Donor Darah 30Des2014

Blood in Myths, Beliefs and Religions

Due to its importance to life, blood is associated with a large number of beliefs. One of the most basic is the use of blood as a symbol for family relationship ; to be"related by blood" is to be related by ancestry or descendance, rather than marriage. This bears closely to bloodlines, and saying such as "blood is thicker than water" and "bad blood", as well as "Blood brother". Blood is given particular emphasis in the Jewish and Christian religions because Leviticus 17:11 says " the life of a creature is in the blood". The phrase is part of the Levitical law forbidding the drinking of blood, due to its practice in idol worship by surrounding societies. Mythic references to blood can sometimes be connected to the living-giving nature of blood, seen in such events as childbirth, as contrasted with the blood of injury or death.


By Dr Abdul Nassr Kaadan dan Dr. Mahmud Angrini

Matthew Rowlinson, “On the First Medical Blood Transfusion Between Human Subjects, 1818”

Blood transfusion as a medical practice dates to the seventeenth century;[1]> the first experiments were performed a few decades after William Harvey published his demonstration that blood circulates in the body in De Motu Cordis(1628).  Harvey’s discovery showed that blood circulated indefinitely, rather than being either consumed within the body or expelled from it. To cure pathologies of the blood was thus no longer exclusively a matter of stimulating or preventing its evacuation; now the goal was to affect blood’s circulation within the body and its interaction with other organs. The earliest blood transfusions involving human subjects were carried out almost simultaneously in France and England in 1667. Unlike modern transfusion, these first experiments did not treat subjects who had suffered losses of blood. Rather than deficiency in the quantity of the circulation, they hoped to cure defects in its quality, as expressed by the temperament of the subject.  They were thus in every case transfusions between species and in no case aimed to treat hemorrhage or any other type of blood loss.  In England on 23 November, a 22-year-old Bachelor of Arts was transfused with the blood of a sheep, in order to moderate what was considered the excessive heat of his brain.  The recipient survived the operation, and Pepys records in his diary that after six days he gave a report to the Royal Society, speaking in Latin, in which he pronounced himself better.  In the same year in France a series of similar experiments were made by Jean-Baptiste Denis, who was physician to Louis XIV.  In the fourth and most celebrated of his cases, he on two occasions transfused calf’s blood into the veins of a certain Antoine Mauroy, in order to endow him with docility.  Denis claimed temporary successes—Mauroy seems to have gone into shock—but was unable to continue the treatment with a third transfusion owing to the patient’s refusal.  When Mauroy shortly after died, Denis was tried for manslaughter; though he was acquitted, transfusion was made illegal in France and abandoned throughout Europe for over a century (Maluf 64-67).

When transfusion experiments resumed in the nineteenth century it was on different principles.  James Blundell’s original article on the subject appeared in 1818, shortly before his first attempt on a human subject. In it, he describes the death of a female patient from uterine hemorrhage, and reflects that she “might very probably have been saved by transfusion . . . by means of the syringe” (Blundell “Experiments” 56-57). Following upon these reflections, Blundell undertook a series of experiments with dogs, draining them of blood until the point of what he terms “apparent death” (Blundell “Experiments” 63, 64, 74), and then reviving them by transfusion. In these experiments, Blundell established that arterial and venous blood were equally effective in restoring life; that small quantities of air could be introduced into the circulation without risk; and that blood would not be rendered unfit by its passage through the syringe. He also came to the conclusion that the prevailing view regarding the interchangeability of blood between different animals was mistaken; experiments in which dogs were transfused with human blood and sheep’s blood, though they could produce an immediate improvement, usually led to death within a few days. As a result, Blundell throughout his work in transfusion advocated that “in . . . transfusion on the human body, the human blood alone should be employed” (Blundell Researches 92).

Blundell’s experiments with dogs built on the work of John Henry Leacock, who had been his pupil at the University of Edinburgh before returning to practice in his native Barbados (Schmidt “Forgotten Transfusion History”). Leacock, though, never transfused a human subject; it was Blundell who aimed to put the techniques they had developed to therapeutic purpose when in the fall of 1818 he was called to the bedside of a patient suffering from a tumor in the stomach. He had been unable to keep food down for three months, and appears to have been starving. Blundell states that he had gradually bled during the course of his illness, estimating that by the time of the operation the loss amounted to a gallon and a half. The patient, whose name was Brazier, was transfused on September 26; the donors were drawn from the gentlemen in attendance.[2] Blundell avers that on the day following the operation Brazier felt less faint and was able to eat and drink.  Over the course of the following thirty-six hours, though, he declined and eventually died on the third day following his transfusion (Blundell “Account”).

This first transfusion was one of a relatively small number Blundell would perform; in his major work on the subject, published in 1825, he gives six case histories, including that of Brazier (Blundell Researches).[3] In none of these cases did the transfusion save the patient, though in 1828 Blundell was able to report two cases of post-partum hemorrhage as having been successfully treated by his technique (Young 163).

