For this week’s personal journal, I have decided to discuss Sonia Duffy’s article, Cultural Concepts at the End of Life. I thought that this article was very interesting, in addition to being imperative. I had not considered cultural considerations in relation to end of life, which I’m sure many others have not done. Of course, we understand that different cultures have different viewpoints on medical practices and interventions. However, I have not truly considered these influences – in terms of end of life care. I was intrigued to read what my own culture reflected when asked about end of life care. I was pleasantly surprised. Being Hispanic, I have definitely grown up in a conservative household where death/end of life care is seldom spoken
Leininger (1988) defined nursing as a transcultural phenomenon requiring knowledge of different cultures to provide care that is congruent with the clients’ life ways, social structure, and environmental context. This definition from the founder of transcultural care would support applying a cultural sensitive nursing care in the clinical setting, and highly linked to her definition of transcultural nursing as a legitimate and formal area of study focused on culturally based care beliefs, values, and practices to help cultures or subcultures maintain or regain their health (wellbeing) and face disabilities or death in culturally congruent and beneficial caring ways (Leininger, 1970, 1978, 1995). Moreover Leininger summarized the process of applying transcultural care as providing care that fits with cultural beliefs and life ways. From a professional perspective, it refers to the use of emic (local cultural knowledge and life ways) in meaningful and tailored ways that fit with etic (largely professional outsiders’ knowledge), in other words care should be individualized according to patient’s culture to promote holistic and effective nursing care.
Last year 23 September 2012. I had a resident called “Mrs X” she was a 72year-old widowed living at ---, a Nursing Care Home. She’s not a religious type of person as she was Atheist. She has lived in the home for the past two years, and during that time I was assigned as her key worker. Mrs X had One Son and 3 grand daughters they are all regular visitors to the home. She has recently been diagnosed with renal failure, and her life expectancy is only a couple of months without dialysis. In the past Mrs X has made it clear that when her “time comes” she wants to be able to stay at Belmont House, and “go quietly”. She has stated that she does not want any treatment that will prolong her life. This means
.“As medical technology continues to advance and health care choices become more complicated, the preservation of end-of-life autonomy is an increasingly important issue faced by various client populations.” (Galambos, 1998).
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
When a person is dying, each culture has traditions and beliefs that influence end- of-life care. This paper discusses cultural beliefs and practices surrounding end of life care and death within the Latino culture, particularly focusing on people of Mexican origin. According to Spector (2013), of the over 50.5 million Hispanic individuals living in the U.S, Mexicans make up the overwhelming majority of the Hispanic community. Understanding how Mexican-Americans traditionally view end-of-life care allows a health care worker to better serve the patient as the patient transitions from acute care to palliative care or hospice care. Cultural attitudes influence the process of decision making at the end-of-life.
Death is a difficult topic for most people to discuss. Even those in the medical profession, such as doctors and surgeons, have a tough time discussing the prospect of death with patients. In Atul Gawande’s Being Mortal, Gawande delves into what really matters as life comes to an end, new ways of helping the elderly enjoy their waning days, and the role of doctors and medicine in curing diseases and dealing with patients. Sheri Fink, a reporter for the New York Times, reviewed this book on November 6, 2014 for The New York Times Sunday Book Review in “Atul Gawande’s ‘Being Mortal’”. She thinks Being Mortal is a “valuable contribution to the growing literature on aging, death, and dying”, and does a good job of introducing the topic of
Cultural diversity in the medical field is, at times, greatly hindered because of religious beliefs, language barriers, and the hierarchies of diverse cultures and these have the propensity to affect the continuity of care for the patients. “Every person has different aspects that constitute their identities, according to how they see themselves….This means that seeing an individual in terms of
In Being Mortal, Atul Gawande uses his experiences as a surgeon, professor and public health professional to discuss many facets of Western end-of-life care and the process of growing old in a modern age. Overall, I have found that three overpowering themes in this novel are security versus autonomy, a need for pragmatism surrounding the concept of death, and our medicalized society’s devaluation of hospice and palliative care. Regarding these themes, I have chosen to reflect on my grandparents, death in the West and social role valorization, respectively.
The profession of nursing is more than caring for the physiological health of an individual. It also includes caring for their spiritual, mental, and overall wellbeing. Nurses, and all health care workers, need to take into consideration a patient’s cultural preference in order to maintain their spiritual well-being. This paper will address Native American cultural considerations relating to end of life using the Giger and Davidhizar assessment model as explained in chapter 4 of Sagar (2012) Transcultural Nursing Theory and Models: Application in Nursing Education Practice, and Administration. It will overview the assessment model, then apply it to death in the Native American culture as well as present nursing implications.
When coping with the psychological dimension of dying, African-Americans are normally less willing to discuss end of life decisions as well as treatment preferences, unlike their culturally traditional American counterparts. One reason
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.
This paper explores the Jewish culture and end of life within the Jewish culture. It will focus on the Giger and Davidhizar’s Transcultural Assessment Model, which has six phenomena’s; communication, space, time, environmental control, biological variation and social organization. This model will provide a framework to assess the Jewish culture and their beliefs during the transition period of end of life. This paper will discuss two implications of nursing care. From those implications, a culturally appropriate nursing intervention will be discussed.
Our society finds it difficult to talk about dying and euphemisms are the norm. It is typical for both doctors and patients to be hesitant to initiate a discussion on dying. Focus instead is often more often placed on interventions and actions for managing symptoms. This avoidance can leave patients and their families unprepared for the inevitable death. (Schapira, 2010) It also often results in requests for therapies which may be excessive, costly and even painful in the hopes for a cure. One study demonstrates that when patients are aware that they are terminally ill, the majority are able to reach a state of peacefulness and also exhibit lower levels of distress. (Ray, Block, Friedlander, Zhang, Maciejewski & Prigerson, 2006) It is also important that family members are willing to discuss end-of-life options with their loved ones. According to elderly patients, they are most often the ones who initiate these conversations with their