose of stem cell research may bolster comprehension and garner more acceptance. “Given the sensitive subject material, a complete consent process can support voluntary participation through trust, understanding, and ethical norms from the cultures and morals participants value. This can be hard for researchers entering countries of different socioeconomic stability, with different languages and different societal values.[72] An adequate moral foundation in medical ethics is derived from the cultural and religious basis that informs knowledge and actions.[73] Understanding local cultural and religious values and their impact on research could help researchers develop humility and promote inclusion. IV. Concerns Some may argue that if researchers all adhere to one ethics standard, protection will be satisfied across all borders, and the global public will trust researchers. However, defining what needs to be protected and how to define such research standards is very specific to the people to which standards are applied. We suggest that applying one uniform guide cannot accurately protect each individual because we all possess our own perceptions and interpretations of social values.[74] Therefore, the issue of not adjusting to the moral pluralism between peoples in applying one standard of ethics can be resolved by building out ethics models that can be adapted to different cultures and religions. Other concerns include medical tourism, which may promote health inequities.[75] Some countries may develop and approve products derived from ESC research before others, compromising research ethics or drug approval processes. There are also concerns about the sale of unauthorized stem cell treatments, for example, those without FDA approval in the United States. Countries with robust research infrastructures may be tempted to attract medical tourists, and some customers will have false hopes based on aggressive publicity of unproven treatments.[76] For example, in China, stem cell clinics can market to foreign clients who are not protected under the regulatory regimes. Companies employ a marketing strategy of “ethically friendly” therapies. Specifically, in the case of Beike, China’s leading stem cell tourism company and sprouting network, ethical oversight of administrators or health bureaus at one site has “the unintended consequence of shifting questionable activities to another node in Beike's diffuse network.”[77] In contrast, Jordan is aware of stem cell research’s potential abuse and its own status as a “health-care hub.” Jordan’s expanded regulations include preserving the interests of individuals in clinical trials and banning private companies from ESC research to preserve transparency and the integrity of research practices.[78] The social priorities of the community are also a concern. The ISSCR explicitly states that guidelines “should be periodically revised to accommodate scientific advances, new challenges, and evolving social priorities.”[79] The adaptable ethics model extends this consideration further by addressing whether research is warranted given the varying degrees of socioeconomic conditions, political stability, and healthcare accessibilities and limitations. An ethical approach would require discussion about resource allocation and appropriate distribution of funds.[80] CONCLUSION While some religions emphasize the sanctity of life from conception, which may lead to public opposition to ESC research, others encourage ESC research due to its potential for healing and alleviating human pain. Many countries have special regulations that balance local views on embryonic personhood, the benefits of research as individual or societal goods, and the protection of human research subjects. To foster understanding and constructive dialogue, global policy frameworks should prioritize the protection of universal human rights, transparency, and informed consent. In addition to these foundational global policies, we recommend tailoring local guidelines to reflect the diverse cultural and religious perspectives of the populations they govern. Ethics models should be adapted to local populations to effectively establish research protections, growth, and possibilities of stem cell research. For example, in countries with strong beliefs in the moral sanctity of embryos or heavy religious restrictions, an adaptive model can allow for discussion instead of immediate rejection. In countries with limited individual rights and voice in science policy, an adaptive model ensures cultural, moral, and religious views are taken into consideration, thereby building social inclusion. While this ethical consideration by the government may not give a complete voice to every individual, it will help balance policies and maintain the diverse perspectives of those it affects. Embracing an adaptive ethics model of ESC research promotes open-minded dialogue and respect for the importance of human belief and tradition. By actively engaging with cultural and religious values, researchers can better handle disagreements and promote ethical research practices that benefit each society. This brief exploration of the religious and cultural differences that impact ESC research reveals the nuances of relative ethics and highlights a need for local policymakers to apply a more intense adaptive model. - [1] Poliwoda, S., Noor, N., Downs, E., Schaaf, A., Cantwell, A., Ganti, L., Kaye, A. D., Mosel, L. I., Carroll, C. B., Viswanath, O., & Urits, I. (2022). Stem cells: a comprehensive review of origins and emerging clinical roles in medical practice. 