During the period of his transfusion experiments, Blundell was rising to a position of eminence in the field of obstetrics; he lectured on midwifery at Guy’s hospital from 1817 to 1834, after which he continued a large private practice until about 1847 (Young 159-60). The association between transfusion and obstetrics was to remain strong until the 1870’s, with later work in the field being done by major figures in obstetric practice such as John Braxton-Hicks and Samuel Aveling (Pelis “Blood Clots”). As we have seen, Blundell’s original researches were prompted by the idea of developing a treatment for uterine hemorrhage. In the typical nineteenth century scene of transfusion a male donor, often the patient’s husband, provides blood to replace that lost by a woman in childbirth, as in Blundell’s illustration of an instrument he developed to perform the operation. (See Fig. 1.)

Figure 1: James Blundell’s Gravitator, from “Observations on the Transfusion of Blood”

Anne Marie Moulin writes that in nineteenth-century transfusion, women were rarely donors, as their blood was held to be less plentiful and vital (Moulin 154). Blundell advised in 1825 that men should be used as donors, as he had found that their blood flowed more freely than women’s and that they were less liable to faint (Moulin 123). Human transfusion was thus from the beginning a medical technique that embodied gender hierarchy, not only because of the relations of donors and recipients of transfused blood, but also because the emergence of transfusion as a part of obstetrical practice corresponded historically with the rise of obstetrics itself as a medical specialization and the displacement of the midwife by the male professional as the normal attendant on childbirth in the middle and upper classes. The gendered character of the scene of transfusion is faithfully reproduced by literary representations in George Eliot’s “The Lifted Veil” (1859) and Bram Stoker’s Dracula (1897).

Not only the result of a new pathologizing of the bleeding female body, transfusion in the early nineteenth century also expresses a vitalist understanding of blood itself. Blundell’s transfusions in every case treated patients who had apparently suffered actual blood loss; other practitioners used the therapy to treat different ailments including cholera and hydrophobia (rabies). Blundell’s own accounts of his experiments make it clear that he did not view transfusion simply as the replacement of a certain quantity of lost blood with an equivalent amount of donor blood. The first of his human patients was suffering principally from wasting caused by a stomach tumor; in his case history, and still more in his writing on experiments with dogs, Blundell suggests that he understands blood as a form of nourishment, and transfusion as a treatment that can alleviate starvation or the inability to take food. Kim Pelis observes that Blundell’s experiments were nearly contemporaneous with literary texts like Mary Shelley’sFrankenstein and John Polidori’s The Vampyre in which the protagonists obtain power to put off death or to bring dead matter to life (Pelis “Moving Blood” 205), and, as we’ve seen, Blundell’s case histories focus on the moment when his subjects are restored to life from “apparent death.”  In an 1828 account of his early work with dogs, he describes how an “animal drained of blood” after being transfused “has soon afterwards arisen from the table, as if it had experienced a resurrection from the dead” (Blundell “Observations” 676). In an 1834 description of transfusing a woman patient, Blundell wrote that “life seemed to be immediately reanimated as by an electric spark” after “two ounces and a half of blood from the arm of the woman’s husband [was] thrown in” (Pelis “Blood Clots” 339). In an even more literary spirit, Blundell’s lecture on transfusion in his physiology course described it as endowing doctors with powers that realized “the tales of romance” and led medical men “like Vathek, into the intimate recesses of nature, and put into our hands the talismans by which her operations are controlled” (Pelis “Moving Blood” 205).

By the middle of the nineteenth century, however, the identification of blood with food or with some even more fundamental principle of life disappears from the literature. In The Physiology of Common Life (1859), George Henry Lewes describes transfusion’s lifesaving power, but insists that the operation can benefit only patients who have suffered a dangerous loss of blood:

In all cases of disease it is useless, or worse. The ancients, indeed, thought that by infusing new blood into an old and failing organism, new life would be infused; and wild dreams of a sort of temporal immortality were entertained. Completely as these notions are banished, the initial error of supposing that . . . if blood be purified the organs will be restored to health and vigour—this error is still general, even among men of science. It rests on a misconception of the laws of Nutrition. Because the organs are nourished by materials drawn from the blood . . . it has been supposed that the point of departure of Nutrition was in the blood itself, and that the blood formed the organs. It is not so. (1. 277)

Lewes understands blood only as a means of conveyance by which nutriment is brought to the different parts of the body and waste is carried away from them; he compares it to a river carrying traffic into and out of a city, and contrasts this mechanical view of the circulation not only to views held in Classical times but also to the vitalist ideas that prevailed earlier in the century.

