PALYATİF BAKIM HASTALARINDA MANEVİ BAKIM

Bu çalışmada palyatif bakım hastalarında maneviyat ve manevi bakım konusunda yapılan araştırmalar gözden geçirilmiştir. Palyatif bakım, ilerlemiş ve/veya ilerleyici hastalığı olan ve tıbbi olarak tedavinin mümkün olmadığı hastalarda ve bu hastaların ailelerinde fiziksel, psiko-sosyal ve manevi sorunların önlenmesi/ hafifletilmesine ve yaşam kalitesinin iyileştirilmesine yönelik yaklaşımları içerir. Palyatif bakım yaklaşımı ölümü normal bir süreç olarak kabul eder, hasta bakımının psikolojik ve inanç yönlerini bütünleştirir, hastanın ölüme kadar mümkün olduğu kadar aktif olarak yaşamasına, yanısıra hastaların hastalıkları ve ölüm sonrasında ise ailenin yas tutma süreçlerinin üstesinden gelmesine yardımcı olur. Maneviyat “bireylerin anlam ve amaç arama ve bunu ifade etme tarzı, içinde bulunulan ana, kendisine, başkalarına, doğaya, anlamlı ve kutsal olana bağlanma biçimi” olarak tanımlanabilir. Herhangi bir dine ve inanca bağlı olsun ya da olmasın palyatif bakım hastalarının çoğu manevi sıkıntı yaşar. Manevi sıkıntı anlamsızlık, umutsuzluk, başkalarına bağımlılılık, izole olmuş hissetme ve desteksizlik duygusu şeklinde algılanabilir; korku, sinirlilik, umutsuzluk, depresyon şeklinde tezahür edebilir ve intihar düşünceleri ile ilişkili olabilir. Tersine manevi esenlik iç huzur, umut, değerli ve saygın hissetme, daha iyi yaşam kalitesi, daha az depresyon ve daha az anksiyete ile ilişkilidir. Konu ile ilgili yapılan çalışmalar ölümü yaklaşan hastaların manevi bakım hizmetlerine zaman eksikliği, profesyonel eğitim eksikliği, bilinç eksikliği, sağlık çalışanları ve hasta ve aileleri arasındaki kültürel farklılıklar vb gibi bireysel, kurumsal ve kültürel engeller nedeniyle yeterince ulaşamadıklarını göstermektedir. Sonuç olarak manevi bakım mutlaka palyatif bakım hizmetlerine entegre edilmeli; manevi bakım uygulamaları, bazı gelişmiş ülkelerde olduğu gibi, verilen hizmetlerin kalite göstergesi olarak ele alınmalıdır.

