Cultural And Religious Considerations During End Of Life Care

Cultural consideration must be taken into account when discussing end-of-life issues with patients and family members. One cannot assume that cultural affiliation equals a deep connection to cultural beliefs and affiliation with one or more groups should not be used as an assumption about

Death is inevitable. It is one of the only certainties in life. Regardless, people are often uncomfortable discussing death. Nyatanga (2016) posits that the idea of no longer existing increases anxiety and emotional distress in relation to one’s mortality. Because of the difficulty in level of care for end-of-life patients, the patient and the family often need professional assistance for physical and emotional care. Many family caregivers are not professionally trained in medicine, and this is where hospice comes into play. Hospice aims to meet the holistic needs of both the patient and the patient’s family through treatment plans, education, and advocacy. There is a duality of care to the treatment provided by hospice staff in that they do not attempt to separate the patient’s care from the family’s care. Leming and Dickinson (2011) support that hospice, unlike other clinical fields, focuses on the patient and the family together instead of seeing the patient independent of the family. Many times in hospitals, the medical team focuses solely on the goal of returning the patient back to health in order for them to return to their normal lives. They do not take into account the psychological and spiritual components of the patient’s journey and the journey that the family must take as well. For treatment of the patient, Leming and Dickinson agree that hospice does not attempt to cure patients, and instead concentrates solely

2.4 Explain how beliefs, religion and culture of individuals and key people may influence end of life care

The beginning of life is celebrated. Books and resources are shared among friends and family in preparation for becoming a new parent. So, what happens as one approaches the end of life? Unfortunately, the same care and sharing rarely occurs in those circumstances and many face the prospect of dying unprepared. Though most people state they would prefer to die at home, this is often not where death occurs. Many Americans spend their last days attached to medical apparatus that keeps the body alive, but it does not allow for communication with family and often requires heavy sedation. Additionally, this level of treatment comes at a high price. As a society, we must become as comfortable in addressing the end of life process as we

In nursing, the goal of care is usually to restore the patient back to the highest level of health possible. In some cases, however, the goals of care change when a curative approach is no longer appropriate. The new goals of care could simply be palliation and pain control rather than a restoration back to full health. This type of care is called palliative care. Palliative care is not the same as end-of-life care, but the two go hand-in-hand at times. The goal of end-of-life care is a “good” death, good being defined by the patient. Palliation is part of that “good” death. Both palliative care and end-of-life

This research explores the literature across cultures on death and dying in order to highlight the impact of culture on reactions to death and the dying process. A theoretical framework is established, using Elizabeth Kubler-Ross’s five stages of dying, followed by a succinct discussion of the reactions and attitudes toward death and the dying process of four cultures (Buddhist, Hindu, Native American and American). By illustrating the different reactions and attitudes toward death of these cultures, it is revealed that through increased cultural understanding health care workers can provide more personalized care to the dying.

It is the nurse’s responsibility to remove their personal beliefs when providing care to the patient. If the nurse is persistent in their own beliefs and values there can be a disruption in the successful transition to palliative care. Nurses may feel that they are failing at their job when a patient chooses to go into palliative treatment. The nurse may question their performance as a nurse and have uncertainty regarding whether or not they could of done something more for that

This is recognized to be an issue, and throughout the article the authors provided an understanding of how palliative care and end-of-life care are provided too late for a patient and should be provided at an earlier time in order to bring more comfort to the patients. The authors suggest that when and how end-of-life care is provided should be altered, with nursing ethics in mind, so that patients and nurses may feel better about the care they receive. This source will help my research by providing information on how changing the policies of end-of-life care and palliative care can result in the patient feeling a relief from their suffering and ultimately feeling more comfortable. This will also help my argument in how altering the current policies and focusing on providing better end-of-life care can lead to the diminishment of physician-assisted

I t is important that end of life care is delivered in respect of patients Autonomy, Beneficence, and in a Truthful way. In what follows I argue that we as nurses need to fulfill obligation to support and assist the dying patient and his family’s right to self-determination as it relates to end of life care. I believe that we have made headway but still have much to achieve. Education and research in these areas by and for health care workers and the general population would do much to improve the quality of end of life care.