As a mechanistic view of the circulation came to prevail, British medical practice became more open than it had been earlier in the century to the idea of substituting other substances for human blood in the operation of transfusion. Lewes himself writes of Charles-Edouard Brown-Séquard’s experiments in transfusion between different species (1.276). In the 1870s, German practitioners frequently transfused lamb’s blood into human recipients, while experiments were also made in Britain and in the United States with transfusions of cow’s milk (Pelis “Transfusion Solutions” 187). As a result of this breakdown of consensus on the appropriate fluid for transfusion, the Obstetrical Society of London commissioned a report on the question; it appeared in the Society’s Transactions in 1879. The report was unequivocal in recommending that the fluid used in transfusion should be blood, and that it not be drawn from animals of other species. Nonetheless, during the 1880s practice in Britain moved away from the use of blood in transfusion; in the treatment of hemorrhage and elsewhere it was increasingly supplanted by the infusion of saline solution. By 1900, Kim Pelis writes, “transfusion could be dismissed as a dangerous procedure conducted in medicine’s dark and dubious past” (“Blood Clots” 357). As she notes, the portrayal of transfusion in Stoker’sDracula, though it dates from the end of the century, describes medical practice in the time of James Blundell seventy years earlier.

When the history of blood transfusion resumed, it was on the battlefields of World War I; its reacceptance was the result of the gradual dissemination of Karl Landsteiner’s discovery of human blood types in 1900, for which he received the 1930 Nobel prize. In light of this discovery, it would be easy to view nineteenth-century blood transfusion as a mere historical dead end, no less lethal an error than the experiments in cross-species transfusion of the seventeenth century. Even with the benefit of hindsight, though, the case is, in fact, not clear. Using the distribution of blood types in the white population of the United States as a base, T.J. Greenwalt has calculated that in transfusions where the blood type of neither donor nor recipient is known, one could expect that they would prove compatible in 64.4% of cases (555). Even allowing for differences in the populations and for the fact that in some cases, such as Blundell’s, nineteenth-century doctors used more than one donor in a single transfusion, there is still reason to think that transfusion between humans in the period might often have had therapeutic value.  Its abandonment, just as much as its adoption, should appear to us as an historical problem rather than as part of a narrative of scientific advance and self-correction.

Matthew Rowlinson is a Professor of English and Faculty Scholar at the University of Western Ontario.  He is the author of Real Money and Romanticism (Cambridge, 2010) and Tennyson’s Fixations: Psychoanalysis and the Topics of the Early Poetry (Virginia, 1994), as well as articles and reviews on literature of the Victorian and Romantic periods.  He is currently writing a book on Darwin, Freud, and Victorian ideas of the symptom.

HOW TO CITE THIS BRANCH ENTRY (MLA format)

Rowlinson, Matthew. “On the First Medical Blood Transfusion Between Human Subjects, 1818.” BRANCH: Britain, Representation and Nineteenth-Century History. Ed. Dino Franco Felluga. Extension of Romanticism and Victorianism on the Net. Web. [Here, add your last date of access to BRANCH].

WORKS CITED

Blundell, James. “Experiments on the Transfusion of Blood by the Syringe.” Medico-Chirurgical Transactions 9 (1818): 56-92. Print.

—. “Observations on the Transfusion of Blood, with a Description of his Gravitator.” The Lancet (1828-29, part 2): 321-24. Print.

—. Researches Physiological and Pathological Instituted Principally with a View to the Improvement of Medical and Surgical Practice. London: E. Cox, 1825. Print.

—. “Some Account of a Case of Obstinate Vomiting, in Which an Attempt Was Made to Prolong Life by the Injection of Blood into the Veins.” Medico-Chirurgical Transactions 10 (1819): 296-311. Print.

Greenwalt, T. J. “A Short History of Transfusion Medicine.” Transfusion 37 (1997): 550-63. Print.

Learoyd, Phil. A Short History of Blood Transfusion.  Leeds, 2006.  National Blood Service. Web. May 4 2012.

Lewes, George Henry. The Physiology of Common Life. 2 vols. Edinburgh and London: William Blackwood, 1859. Print.

Maluf, N. S. R. “History of Blood Transfusion.” Journal of the History of Medicine and Allied Sciences 9 (1954): 59-107. Print.

Moulin, Anne Marie. Le dernier langage de la médecine: Histoire de l’immunologie de Pasteur au Sida. 1re éd. ed. Paris: Presses universitaires de France, 1991. Print.

Pelis, Kim. “Blood Clots: The Nineteenth-Century Debate over the Substance and Means of Transfusion in Britain.” Annals of Science54 (1997): 331-60. Print.

—. “Blood Standards and Failed Fluids: Clinic, Lab, and Transfusion Solutions in London, 1868-1916.” History of Science 39 (2001): 185-213. Print.

—. “Moving Blood.” Vox Sanguinis 73 (1997): 201-06. Print.

Schmidt, P. J. “Transfusion in America in the Eighteenth and Ninteenth Centuries.” New England Journal of Medicine 279 (1968): 1319-20. Print.