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[14] Jecker, N. S., & Atuire, C. (2021). Bioethics in Africa: A contextually enlightened analysis of three cases. Developing World Bioethics, 22(2), 112–122. https://doi.org/10.1111/dewb.12324 [15] Jecker, N. S., & Atuire, C. (2021). Bioethics in Africa: A contextually enlightened analysis of three cases. Developing World Bioethics, 22(2), 112–122. https://doi.org/10.1111/dewb.12324 [16] Jackson, C.S., Pepper, M.S. Opportunities and barriers to establishing a cell therapy programme in South Africa. Stem Cell Res Ther 4, 54 (2013). https://doi.org/10.1186/scrt204; Pew Research Center. (2014, May 1). Public health a major priority in African nations. Pew Research Center’s Global Attitudes Project. https://www.pewresearch.org/global/2014/05/01/public-health-a-major-priority-in-african-nations/ [17] Department of Health Republic of South Africa. (2021). Health Research Priorities (revised) for South Africa 2021-2024. 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Accountability in research, 13(1), 101–109. https://doi.org/10.1080/08989620600634193. [35] Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6 [36]Association for the Advancement of Blood and Biotherapies. https://www.aabb.org/regulatory-and-advocacy/regulatory-affairs/regulatory-for-cellular-therapies/international-competent-authorities/saudi-arabia [37] Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: Interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6 [38] Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: Interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6 Culturally, autonomy practices follow a relational autonomy approach based on a paternalistic deontological health care model. The adherence to strict international research policies and religious pillars within the regulatory environment is a great foundation for research ethics. However, there is a need to develop locally targeted ethics approaches for research (as called for in Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6), this decision-making approach may help advise a research decision model. For more on the clinical cultural autonomy approaches, see: Alabdullah, Y. Y., Alzaid, E., Alsaad, S., Alamri, T., Alolayan, S. W., Bah, S., & Aljoudi, A. S. (2022). Autonomy and paternalism in Shared decision‐making in a Saudi Arabian tertiary hospital: A cross‐sectional study. Developing World Bioethics, 23(3), 260–268. https://doi.org/10.1111/dewb.12355; Bukhari, A. A. (2017). Universal Principles of Bioethics and Patient Rights in Saudi Arabia (Doctoral dissertation, Duquesne University). https://dsc.duq.edu/etd/124; Ladha, S., Nakshawani, S. A., Alzaidy, A., & Tarab, B. (2023, October 26). Islam and Bioethics: What We All Need to Know. Columbia University School of Professional Studies. https://sps.columbia.edu/events/islam-and-bioethics-what-we-all-need-know [39] Ababneh, M. A., Al-Azzam, S. I., Alzoubi, K., Rababa’h, A., & Al Demour, S. (2021). Understanding and attitudes of the Jordanian public about clinical research ethics. Research Ethics, 17(2), 228-241. https://doi.org/10.1177/1747016120966779 [40] Ababneh, M. A., Al-Azzam, S. I., Alzoubi, K., Rababa’h, A., & Al Demour, S. (2021). Understanding and attitudes of the Jordanian public about clinical research ethics. Research Ethics, 17(2), 228-241. https://doi.org/10.1177/1747016120966779 [41] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East. Nature 510, 189. https://doi.org/10.1038/510189a [42] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East. Nature 510, 189. https://doi.org/10.1038/510189a [43] The EU’s definition of autonomy relates to the capacity for creating ideas, moral insight, decisions, and actions without constraint, personal responsibility, and informed consent. However, the EU views autonomy as not completely able to protect individuals and depends on other principles, such as dignity, which “expresses the intrinsic worth and fundamental equality of all human beings.” Rendtorff, J.D., Kemp, P. (2019). Four Ethical Principles in European Bioethics and Biolaw: Autonomy, Dignity, Integrity and Vulnerability. In: Valdés, E., Lecaros, J. (eds) Biolaw and Policy in the Twenty-First Century. International Library of Ethics, Law, and the New Medicine, vol 78. Springer, Cham. https://doi.org/10.1007/978-3-030-05903-3_3 [44] Council of Europe. Convention for the protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine: Convention on Human Rights and Biomedicine (ETS No. 164) https://www.coe.int/en/web/conventions/full-list?module=treaty-detail&treatynum=164 (forbidding the creation of embryos for research purposes only, and suggests embryos in vitro have protections.); Also see Drabiak-Syed B. K. (2013). New President, New Human Embryonic Stem Cell Research Policy: Comparative International Perspectives and Embryonic Stem Cell Research Laws in France. Biotechnology Law Report, 32(6), 349–356. https://doi.org/10.1089/blr.2013.9865 [45] Rendtorff, J.D., Kemp, P. (2019). Four Ethical Principles in European Bioethics and Biolaw: Autonomy, Dignity, Integrity and Vulnerability. In: Valdés, E., Lecaros, J. (eds) Biolaw and Policy in the Twenty-First Century. International Library of Ethics, Law, and the New Medicine, vol 78. Springer, Cham. https://doi.org/10.1007/978-3-030-05903-3_3 [46] Tomuschat, C., Currie, D. P., Kommers, D. P., & Kerr, R. (Trans.). (1949, May 23). Basic law for the Federal Republic of Germany. https://www.btg-bestellservice.de/pdf/80201000.pdf [47] Regulation of Stem Cell Research in Germany. Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-germany [48] Regulation of Stem Cell Research in Finland. Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-finland [49] Regulation of Stem Cell Research in Spain. Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-spain [50] Some sources to consider regarding ethics models or regulatory oversights of other cultures not covered: Kara MA. Applicability of the principle of respect for autonomy: the perspective of Turkey. J Med Ethics. 2007 Nov;33(11):627-30. doi: 10.1136/jme.2006.017400. PMID: 17971462; PMCID: PMC2598110. Ugarte, O. N., & Acioly, M. A. (2014). The principle of autonomy in Brazil: one needs to discuss it ... Revista do Colegio Brasileiro de Cirurgioes, 41(5), 374–377. https://doi.org/10.1590/0100-69912014005013 Bharadwaj, A., & Glasner, P. E. (2012). Local cells, global science: The rise of embryonic stem cell research in India. Routledge. For further research on specific European countries regarding ethical and regulatory framework, we recommend this database: Regulation of Stem Cell Research in Europe. Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-europe [51] Klitzman, R. (2006). Complications of culture in obtaining informed consent. The American Journal of Bioethics, 6(1), 20–21. https://doi.org/10.1080/15265160500394671 see also: Ekmekci, P. E., & Arda, B. (2017). Interculturalism and Informed Consent: Respecting Cultural Differences without Breaching Human Rights. Cultura (Iasi, Romania), 14(2), 159–172.; For why trust is important in research, see also: Gray, B., Hilder, J., Macdonald, L., Tester, R., Dowell, A., & Stubbe, M. (2017). Are research ethics guidelines culturally competent? Research Ethics, 13(1), 23-41. https://doi.org/10.1177/1747016116650235 [52] The Qur'an (M. Khattab, Trans.). (1965). Al-Mu’minun, 23: 12-14. https://quran.com/23 [53] Lenfest, Y. (2017, December 8). Islam and the beginning of human life. Bill of Health. https://blog.petrieflom.law.harvard.edu/2017/12/08/islam-and-the-beginning-of-human-life/ [54] Aksoy, S. (2005). Making regulations and drawing up legislation in Islamic countries under conditions of uncertainty, with special reference to embryonic stem cell research. Journal of Medical Ethics, 31:399-403.; see also: Mahmoud, Azza. "Islamic Bioethics: National Regulations and Guidelines of Human Stem Cell Research in the Muslim World." Master's thesis, Chapman University, 2022. https://doi.org/10.36837/ chapman.000386 [55] Rashid, R. (2022). When does Ensoulment occur in the Human Foetus. Journal of the British Islamic Medical Association, 12(4). ISSN 2634 8071. https://www.jbima.com/wp-content/uploads/2023/01/2-Ethics-3_-Ensoulment_Rafaqat.pdf. [56] Sivaraman, M. & Noor, S. (2017). Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia. Asian Biomedicine,8(1) 43-52. https://doi.org/10.5372/1905-7415.0801.260 [57] Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.), Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues (pp. 79-94). Berkeley: University of California Press. https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005 [58] Lecso, P. A. (1991). The Bodhisattva Ideal and Organ Transplantation. Journal of Religion and Health, 30(1), 35–41. http://www.jstor.org/stable/27510629; Bodhisattva, S. (n.d.). The Key of Becoming a Bodhisattva. A Guide to the Bodhisattva Way of Life. http://www.buddhism.org/Sutras/2/BodhisattvaWay.htm [59] There is no explicit religious reference to when life begins or how to conduct research that interacts with the concept of life. However, these are relevant verses pertaining to how the fetus is viewed. ((King James Bible. (1999). Oxford University Press. (original work published 1769)) Jerimiah 1: 5 “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee…” In prophet Jerimiah’s insight, God set him apart as a person known before childbirth, a theme carried within the Psalm of David. Psalm 139: 13-14 “…Thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made…” These verses demonstrate David’s respect for God as an entity that would know of all man’s thoughts and doings even before birth. [60] It should be noted that abortion is not supported as well. [61] The Vatican. (1987, February 22). Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation Replies to Certain Questions of the Day. Congregation For the Doctrine of the Faith. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html [62] The Vatican. (2000, August 25). Declaration On the Production and the Scientific and Therapeutic Use of Human Embryonic Stem Cells. Pontifical Academy for Life. https://www.vatican.va/roman_curia/pontifical_academies/acdlife/documents/rc_pa_acdlife_doc_20000824_cellule-staminali_en.html; Ohara, N. (2003). Ethical Consideration of Experimentation Using Living Human Embryos: The Catholic Church’s Position on Human Embryonic Stem Cell Research and Human Cloning. Department of Obstetrics and Gynecology. Retrieved from https://article.imrpress.com/journal/CEOG/30/2-3/pii/2003018/77-81.pdf. [63] Smith, G. A. (2022, May 23). Like Americans overall, Catholics vary in their abortion views, with regular mass attenders most opposed. Pew Research Center. https://www.pewresearch.org/short-reads/2022/05/23/like-americans-overall-catholics-vary-in-their-abortion-views-with-regular-mass-attenders-most-opposed/ [64] Rosner, F., & Reichman, E. (2002). Embryonic stem cell research in Jewish law. Journal of halacha and contemporary society, (43), 49–68.; Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.), Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues (pp. 79-94). Berkeley: University of California Press. https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005 [65] Schenker J. G. (2008). The beginning of human life: status of embryo. Perspectives in Halakha (Jewish Religious Law). Journal of assisted reproduction and genetics, 25(6), 271–276. https://doi.org/10.1007/s10815-008-9221-6 [66] Ruttenberg, D. (2020, May 5). The Torah of Abortion Justice (annotated source sheet). Sefaria. https://www.sefaria.org/sheets/234926.7?lang=bi&with=all&lang2=en [67] Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.), Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues (pp. 79-94). Berkeley: University of California Press. https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005 [68] Gert, B. (2007). Common morality: Deciding what to do. Oxford Univ. Press. [69] World Medical Association (2013). World Medical Association Declaration of Helsinki: ethical principles for medical research involving human subjects. JAMA, 310(20), 2191–2194. https://doi.org/10.1001/jama.2013.281053 Declaration of Helsinki – WMA – The World Medical Association.; see also: National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research. (1979). The Belmont report: Ethical principles and guidelines for the protection of human