In the New York Times bestseller Being Mortal, surgeon and author Atul Gawande tackles just what may be the most difficult challenge of his profession, learning how to handle the ‘end-of-life process.’ Throughout his book, he recites the stories of several individuals, in which the trajectory from a state of independence to one of death can easily be traced in each. Although Gawande does acknowledge that death is inevitable, he emphasizes that individuals of society, especially those that work in the health care field, have not yet learned how to deal with this slow process well, if at all. Surprisingly, he does not blame patients or the intrinsic difficulty that death itself brings, but in fact is relentless in the criticism of his fellow physicians, stating ‘we’ve been wrong about what our job is in medicine. We think our job is to ensure health and survival…it is to enable well-being.’ (Gawande, Atul. Being Mortal pp.259) This paper aims to further analyze Gawande’s position on end-of-life care, understand why palliative care must play a larger role than interventional medicine during a patient’s last few weeks and determine whether a physician’s role during this crucial time should be that of a ‘healer’ or a ‘sustainer of the soul.’

The United States is one of the most culturally diverse countries and when it comes to the healthcare system, the diversity becomes even more challenging. It is necessary for healthcare providers to be open and educated on the beliefs and values of other countries, not only to show respect but also to obey the patients’ civil rights. For instance, Japanese believes it is important for them to be in the right state of mind before death. Instead of receiving pain medication or any other type of analgesic, mediation and peace and quiet is what they prefer. It is important for health care providers to tend to a patients’ spiritualities because as in Japan, their are religious goals that have to be met when dying in order for the patient to

How should we die? Many people have not consider discussing plans for dying and the afterlife. Death can take families by surprise sometimes; therefore, they have to make quick decision and may not have all the details need. There are times when families are able to successful plan for their death and afterlife.

Through time, there has always been a question on the idea of another supernatural being, a greater power, or a God. People have grown up and been taught certain beliefs, and some have developed their own beliefs based on this idea of a higher power. There are then those who don’t believe in any such thing; they believe in the facts presented to them. As a whole, the specifics of this idea vary, and as a nurse, understanding of this must be achieved to successfully care for a patient. Hospitals are already known to have a depressing effect on patients, then added onto that are patients who are suffering from acute or terminal illnesses. Their pain in many ways, gets passed on to the nurses who have gotten close with them through the care,

There are many different cultures in the world, therefore there are many ways people approach health care. To examine these different approaches or methods, it is important to have a model to help lay out a particular culture. These models assist nurses in trying to become as culturally competent as possible. The purpose of this paper is to look at Giger and Davidhizar’s Transcultural Assessment Model (GDTAM, 2002) to assist in understanding Jewish end of life care. It will include the GDTAM and 2 nursing implications that come with interventions the nurse should think about. The assessment model will break down the culture into the six different pieces: communication, time, space, social organization, environmental control, and biological

“Spiritual assessments are one of many ways the religion and spirituality are present in modern healthcare” (Cadge & Bandini, 2015, p. 431). From a personal perspective, the best way a healthcare professional can address the spiritual and religious needs of a patient when a life-threatening situation appears, is to first perform a spiritual assessment to the patient upon admission, second after being properly informed about the patient preferences, look for the proper spiritual services that best fulfill the patient’s needs and offer those available services to the patient. When treating patients, medical professionals need to be supportive throughout the patient’s course, listen to the patient’s needs and concerns, offer the available spiritual services, and be mindful of the patient’s spiritual history (Puchalski, 2001, p. 4). For some patients, spirituality is necessary to cope with life threatening situations and is the moral duty of healthcare professionals to help patients to accept their illness and find peace with their life’s.