Schmidt P. J., and A. G. Leacock. “Forgotten Transfusion History: John Leacock of Barbados.” British Medical Journal 325 (2002): 1485-87. Print.

Young, J. H. “James Blundell (1790-1878), Experimental Physiologist and Obstetrician.” Medical History 8.2 (1964): 159-69. Print.

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ENDNOTES

[1] On earlier blood therapies and the treatment of blood in religious texts and in mythology, see Learoyd. This work begins by surveying the historical and legendary record of blood-eating for ritual purposes and as a means of protracting life. It discusses the purported deathbed transfusion of Pope Innocent VIII in the 15th century; the sources regarding this event are unreliable, but what they describe is probably also the administration of blood by the mouth.

[2] Learoyd gives December 22nd as the date; this was when Blundell’s paper was presented to Medical and Chirurgical Society. Within the paper, however, Blundell asserts that his patient died on September the 28th, fifty-six hours after his initial transfusion (Blundell “Account” 304).

[3] After Blundell’s transfusion experiments had been published, a note appeared in an American journal claiming that the same method had been used thirty years earlier in Philadelphia. If so, no contemporary record has survived (Schmidt “Transfusion in America” 1319).

The transfusion time line highlights many of discoveries, inventions, observations, and practise, which, since ancient times, have led to remarkable progress and resulted in the effective treatments that are now taken for granted.

The recent practice of transfusion isn't the result of one man's effort; but, it is glamorous consequence of many inventors and physician of deferent eras and regions.

In my treatise, I tried to shed light on the most important events in the history of blood transfusion epic. First of All, I discussed the development in the social and religious point of view towards blood. Then, in chapter two, I summarized the major points in the history of discovery of the blood circulation, which was very essential in the understanding of the importance of blood transfusion. Finally, in the third chapter, I tried follw the steps in development of blood transfusion, from the ancient and medical eras to the modern era. I conventionally divided the history of transfusion in the modern era to seven periods, according to the main concern of every period.

Althaough the major development of blood transfusion was in the last sixty years, we can;t ignore the contributions of the Ancient physicians who created the dream that has recently become true.

For thousand of years, human body was a mystery to the world of science. Indeed, cultures accross the globe employed various forms of observation, experience, ritual, intuition, and other methods to combat illnes; such efforts met with varying degrees of success. Yet, profound exploration of human physiology remained elusive. Nowhere was this more apparent than in the understanding of blood ... what it is; what it does; where it flows; how is created; and many questions went unanswered. For many, one issue was clear: blood transfusion was a sound medical procedure.

The practice of blood transfusion, that is the transference of blood from the circulation of one individiual to that of another for practical therapeutic purpose, is of relatively recent origin. Although it only became a pratical posssibility during and shortly after the Second World War, the concept of transfusion has a longer history.

The transfusion time line highlights many of the discoveries inventions, observations, and practices, which, since anciebt times, have led to remarkable progress and resulted in the efffective treatment that are now taken for granted. The 20th Centrury has witnessed the most progress in the enumerable transfusion practices, activities, and safety.

The practicality of transfusion has, to some degree, paralleled and in some instances been the consequence of. developments in other sciences. The idea though of the theoretical beneficial effects of blood transfusion has been recognized for over three centuries. Thus older history is based on the traditional idea of blood as being the"living-force" of the body.

Man must have recognized that loss of blood was frequently associated with weakness and death. This was manisfested by Greeks and Romans committing suicide by 'opening a vien' (involving cutting their wrists). Blood was recognized as having numerous mysterious properties, including initially that of carrying both the mental and physical characters of its owner. Early attempts at replacing lost blood involved the drinking of blood by the patient. By choice, this was from a young, healthy, fit person or animal. The legend of the vampire originates from this concept. This somewhat mystical fascination with the properties of blood is to some degree still with us today.


Introduction  by Dr. Abdul Nasser Kaadan, MD, PhD and Dr. Mahmud Angrini, MD

Pengalaman Donor Darah bagian 1

Banyak pengalaman yang kami peroleh yang menambah keyakinan dan pengalaman kami untuk melakukan donor darah secara rutin. Sebagai contoh saat mau donor darah di UTD Surabaya, jalan yang menuju ke tempat itu searah dan sering dilakukan razia oleh kepolisian setempat dan kami belum punya SIM, kami cerita ke pak polisi bahwa kami mau donor darah dan kami tunjukan kartu donor darah kepada pak polisi dan akhirnya pak polisi tersebut tidak jadi mentilang kami.

Pengalaman di kota Jogja lain lagi, beberapakali mau donor ditolak untuk diambil karena Hb terlalu tinggi yakni di atas 17,5. Petugas menganjurkan untuk datang tiga hari kemudian dan memperbanyak minum air putih dan olah raga. Alhasil Hb menjadi turun dan donor darah pun dapat terlaksana. Pengalaman yang lain di kota Semarang, kami melakukan donor darah sampai pindah tangan dari tangan kanan ke tangan kiri. Saat itu proses pengambilan darah begitu lambat dan akhirnya diputuskan pindah ke tangan yang lain dan alhamdulillah bisa diselesaikan dengan baik.