subjects of research. U.S. Department of Health and Human Services. https://www.hhs.gov/ohrp/regulations-and-policy/belmont-report/read-the-belmont-report/index.html [70] Zakarin Safier, L., Gumer, A., Kline, M., Egli, D., & Sauer, M. V. (2018). Compensating human subjects providing oocytes for stem cell research: 9-year experience and outcomes. Journal of assisted reproduction and genetics, 35(7), 1219–1225. https://doi.org/10.1007/s10815-018-1171-z https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6063839/ see also: Riordan, N. H., & Paz Rodríguez, J. (2021). Addressing concerns regarding associated costs, transparency, and integrity of research in recent stem cell trial. Stem Cells Translational Medicine, 10(12), 1715–1716. https://doi.org/10.1002/sctm.21-0234 [71] Klitzman, R., & Sauer, M. V. (2009). Payment of egg donors in stem cell research in the USA. Reproductive biomedicine online, 18(5), 603–608. https://doi.org/10.1016/s1472-6483(10)60002-8 [72] Krosin, M. T., Klitzman, R., Levin, B., Cheng, J., & Ranney, M. L. (2006). Problems in comprehension of informed consent in rural and peri-urban Mali, West Africa. Clinical trials (London, England), 3(3), 306–313. https://doi.org/10.1191/1740774506cn150oa [73] Veatch, Robert M. Hippocratic, Religious, and Secular Medical Ethics: The Points of Conflict. Georgetown University Press, 2012. [74] Msoroka, M. S., & Amundsen, D. (2018). One size fits not quite all: Universal research ethics with diversity. Research Ethics, 14(3), 1-17. https://doi.org/10.1177/1747016117739939 [75] Pirzada, N. (2022). The Expansion of Turkey’s Medical Tourism Industry. Voices in Bioethics, 8. https://doi.org/10.52214/vib.v8i.9894 [76] Stem Cell Tourism: False Hope for Real Money. Harvard Stem Cell Institute (HSCI). (2023). https://hsci.harvard.edu/stem-cell-tourism, See also: Bissassar, M. (2017). Transnational Stem Cell Tourism: An ethical analysis. Voices in Bioethics, 3. https://doi.org/10.7916/vib.v3i.6027 [77]Song, P. (2011) The proliferation of stem cell therapies in post-Mao China: problematizing ethical regulation, New Genetics and Society, 30:2, 141-153, DOI: 10.1080/14636778.2011.574375 [78] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East. Nature 510, 189. https://doi.org/10.1038/510189a [79] International Society for Stem Cell Research. (2024). Standards in stem cell research. International Society for Stem Cell Research. https://www.isscr.org/guidelines/5-standards-in-stem-cell-research [80] Benjamin, R. (2013). People’s science bodies and rights on the Stem Cell Frontier. Stanford University Press.

The state of intellectual freedom is, in many ways, both a Treflection of the degree of openness and inclusiveness of our societies and of the state of democracy. Academic freedom, in the words of Thandika Mkandawire, is, in truth, about the building of a new civilization. It is a site of struggle for democracy, and one could argue that where intellectual freedom really exists, authoritarianism and fundamentalism will find it more difficult to go unchecked. When, in November 1990, participants in a CODESRIA conference held in Kampala, Uganda, were adopting the Kampala Declaration on Intellectual Freedom and Social Responsibility, the continent was experiencing profound political changes, with authoritarian regimes collapsing one after the other, or receding as democratic space expanded with the struggles and intense pressures for democratic change coming from civil society and social movements. The state was then still seen as the main perpetrator of academic and intellectual freedom violations, but it certainly was no longer seen as the only institution or actor that was guilty of such restrictions. As can be seen in the conference papers and report1, most of the phenomena that we are witnessing more clearly today were already quite discernible then: groups based in civil society could harass scholars or public intellectuals for writing or making public statements that were considered to be contrary to religious principles, or to national interests, or to dominant social values, customs and ‘traditions’. Donors could also restrict the freedom of research in many different ways. Within the academia itself, the violations of academic freedom could take forms ranging from sexual harassment, through the trading of grades for different kinds of favours, to student groups threatening academic staff or other students and wreaking havoc on university campuses. The triumph of neoliberalism, and dominant notions of political correctness, and the rise of fundamentalisms of different kinds have led to the shrinking of spaces for critical thinking, not only in society, but also on our campuses. What were emerging phenomena then have now become major problems, with university campuses like Garissa University College in Garissa, Kenya, and the Ahmed Baba library in Timbuktu being raided by armed fundamentalist groups or rebel movements. Disciplines like history are barely surviving. Although it is now recognized that higher education and research have been key to all the successful and sustainable structural transformation and development experiences of the past few decades, most policy makers of our continent tend to be dismissive of the social sciences and humanities. Yet without the social sciences and humanities, no deep understanding of global and local challenges, and therefore no genuine human and people-centered development and meaningful empowerment of civil society and ordinary citizens are possible. The good news is, as one of the participants in the conference held in Lilongwe, Malawi, in April this year to celebrate the 25th anniversary conference of the Kampala Declaration, rightly pointed out, there are provisions explicitly protecting academic freedom in the constitutions of fifteen African countries, and in many of these cases, the inspiration came from the Kampala Declaration. The part of the Kampala Declaration that is rarely mentioned, but which is equally