This paper is devoted to examine of person’s experience of perishing in medical home and the importance of attention to cultural and spiritual needs when it takes place. The main focus is definitely on a account of a 15-year-old boy Eileen Cantos who have recurrent metastatic Ewing sarcoma and his family members getting along with that awful diagnosis.
Apart from health problems his family also had ethnic and psychic problems, mainly because boy’s father and mother and grandma were delivered in the Korea and emigrated to the United States about 30 years ago. That’s why father and mother and grandparents had distinct points of view on problems that occurred during the time Jordan was in medical center. The hardest thing when someone has a port prognosis is usually to accept this kind of fact and find out to live knowing how much is kept for one to live. So the conventional paper is about how this friends and family deals with the situation and what difficulties they may have in this hard situation.
Brief summary Michael were living with his parents, two younger siblings, wonderful paternal grandma. And then this family discovers about Eileen shocking prognosis. Author writes that, “When Michael was first diagnosed, he was told that the type of malignancy was aggressive and had previously spread in the primary internet site in his pelvis to his lungs.
Treatment consisted of surgical treatment, a year of chemotherapy, and six weeks of radiation, ” (Mazanec, Tyler, 2003, p. 50) in addition this treatment is exhausting, it won’t cure the cancer it merely requires slows its spread a bit. So a 15 years of age boy wonderful family find out that all their son is likely to die. “Whenever Michael asked if the malignancy could eliminate him, the team members include responded both truthfully and with reassurance, saying, “Some patients die, but we’re all struggling very hard to cure you, ” (Mazanec, Tyler, 2003, S. 51). Eileen understands that things are getting worse and requests if his mother can stay over night in the medical center with him earlier he has desired to spend time alone or with close friends.
The youngster also tells his parents that he wants to listen to his check out results regarding his treatments at the same time they do. And it had been a problem – his parents were stunned, because it is their particular duty to shield their child coming from “bad news” but they accept to honor his wishes. Although here comes another issue – this decision deeply upsets Michael’s grandmother.
Then Michael says, “Why will Grandmother also have to hope the rosary over myself – doesn’t she understand it doesn’t function? ” – in this question I see a huge problem that happens when something negative happens and one (religious or not) asks – “why did it happen to me or to my children? ” Spiritual people don’t ask that question since it’s “God’s will” but nevertheless I think they have a doubt “How this Goodness can be and so cruel to the innocent child? ” Some people in this kind of situations lose hope an beliefs, they prevent believing in God since it doesn’t generate any sense – God is merciful and flexible and at the same time children or someone else endures and it’s unfair. Inside the article it is outlined that “RN communicates frustration while using grandmother’s “constant interference, ” noting the grandmother queries the parents’ decision to share information with Michael, ” (Mazanec, Tyler, 2003).
So this case demonstrates how racial, age, and religious and spiritual philosophy can affect end-of-life care, one can possibly conclude that cultural competence demands rns to know much about patients and their loved ones, and their cultural and religion belonging. Health professional has to pay attention to communication design, family framework, and means of responding to health issues because these are areas in which cultural groups can vary.
Also one has to consider the ways individuals and households express themselves by speaking when discussing illness and death, examine their beliefs about and attitudes toward pain, identify who included in this has decision-making authority, and consider the spiritual philosophy of each affected person alone and the circumstance of his family and community. Author says that, “The needs of any given sufferer and family members will depend on how closely they identify with a particular group, ” (Mazanec, Tyler, 2003). You will discover two kinds of barriers to cultural competence: first one is related to providers and second – is related to devices.
The closed fist group occurs when specific providers absence knowledge of all their patients’ ethnic practices and beliefs or when providers’ beliefs differ from those of all their patients. For instance , “some Pacific cycles Islanders might ask which a window continue to be open each time a family member can be dying, to allow the spirit to leave” (Mazanec, Tyler, 2003). System-related barriers are present because many facilities haven’t been created for cultural variety, favoring instead a basic approach to treatment. It’s also important to consider the position ethnicity plays in conversation, family ideals such as esteem for elders, and philosophy about and practices linked to illness and death.
Jordan parents include traditional Filipino values, including respect intended for elders, but in reality think their son is mature enough to have his wishes honored, but his grandmother does not agree: she says that it’s God’s will that Eileen is ill, that prayer is the only force that may save him, that it’s the parents’ duty to “protect” the boy coming from knowing his terminal prognosis, and that her wishes has to be respected because she is the family older – there we have a cultural conflict. According to Mazanec and Tyler (2003), “In america, decision making at the end of a lot more based on the values of the dominant Euro-American culture”, (p. 55). An additional problem is a conclusion making in families with terminally sick children.
However in many non-Western cultures families prefer to get information first and filtration system what is directed at the patient, no matter the patient’s age. And then a conflict occurs when the beliefs and wishes of family members vary from those of the sufferer, the team people, or equally. The important thing is usually to respect affected person wishes in the event the patient wishes and is capable to understand disclosure. Patients by cultures that place value on struggling may decline pain medication – for example , some China patients may well believe that enduring before loss of life is a approach to froid for previous sins, which if they will don’t go through while alive, they’ll need to suffer later on.
Conclusion What is important for family and is also to understand the patient’s dependence on information and learn that hope can coexist with terminal illness, in spite of some members of the family believe that fact about the diagnosis will do more harm than very good. One has to consider that spirituality and emotional support very important in end-of-life care, hence the patient will get sense in dying as with life. Another important thing is if patient relationship with God is different via his loved ones, it is even now meaningful and important to him.
Different nationalities and religions can coexist and family and medical center team have to learn to esteem patients with terminal diagnosis needs and decisions. References: 1 . Ethnical Considerations in End-of-Life Proper care, Polly Mazanec, Mary Kay Tyler, American Journal of Nursing, the year 2003. – V. 103.,? several. – S. 50 – 58.