Salah satu cara kami diajari dengan mengempalkan telapak tangan sampai selesai donor  untuk membantu proses kelancaran pengambilan darah. Pengalaman yang menarik adalah program menaikan berat badan menjadi 60 kg ke atas, karena selama ini berat badan berkisar antara 52-56 kg. Semangat ini muncul pada saat ada keluarga teman sejawat membutuhkan trombosit, ternyata kami tidak bisa membantu karena berat badan masih di bawah 60 kg. Kalau berat badan di bawah 60 kg maka darah yang diambil sehingga darah yang diambil hanya 250 cc yang mempunyai dua kantong. Jika diambil 350 cc atau 450 cc maka akan mempunyai tiga atau empat kantong. Hal ini mendorong untuk menaikan berat badan minimal 60 kg. Dengan berat badan di atas 60 kg dapat diambil minimal sebanyak 350 cc.

Pengetahuan ini juga kami dapatkan ketika kami donor darah di Kota Bandung. Selama ini tidak terpikirkan untuk donor darah sebanyak 450 cc. Ketika pemeriksaan kesehatan, dokter yang bertugas saat itu mengatakan bahwa bersediakah bapak untuk diambil 450cc, baru ada 4 dari 10 kantong yang diperlukan. Pikir saya, wah ini kesempatan yang baik bagi saya berbuat lebih banyak jangan disia-siakan.

Dokter pun menjelaskan bahwa komponen darah yang biasa ditranfusikan kedalam tubuh seseorang adalah sel darah merah (eritrosit), keping pembekuan darah (trombosit), sel darah putih (leukosit), dan plasma darah. Untuk kasus tertentu memang diperlukan pasien berupa  darah dan komponen darah. Jika diambil 450cc, maka kantung yang tersedia ada 4. Artinya semakin banyak darah yang diambil maka semakin banyak kita bisa berbuat baik kepada sesama yang membutuhkan darah atau dan komponennya. Pengalaman adalah guru yang paling baik.

Syarat donor

donor darah Poster

donor darah DJP_logo

KMK 684/2001

KEPUTUSAN MENTERI KEUANGAN REPUBLIK INDONESIA

                                                                                NOMOR 684/KMK.03/2001

                                                                                                TENTANG

PAJAK PERTAMBAHAN NILAI TIDAK DIPUNGUT ATAS IMPOR KANTONG DARAH, REAGENSIA UJI SARING DARAH DAN SARANA TRANSFUSI DARAH LAINNYA OLEH PALANG MERAH INDONESIA                                                             MENTERI KEUANGAN REPUBLIK INDONESIA,

Menimbang       :

a.    bahwa sesuai dengan surat Palang Merah Indonesia Nomor : 1469/Sekr tanggal 1 Juni 2001, Palang Merah Indonesia telah mengimpor kantong darah, reagensia uji saring darah dan sarana transfusi darah lainnya dengan biaya sendiri, yang selanjutnya didistribusikan ke seluruh Unit Transfusi Darah Cabang (UTDC) PMI yang tersebar di seluruh Indonesia;

b.    bahwa berdasarkan ketentuan Pasal 3 Peraturan Pemerintah Republik Indonesia Nomor 143 Tahun 2000 tentang Pelaksanaan Undang-undang Nomor 8 Tahun 1983 tentang Pajak Pertambahan Nilai Barang dan Jasa dan Pajak Penjualan atas Barang Mewah sebagaimana telah beberapa kali diubah terakhir dengan  Undang-undang Nomor 18 Tahun 2000, atas impor Barang Kena Pajak yang berdasarkan perundang-undangan pabean dibebankan dari pungutan Bea Masuk, Pajak yang terutang tetap dipungut kecuali  ditetapkan lain berdasarkan Keputusan Menteri Keuangan;

c.     bahwa berdasarakan pertimbangan sebagaimana dimaksud dalam huruf a dan b perlu menetapkan Keputusan Menteri Keuangan tentang Pajak Pertambahan Nilai Tidak Dipungut Atas Impor Kantong  Darah, Reagensia Uji Saring Darah Dan Sarana Transfusi Darah Lainnya Oleh Palang Merah Indonesia;

Mengingat          :

1.    Undang-undang Nomor 8 Tahun 1983 tentang Pajak Pertambahan Nilai Barang dan Jasa dan Pajak Penjualan Atas Barang Mewah (Lembaran Negara Republik Indonesia Tahun 1983 Nomor 51, Tambahan Lembaran Negara Republik Indonesia Nomor 3264) sebagaimana telah beberapa kali diubah terakhir  dengan Undang-undang Nomor 18 Tahun 2000 (Lembaran Negara Republik Indonesia Tahun 2000 Nomor 128, Tambahan Lembaran Negara Republik Indonesia Nomor 3986);