important, is the part dealing with the social responsibility of academics and intellectuals, more generally. The number of professors and lecturers who pay insufficient attention to ethical issues is, unfortunately, very large. This could be anything from the neglect of teaching and the responsibility to supervise theses and dissertations and mentor graduate students and junior colleagues, to a total lack of interest in the issues and challenges facing the communities where the universities are located. Too large a number of academics are prioritizing moonlighting activities instead of their duties at the institutions where they are employed. Yet the defense of academic freedom and the autonomy of the institutions of higher learning are best done if they go with a strict adherence to ethics, accountability, and the fulfillment of the social responsibility of academics. The development of a vibrant knowledge economy in Africa is something that CODESRIA has always taken keen interest in and researched with relentless vigour over the years through its programmes. At its 14th CODESRIA General Assembly held in June 2015, which focused on the creation of Africa’s futures in an era of global transformation, one of the key points over which there was a broad consensus is the need for research and new knowledge, and to critically interrogate the narrative and counter- narratives, not only on Africa’s development, but also on innovations and technology as engines of growth and development in Africa. One critical issue today is, precisely, that of the private appropriation, out of power and profit motives, of knowledge produced through scholarship that has been funded with public resources, thus making the availability of that knowledge to African universities or African and southern development extremely difficult. The future of Africa’s knowledge economy is, therefore, a subject that has continued to generate vigorous debate. In one of the articles featured in this issue of CODESRIA Bulletin, titled: Defining Structural Transformation in Africa, Carlos Lopes calls for a shift away from the present economic models in various African countries. He identifies poor investment in research and development as one of the banes of growth in Africa, in addition to several other political, social, environmental and economic factors. Henning Melber’s article in this issue of the Bulletin: Development and Environment: The Challenges for Research Collaboration in and with Africa underscores the importance of new research and new knowledge for development while drawing attention to the gap in knowledge production between the North and the South. He however noted that ‘‘relevant insights for local policy makers and communities in the South generated by new research end in peer reviewed journals whose commercial publishing priority remains prohibitive for access by those who might benefit most from it.’’ The subject of restricted access to scientific knowledge and scholarly communication (which, in effect, is a form of restriction of research and academic freedom), which Melber decried in his article, was the focus of an international conference hosted by CODESRIA in Dakar, 30 March - 1 April 2016, with the theme: ‘‘Open Access and the Future of the African Knowledge Economy’’. The conference which drew participants from 20 countries in Africa and across the globe focussed on the value of open access to scholarly communication in an increasingly globalised knowledge economy. The urgent need for the African scientific community to engage the open access movement as a driver of change and development on the continent was emphasized. A call was also made for a stronger South-South dialogue and cooperation on open access and scholarly communication at the conference which also had a strong participation by UNESCO, the Latin America Council of Social Sciences (CLACSO), the Indian Citation Index, Africa Journals Online (AJOL), the National Research Foundation (NRF) of South Africa, the Academy of Social Sciences of South Africa (ASSAF), and several other partner institutions such as the Human Sciences Research Council, the Nordic Africa Institute, and the African Studies Centre of Leiden. A report from the conference is included in this Bulletin. Also in this Bulletin, we have featured tributes to two of Africa’s great scholars: Thandika Mkandawire and Helmi Sharawy, who are both among the founding fathers of CODESRIA. The tributes are in recognition of their long association with and service to CODESRIA, and the African social science community. Thandika is one of the leading global scholars of the day, whose devotion to the African cause and contribution to knowledge on the continent is very widely acknowledged. In the words of Jimi Adesina, ‘‘Thandika was always driven by giving voice to Africans and elevating African voices. His was not simply being Africa-focused but facilitating the authentic interlocution for Africa and its peoples’’. The Kampala Declaration was adopted during his tenure as executive secretary of CODESRIA. The theme chosen for the colloquium held in Malawi to celebrate Thandika the scholar, mentor, pan Africanist, institution-builder, friend, and eternal CODESRIA militant, was Thinking African: Epistemological Issues. Indeed, both as a CODESRIA leader and in his own work, Thandika has consistently engaged social science concepts and theories from a critical point of view, interrogating their significance for Africa and the continent’s peoples. He has tried to enhance the visibility of African scholarship both within Africa and globally, and promoted scholarship that contributes to the enhancement of the freedom, well-being and dignity of the peoples of the continent. Helmi Sharawy is also one of the most illustrious leaders of our community who played a pioneering role in the development of CODESRIA, in the promotion of the study of Africa, and in the formation of a number of institutions and associations, such as the African