2.    Peraturan Pemerintah Republik Indonesia Nomor 143 Tahun 2000 Tentang Pelaksanaan Undang -undang Nomor 8 Tahun 1983 tentang Pajak Pertambahan Nilai Barang dan Jasa dan Pajak Penjualan Atas Barang Mewah sebagaimana telah beberapa kali diubah terakhir dengan Undang-undang Nomor 18 Tahun 2000 (Lembaran Negara Republik Indonesia Tahun 2000 Nomor 259, Tambahan Lembaran Negara Republik Indonesia Nomor 4061);

3.    Keputusan Presiden Nomor 228/M Tahun 2001;

                                                                                MEMUTUSKAN :

Menetapkan      :  KEPUTUSAN MENTERI KEUANGAN TENTANG PAJAK PERTAMBAHAN NILAI TIDAK DIPUNGUT ATAS IMPOR  KANTONG DARAH, REAGENSIA UJI SARING DARAH DAN SARANA TRANSFUSI DARAH LAINNYA OLEH PALANG MERAH INDONESIA.
                                                                                          

Pasal 1

Dalam Keputusan Menteri Keuangan ini yang dimaksud dengan Kantong Darah, Reagensia Uji Saring Darah  Dan Sarana Transfusi Darah Lainnya adalah Kantong Darah, Reagensia Uji Saring Darah Dan Sarana Transfusi  Darah Lainnya yang diimpor oleh Palang Merah Indonesia.

                                                                                                Pasal 2

(1)      Pajak Pertambahan Nilai yang terutang tidak dipungut atas impor Kantong Darah, Reagensia Uji Saring Darah Dan Sarana Transfusi Darah Lainnya sebagaimana dimaksud dalam Pasal 1, sepanjang atas impor tersebut berdasarkan peraturan perundang-undangan Pabean dibebaskan dari Bea Masuk.

(2)      Ketentuan sebagaimana dimaksud dalam ayat (1) dilaksanakan oleh Direktorat Jenderal Bea dan Cukai  pada saat pelaksanaan impor.

                                                                                                Pasal 3
Keputusan Menteri Keuangan ini mulai berlaku pada tanggal ditetapkan.

Agar setiap orang mengetahuinya, memerintahkan pengumuman Keputusan Menteri Keuangan ini dengan penempatannya dalam Berita Negara Republik Indonesia.

Ditetapkan di Jakarta

pada tanggal 31 Desember 2001
MENTERI KEUANGAN REPUBLIK INDONESIA,
ttd
BOEDIONO

Jangan Kucek Mata yang Kemasukan Abu Vulkanik! Lakukan-langkah Ini

Abu vulkanik diketahui berbentuk runcing dan berbahaya bagi kesehatan tubuh, salah satunya untuk mata. Jika mata anda kemasukan abu tersebut, jangan dikucek! Lakukan langkah-langkah ini.

"Jika debu vulkanik masuk ke mata, maka bilas dengan air bersih secepatnya. Jangan dikucek. Jika mata pedih dan merah, beri tetes mata penyegar," kata dr Surya Utama, SpM, saat dihubungi pada Jumat (14/2/2014).

Disampaikan dr Surya, debu vulkanik berbeda dengan debu pasir biasa. Sebab debu vulkanik lebih kasar dan lebih tajam. "Bilas mata dengan air mengucur saja. Jika gejala berlanjut, segera ke dokter," imbuhnya.

Bagi orang yang mengenakan lensa kontak, sebaiknya lensanya dilepas terlebih dahulu. Sebab lensa kontak tidak dianjurkan dipakai di daerah yang berdebu. Kalau pakai lensa kontak, rentan iritasi. Jadi sebaiknya lepas dulu lensa kontaknya, kemudian gunakan kacamata," lanjut dr Surya.

Selain iritasi, debu vulkanik juga bisa mengakibatkan kebutaan. Nah, kebutaan ini terjadi jika debu yang masuk ke mata dikucek, lalu terkena kornea hingga meradang dan terus berlanjut. "Kalau kornea menipis, terjadi ulkus kornea, luka pada kornea, bisa mengakibatkan kebutaan," ucap dr Surya.

Ulkus kornea disebut juga luka mata atau eyesore. Ini merupakan kondisi medis yang ditandai munculnya luka terbuka pada kornea. Ulkus kornea menyebabkan nyeri, mata merah, dan keluarnya kotoran mata. Selain itu kondisi ini membuat mata menjadi peka terhadap cahaya atau photophobia. Ulkus kornea juga berpotensi meningkatan pembentukan air mata.