Association of Political Science (AAPS). He was elected and served two terms as a member of CODESRIA’s Executive Committee. Helmi has also been a great champion of African liberation. Many great leaders, such as Amilcar Cabral, Agostinho Neto, Eduardo Mondlane and others, who visited Cairo during the years when Gamal Abdel Nasser was the President, were invited to his home and enjoyed the hospitality of his family. On 11 May 2016, CODESRIA and the Arab and African Research Centre in Cairo organized a round table to celebrate Professor Helmi Sharawy. Some of the tributes to Sharawy and Mkandawire are published in this issue of the Bulletin. The people who have made, and continue to make, great contribution to scholarship in Africa and to the growth and development of CODESRIA are many. More celebrations, taking different forms, will therefore follow. We also invite articles on, or critically engaging the work of, great African intellectuals and their contributions for publication in the CODESRIA Bulletin, or in other CODESRIA journals. Bonne lecture!

Unconventional energy sources have become increasingly important to the global energy mix. These include coal seam gas, shale gas and shale oil. The unconventional gas industry was pioneered in the United States and embraced following the first oil shock in 1973 (Rogers). As has been the case with many global resources (Hiscock), many of the same companies that worked in the USA carried their experience in this industry to early Australian explorations. Recently the USA has secured significant energy security with the development of unconventional energy deposits such as the Marcellus shale gas and the Bakken shale oil (Dobb; McGraw). But this has not come without environmental impact, including contamination to underground water supply (Osborn, Vengosh, Warner, Jackson) and potential greenhouse gas contributions (Howarth, Santoro, Ingraffea; McKenna). The environmental impact of unconventional gas extraction has raised serious public concern about the introduction and growth of the industry in Australia. In coal rich Australia coal seam gas is currently the major source of unconventional gas. Large gas deposits have been found in prime agricultural land along eastern Australia, such as the Liverpool Plains in New South Wales and the Darling Downs in Queensland. Competing land-uses and a series of environmental incidents from the coal seam gas industry have warranted major protest from a coalition of environmentalists and farmers (Berry; McLeish). Conflict between energy companies wanting development and environmentalists warning precaution is an easy script to cast for frontline media coverage. But historical perspectives are often missing in these contemporary debates. While coal mining and natural gas have often received “boosting” historical coverage (Diamond; Wilkinson), and although historical themes of “development” and “rushes” remain predominant when observing the span of the industry (AGA; Blainey), the history of unconventional gas, particularly the history of its environmental impact, has been little studied. Few people are aware, for example, that the first shale gas exploratory well was completed in late 2010 in the Cooper Basin in Central Australia (Molan) and is considered as a “new” frontier in Australian unconventional gas. Moreover many people are unaware that the first coal seam gas wells were completed in 1976 in Queensland. The first four wells offer an important moment for reflection in light of the industry’s recent move into Central Australia. By locating and analysing the first four coal seam gas wells, this essay identifies the roots of the unconventional gas industry in Australia and explores the early environmental impact of these wells. By analysing exploration reports that have been placed online by the Queensland Department of Natural Resources and Mines through the lens of environmental history, the dominant developmental narrative of this industry can also be scrutinised. These narratives often place more significance on economic and national benefits while displacing the environmental and social impacts of the industry (Connor, Higginbotham, Freeman, Albrecht; Duus; McEachern; Trigger). This essay therefore seeks to bring an environmental insight into early unconventional gas mining in Australia. As the author, I am concerned that nearly four decades on and it seems that no one has heeded the warning gleaned from these early wells and early exploration reports, as gas exploration in Australia continues under little scrutiny. Arrival The first four unconventional gas wells in Australia appear at the beginning of the industry world-wide (Schraufnagel, McBane, and Kuuskraa; McClanahan). The wells were explored by Houston Oils and Minerals—a company that entered the Australian mining scene by sharing a mining prospect with International Australian Energy Company (Wiltshire). The International Australian Energy Company was owned by Black Giant Oil Company in the US, which in turn was owned by International Royalty and Oil Company also based in the US. The Texan oilman Robert Kanton held a sixteen percent share in the latter. Kanton had an idea that the Mimosa Syncline in the south-eastern Bowen Basin was a gas trap waiting to be exploited. To test the theory he needed capital. Kanton presented the idea to Houston Oil and Minerals which had the financial backing to take the risk. Shotover No. 1 was drilled by Houston Oil and Minerals thirty miles south-east of the coal mining town of Blackwater. By late August 1975 it was drilled to 2,717 metres, discovered to have little gas, spudded, and, after a spend of $610,000, abandoned. The data from the Shotover well showed that the porosity of the rocks in the area was not a trap, and the Mimosa Syncline was therefore downgraded as a possible hydrocarbon location. There was, however, a small amount of gas found in the coal seams (Benbow 16). The well had passed through the huge coal seams of both the Bowen