**********

Ini Bentuk Runcing Abu Vulkanik yang Dilihat dari Mikroskop

Abu vulkanik yang menyelimuti sebagian wilayah Jawa berbahaya bagi kesehatan. Bentuk kristal abu ini tajam, berbeda dengan abu biasa.

"Secara geologis, abu vulkanik adalah material batuan vulkanik yang berasal dari magma panas dan cair yang membeku secara cepat," kata Ketua Ikatan Ahli Geologi Indonesia Rovicky saat berbincang dengan detikcom, Jumat (14/2/2014).

Oleh karena pembekuannya secara cepat, bentuk abu ini berbeda dengan abu biasa yang pembentukannya lebih lambat. Jika abu biasa, seperti abu hasil pembakaran batubara bentuk partikelnya bulat, abu vulkanik ini mirip gelas kaca.

"Karena membeku cepat, maka magma ini tidak sempat mengkristal dengan baik. Karena tidak mengkristal, dalam geologi material bekuannya disebut gelas. Ya mirip gelas kaca yang kita pakai itu," papar alumnus UGM ini.

Dan jika diamati melalui mikroskop, abu ini memiliki bentuk yang runcing seperti di foto.

"Karena bentuknya yang runcing-runcing inilah tentunya kita tahu kalau material ini akan mengganggu kesehatan," tutur Rovicky.

"Perlu berhati-hati bila masuk ke mata, pakai masker dan kalau masuk ke mata jangan diucek-ucek," imbuhnya.

saAT DI pmi dki jakARTA

RHESUS NEGATIF MERUPAKAN SESUATU YANG LANGKA DI INDONESIA

Karena pemilik rhesus negatif pada ras Asia dan Afrika kurang dari 1 %, maka jumlah pendonor pun amat langka. Lebih-lebih golongan AB Rhesus negatif. Ini merupakan golongan darah paling langka. Di bank darah PMI, stok darah Rhesus negatif biasanya hanya satu kantung untuk masing-masing golongan darah ABO. Selain karena jumlah pendonor langka, permintaannya pun memang sangat jarang.
Untuk menyiasati jika ada kebutuhan sewaktu-waktu, PMI menerapkan sistem donor panggilan (on call). Sebagai bank data, PMI mencatat identitas lengkap orang-orang yang diketahui berhesus negatif. Jika ada permintaan darah Rhesus negatif, PMI akan menghubungi mereka agar mendonorkan darahnya.
Kendati demikian, saat-saat tertentu PMI kadang tetap tidak bisa memenuhi permintaan darah Rhesus negatif. Bank data pemilik Rhesus negatif ini biasanya tercatat di PMI tingkat daerah (provinsi) dan cabang (kabupaten atau kota).
Anda juga dapat menghubungi komunitas Rhesus Negatiif Indonesia (RNI) atau klik di http://www.rhesusnegatif.com

KIAT-KIAT DONOR DARAH

Darah yang aman menyelamatkan hidup seseorang. Prosedur untuk mendonorkan darah melalui tahapan tertentu sehingga darah yang didonorkan aman bagi penerimanya. Ketika Anda memiliki niat untuk mendonorkan darah, segera datang ke Unit Pelayanan Donor Darah terdekat, lalu ungkapkan keinginan Anda untuk mendonorkan darah pada petugas. Kemudian petugas akan melakukan langkah awal yakni, Anda mengisi formulir kebersediaan mendonorkan darah, pemeriksaan tensi darah, pemeriksaan golongan darah, pemeriksaan HB, riwayat penyakit yang pernah di derita, tidak sedang haid, tidak bergadang pada malam sebelumnya, dan sehat secara umum.

Agar Anda ikut serta menyumbangkan darah, ada beberapa hal penting yang sebaiknya diketahui dan dipersiapkan sebelum melakukan donor. Berikut ini adalah beberapa kiat supaya kesehatan Anda  tidak terganggu setelah mendonorkan darah:

1. Niat yang ikhlas untuk donor darah.

Salah satu ulama Islam yang bernama Ibnu Abu Ad-Dunya meriwayatkan dari Mutharrif bin Abdullah yang berkata, ”kebaikan hati tergantung kepada kebaikan amal perbuatan dan kebaikan amal perbuatan tergantung kepada kebaikan niat.”

Beliau juga meriwayatkan dari Zubaid Al Yami berkata,” Sungguh aku suka mempunyai niat dalam semua hal hingga makan dan minum sekali pun.” Dia juga berkata “ Berniatlah dalam segala hal yang engkau inginkan kebaikan, hingga engkau ke luar tempat sampah sekali pun.”

Salah seorang dari generasi terdahulu berkata, ”Barang siapa ingin amal perbuatannya disempurnakan, hendaklah ia memperbaiki niatnya, karena Allah Azza wa Jalla memberi pahala kepada seorang hamba jika niatnya baik hingga niatnya terhadap sesuap makanan sekalipun.”