and Surat basins—important basins for the future of both the coal and gas industries. Mining Concepts In 1975, while Houston Oil and Minerals was drilling the Shotover well, US Steel and the US Bureau of Mines used hydraulic fracture, a technique already used in the petroleum industry, to drill vertical surface wells to drain gas from a coal seam (Methane Drainage Taskforce 102). They were able to remove gas from the coal seam before it was mined and sold enough to make a profit. With the well data from the Shotover well in Australia compiled, Houston returned to the US to research the possibility of harvesting methane in Australia. As the company saw it, methane drainage was “a novel exploitation concept” and the methane in the Bowen Basin was an “enormous hydrocarbon resource” (Wiltshire 7). The Shotover well passed through a section of the German Creek Coal measures and this became their next target. In September 1976 the Shotover well was re-opened and plugged at 1499 meters to become Australia’s first exploratory unconventional gas well. By the end of the month the rig was released and gas production tested. At one point an employee on the drilling operation observed a gas flame “the size of a 44 gal drum” (HOMA, “Shotover # 1” 9). But apart from the brief show, no gas flowed. And yet, Houston Oil and Minerals was not deterred, as they had already taken out other leases for further prospecting (Wiltshire 4). Only a week after the Shotover well had failed, Houston moved the methane search south-east to an area five miles north of the Moura township. Houston Oil and Minerals had researched the coal exploration seismic surveys of the area that were conducted in 1969, 1972, and 1973 to choose the location. Over the next two months in late 1976, two new wells—Kinma No.1 and Carra No.1—were drilled within a mile from each other and completed as gas wells. Houston Oil and Minerals also purchased the old oil exploration well Moura No. 1 from the Queensland Government and completed it as a suspended gas well. The company must have mined the Department of Mines archive to find Moura No.1, as the previous exploration report from 1969 noted methane given off from the coal seams (Sell). By December 1976 Houston Oil and Minerals had three gas wells in the vicinity of each other and by early 1977 testing had occurred. The results were disappointing with minimal gas flow at Kinma and Carra, but Moura showed a little more promise. Here, the drillers were able to convert their Fairbanks-Morse engine driving the pump from an engine run on LPG to one run on methane produced from the well (Porter, “Moura # 1”). Drink This? Although there was not much gas to find in the test production phase, there was a lot of water. The exploration reports produced by the company are incomplete (indeed no report was available for the Shotover well), but the information available shows that a large amount of water was extracted before gas started to flow (Porter, “Carra # 1”; Porter, “Moura # 1”; Porter, “Kinma # 1”). As Porter’s reports outline, prior to gas flowing, the water produced at Carra, Kinma and Moura totalled 37,600 litres, 11,900 and 2,900 respectively. It should be noted that the method used to test the amount of water was not continuous and these amounts were not the full amount of water produced; also, upon gas coming to the surface some of the wells continued to produce water. In short, before any gas flowed at the first unconventional gas wells in Australia at least 50,000 litres of water were taken from underground. Results show that the water was not ready to drink (Mathers, “Moura # 1”; Mathers, “Appendix 1”; HOMA, “Miscellaneous Pages” 21-24). The water had total dissolved solids (minerals) well over the average set by the authorities (WHO; Apps Laboratories; NHMRC; QDAFF). The well at Kinma recorded the highest levels, almost two and a half times the unacceptable standard. On average the water from the Moura well was of reasonable standard, possibly because some water was extracted from the well when it was originally sunk in 1969; but the water from Kinma and Carra was very poor quality, not good enough for crops, stock or to be let run into creeks. The biggest issue was the sodium concentration; all wells had very high salt levels. Kinma and Carra were four and two times the maximum standard respectively. In short, there was a substantial amount of poor quality water produced from drilling and testing the three wells. Fracking Australia Hydraulic fracturing is an artificial process that can encourage more gas to flow to the surface (McGraw; Fischetti; Senate). Prior to the testing phase at the Moura field, well data was sent to the Chemical Research and Development Department at Halliburton in Oklahoma, to examine the ability to fracture the coal and shale in the Australian wells. Halliburton was the founding father of hydraulic fracture. In Oklahoma on 17 March 1949, operating under an exclusive license from Standard Oil, this company conducted the first ever hydraulic fracture of an oil well (Montgomery and Smith). To come up with a program of hydraulic fracturing for the Australian field, Halliburton went back to the laboratory. They bonded together small slabs of coal and shale similar to Australian samples, drilled one-inch holes into the sample, then pressurised the holes and completed a “hydro-frac” in miniature. “These samples were difficult to prepare,” they wrote in their report to Houston Oil and Minerals (HOMA, “Miscellaneous Pages” 10). Their program for fracturing was informed by a field of science that had been evolving since the first hydraulic fracture but had rapidly progressed since the first oil shock. Halliburton’s laboratory test had confirmed that the model of Perkins and Kern developed for widths of hydraulic fracture—in an article that defined the field—should also apply to Australian coals (Perkins and Kern). By late January 1977 Halliburton had issued Houston Oil and Minerals with a program of hydraulic fracture to use on the central Queensland wells. On the final page of their report they warned: “There are many unknowns in a vertical fracture design procedure” (HOMA, “Miscellaneous Pages” 17). In July 1977, Moura No. 1 became the first coal seam gas well hydraulically fractured in Australia. The exploration report states: “During July 1977 the well was killed with 1% KCL solution and the tubing and packer were pulled from the well … and pumping commenced” (Porter 2-3). The use of the word “kill” is interesting—potassium chloride (KCl) is the third and final drug administered in the lethal injection of humans on death row in the USA. Potassium chloride was used to minimise the effect on parts of the coal seam that were water-sensitive and was the recommended solution prior to adding other chemicals (Montgomery and Smith 28); but a word such as “kill” also implies that the well and the larger environment were alive before fracking commenced (Giblett; Trigger). Pumping recommenced after the fracturing fluid was unloaded. Initially gas supply was very good. It increased from an average estimate of 7,000 cubic feet per day to 30,000, but this only lasted two days before coal and sand started flowing back up to the surface. In effect, the cleats were propped open but the coal did not close and hold onto them which meant coal particles and sand flowed back up the pipe with diminishing amounts of gas (Walters 12). Although there were some interesting results, the program was considered a failure. In April 1978, Houston Oil and Minerals finally abandoned the methane concept. Following the failure, they reflected on the possibilities for a coal seam gas industry given the gas prices in Queensland: “Methane drainage wells appear to offer no economic potential” (Wooldridge 2). At the wells they let the tubing drop into the hole, put a fifteen foot cement plug at the top of the hole, covered it with a steel plate and by their own description restored the area to its “original state” (Wiltshire 8). Houston Oil and Minerals now turned to “conventional targets” which included coal exploration (Wiltshire 7). A Thousand Memories The first four wells show some of the critical environmental issues that were present from the outset of the industry in Australia. The process of hydraulic fracture was not just a failure, but conducted on a science that had never been tested in Australia, was ponderous at best, and by Halliburton’s own admission had “many unknowns”. There was also the role of large multinationals providing “experience” (Briody; Hiscock) and conducting these tests while having limited knowledge of the Australian landscape. Before any gas came to the surface, a large amount of water was produced that was loaded with a mixture of salt and other heavy minerals. The source of water for both the mud drilling of Carra and Kinma, as well as the hydraulic fracture job on Moura, was extracted from Kianga Creek three miles from the site (HOMA, “Carra # 1” 5; HOMA, “Kinma # 1” 5; Porter, “Moura # 1”). No location was listed for the disposal of the water from the wells, including the hydraulic fracture liquid. Considering the poor quality of water, if the water was disposed on site or let drain into a creek, this would have had significant environmental impact. Nobody has yet answered the question of where all this water went. The environmental issues of water extraction, saline water and hydraulic fracture were present at the first four wells. At the first four wells environmental concern was not a priority. The complexity of inter-company relations, as witnessed at the Shotover well, shows there was little time. The re-use of old wells, such as the Moura well, also shows that economic priorities were more important. Even if environmental information was considered important at the time, no one would have had access to it because, as handwritten notes on some of the reports show, many of the reports were “confidential” (Sell). Even though coal mines commenced filing Environmental Impact Statements in the early 1970s, there is no such documentation for gas exploration conducted by Houston Oil and Minerals. A lack of broader awareness for the surrounding environment, from floral and faunal health to the impact on habitat quality, can be gleaned when reading across all the exploration reports. Nearly four decades on and we now have thousands of wells throughout the world. Yet, the challenges of unconventional gas still persist. The implications of the environmental history of the first four wells in Australia for contemporary unconventional gas exploration and development in this country and beyond are significant. Many environmental issues were present from the beginning of the coal seam gas industry in Australia. Owning up to this history would place policy makers and regulators in a position to strengthen current regulation. The industry continues to face the same challenges today as it did at the start of development—including water extraction, hydraulic fracturing and problems associated with drilling through underground aquifers. Looking more broadly at the unconventional gas industry, shale gas has appeared as the next target for energy resources in Australia. Reflecting on the first exploratory shale gas wells drilled in Central Australia, the chief executive of the company responsible for the shale gas wells noted their deliberate decision to locate their activities in semi-desert country away from “an area of prime agricultural land” and conflict with environmentalists (quoted in Molan). Moreover, the journalist Paul Cleary recently complained about the coal seam gas industry polluting Australia’s food-bowl but concluded that the “next frontier” should be in “remote” Central Australia with shale gas (Cleary 195). It appears that preference is to move the industry to the arid centre of Australia, to the ecologically and culturally unique Lake Eyre Basin region (Robin and Smith). 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