2. Pastikan bahwa diri kita sehat dan tidak mengkonsumsi obat-obatan apa pun
3. Pastikan bahwa diri kita tidak sedang dilakukan vaksinasi
4. Istirahat yang cukup 2-3 hari sebelum kita mendonorkan darah.
5. Minum lebih banyak dari biasanya beberapa hari sebelumnya dan  pada hari mendonorkan darah (paling sedikit 8 gelas) terutama yang mempunyai Hb yang tinggi
6. Makanlah 3-4 jam sebelum menyumbangkan darah. Jangan menyumbangkan darah dengan perut kosong. Keadaan ini hanya akan membuat Anda pingsan setelah mendonorkan darah. Apabila tekanan darah rendah boleh dicoba makan daging kambing (sate, tongseng, tengkleng) dulu untuk meningkatkan tekanan darah kita.
7. Bagi pemula yang pertama kali donor, diusahakan ada yang mendampingi.
8. Tenangkan hati dan pikiran untuk siap melakukan donor darah. Bayangkan bahwa darah Anda yang akan diambil dapat memberi manfaat kepada yang membutuhkan.
9. Kepalkan tangan Anda untuk membantu kelancaran proses pengambilan darah. Ini membuat Anda santai dan rileks.
10. Beristirahat di tempat donor sampai 10 menit setelah darah diambil dan tenaga medis menempelkan plester di tempat jarum ditusukkan. Biarkan plester menempel di lengan 4 - 6 jam.
11. Beristirahatlah sebelum kembali beraktivitas, paling sedikit 10 menit dan cobalah makan kudapan.
12. Bila kita merasa kurang sehat, segera beri tahu tenaga medis di tempat donor darah.
13. Usahakan jangan merokok selama 1 jam dan  jangan minum alkohol setelah donor
14. Kembali bekerja setelah donor darah tidak berbahaya untuk kesehatan. Tetapi usahakan jangan berolahraga sampai keesokan harinya.
15. Untuk menghindari bengkak di lokasi bekas jarum, hindari mengangkat benda berat selama 12 jam.
16. Terus banyak minum sampai 72 jam ke depan untuk mengembalikan sepenuhnya volume darah.

Setetes Darahmu Berjuta Makna...(2)

Dalam ajaran Islam disebutkan bahwa  barang siapa menghilangkan satu kesusahan seorang mukmin dari kesusahan-kesusahan didunia, maka Allah akan menghilangkan darinya satu kesusahan dari kesusahan-kesusahan hari kiamat.  Dan barang siapa memudahkan urusan seseorang yang dalam kesulitan, maka Allah akan memudahkan urusannya didunia dan akhirat. Allah selalu menolong hambaNya selama hamba itu menolong saudaranya dan memudahkan baginya jalan menuju surga.

Dalam suatu kisah Rasululah SAW ditanya oleh sahabat beliau bahwa manusia yang paling dicintai oleh Allah adalah manusia yang paling banyak bermanfaat dan berguna bagi manusia yang lain, perbuatan yang paling dicintai Allah adalah memberikan kegembiraan kepada orang lain atau menghapuskan kesusahan orang lain, dan jika seseorang itu berjalan untuk menolong orang yang sedang kesusahan itu lebih aku sukai daripada beri’tikaf di masjidku ini selama satu bulan. Disebutkan pula bahwa siapa yang berjalan menolong orang yang susah maka Allah akan menurunkan baginya tujuh puluh lima ribu malaikat yang selalu mendoakan dan dia tetap berada dalam rahmat Allah selama dia menolong orang tersebut dan telah selesai melakukan pertolongan tersebut akan dituliskan baginya pahala haji dan umroh.

Kata menghilangkan kesusahan didalamnya terkandung keutamaan bagi seseorang yang memenuhi hajat orang lain dan memberikan manfaat pada mereka dengan sesuatu yang mudah dia lakukan berupa ilmu, harta, pertolongan, memberikan petunjuk kepada masalah, nasehat dan lain-lain. Mendonorkan darah kepada orang lain yang amat membutuhkannya termasuk  menghindarkan salah satu bentuk kesusahan yang akan menimpa diri seseorang. Apabila kita mengetahui bahwa sebenarnya kita mampu donor darah untuk menolong kesulitan orang lain, maka segeralah lakukan, segeralah beri pertolongan. Terlebih lagi bila orang itu telah memintanya kepada kita. Karena pertolongan yang kita berikan, akan sangat berarti bagi orang yang sedang kesulitan. Cobalah bayangkan, bagaimana rasanya apabila kita berada di posisi orang yang meminta pertolongan pada kita, Allah SWT sangat mencintai orang yang mau memberikan kebahagiaan kepada orang lain dan menghapuskan kesulitan orang lain. Demikian juga langkah kita untuk menuju ke tempat donor darah juga bisa dicatat sebagai setiap langkahnya satu kebaikan dan menghapuskan dosa sampai kembali ke rumahnya.