___

  • Abudari G, Hazeim H & Ginete G. (2016). Caring for terminally ill Muslim patients: Lived experiences of non-Muslim nurses. Palliat Support Care, 14(6):599-611. doi:10.1017/S1478951516000249.
  • Al-Yateem S & Al-Yateem N. (2014). The experience of overseas nurses caring for Muslim patients in Kingdom of Saudi Arabia and the UAE: A qualitative study. Int J Res Nurs, 5, 17-24. doi:10.3844/ijrnsp.2014.17.26.
  • Astrow AB, Wexler A, Texeira K, He MK & Sulmasy DP. (2007). Is failure to meet spiritual needs associated with cancer patients’ perceptions of quality of care and their satisfaction with care? J Clin Oncol, 25(36):5753-7. doi:10.1200/JCO.2007.12.4362.
  • Balboni TA, Balboni M, Enzinger AC, Gallivan K, Paulk E, Wright A, et al (2013a). Provision of spiritual support to patients with advanced cancer by religious communities and associations with medical care at the end of life. Jama Intern Med, 173(12):1109-17. doi:10.1001/jamainternmed.2013.903.
  • Balboni T, Balboni M, Paulk ME, Phelps A, Wright A, Peteet J, et al. (2011). Support of cancer patients’ spiritual needs and associations with medical care costs at the end of life. Cancer, 117(23):5383-91. doi:10.1002/cncr.26221.
  • Balboni MJ, Sullivan A, Amobi A, Phelps AC, Gorman DP, Zollfrank A et al. (2013b). Why is spiritual care infrequent at the end of life? Spiritual care perceptions among patients, nurses, and physicians and the role of training. J Clin Oncol, 31(4):461-7. doi: 10.1200/JCO.2012.44.6443.
  • Best M, Butow P & Olver I. (2016). Doctors discussing religion and spirituality: A systematic literature review. Palliat Med, 30(4):327-37. doi:10.1177/0269216315600912.
  • Boston P, Bruce A & Schreiber R. (2011). Existential suffering in the palliative care setting: An integrated literature review. J Pain Symptom Manage, 41(3):604-8. doi:10.1016/j.jpainsymman.2010.05.010.
  • Breitbart W, Rosenfeld B, Gibson C, Pessin H, Poppito S, Nelson C, et al. (2010). Meaning-centered group psychotherapy for patients with advanced cancer: A pilot randomized controlled trial. Psychooncology, 19(1):21-8. doi:10.1002/pon.1556.
  • Bruce A, Schreiber R, Petrovskaya O & Boston P. (2011). Longing for ground in a ground (less) world: A qualitative inquiry of existential suffering. BMC Nurs, 10(1):2. doi:10.1186/1472-6955-10-2.
  • Bovero A, Leombruni P, Miniotti M, Rocca G & Torta R. (2016). Spirituality, quality of life, psychological adjustment in terminal cancer patients in hospice. Eur J Cancer Care (Engl), 25(6):961-9. doi:10.1111/ecc.12360.
  • Carr D. (2011). Racial differences in end-of-life planning: Why don’t blacks and latinos prepare for the inevitable? Omega (Westport), 63(1):1- 20. doi:10.2190/OM.63.1.a.
  • Chan CWH, Choi KC, Chien WT, Cheng KKF, Goggins W, So WKW, et al. (2014). Health-related quality-of-life and psychological distress of young adult survivors of childhood cancer in Hong Kong. Psychooncology, 23(2):229-36. doi:10.1002/pon.3396.
  • Cheng HWB, Li CW, Chan KY, Ho R & Sham MK. (2014). Bringing palliative care into geriatrics in a Chinese culture society: Results of a collaborative model between palliative medicine and geriatrics unit in Hong Kong. J Am Geriatr Soc, 62(4):779-81. doi:10.1111/jgs.12760.
  • Cheraghi MA, Payne S & Salsali M. (2005). Spiritual aspects of end-oflife care for Muslim patients: Experiences from Iran. Int J Palliat Nurs, 11(9):468-74. doi:10.12968/ijpn.2005.11.9.19781.
  • Chochinov HM & Cann BJ. (2005). Interventions to enhance the spiritual aspects of dying. J Palliat Med, 8 (Suppl 1):S103-15. doi:10.1089/jpm.2005.8.s-103.
  • Christensen KH & Turner de S. (2008). Spiritual care perspectives of Danish registered nurses. J Holist Nurs, 26(1):7-14. doi:10.1177/0898010107301869.
  • Cook JA & Wimberley DW. (1983). If I should die before I wake: Religious com-mitment and adjustment to the death of a child. J Sci Stud Religion, 22(3):222-38. doi:10.2307/1385967.
  • Coyle J. (2002). Spirituality and Health: Towards a framework for exploring the relationship between sprituality and health. J Adv Nurs, 37(6): 589-597.
  • Davidson JE, Boyer ML, Casey D, Matzel SC, Walden CD. (2008). Gap analysis of cultural and religious needs of hospitalized patients. Crit Care Nurs Q, 31(2):119-26. doi:10.1097/01.CNQ.0000314472.33883.d4.
  • Dean E. (2017). Ask dying adults about their spiritual beliefs, NICE says. Nurs Stand, 31(33):15. doi:10.7748/ns.31.33.15.s16.
  • Delgado-Guay MO, Parsons HA, Hui D, De la Cruz MG, Thorney S & Bruera E. (2013). Spirituality, religiosity, and spiritual pain among caregivers of patients with advanced cancer. Am J Hosp Palliat Care, 30(5):455-61. doi:10.1177/1049909112458030.
  • Edwards A, Pang N, Shiu V & Chan C. (2010). The understanding of spirituality and the potential role of spiritual care in end-of-life and palliative care: A meta-study of qualitative research. Palliat Med, 24(8):753-70. doi:10.1177/0269216310375860.
  • Fang ML, Malcoe LH, Sixsmith J, Wong LY & Callender M. (2015). Exploring traditional end-of-life beliefs, values, expectations, and practices among Chinese women living in England: Informing culturally safe care. Palliat Support Care, 13(5):1261-74. doi:10.1017/S1478951514001126.
  • Fenwick P & Brayne S. (2011). End-of-life experiences: Reaching out for compassion, communication, and connection-meaning of deathbed visions and coincidences. Am J Hosp Palliat Care, 28(1):7-15. doi: 10.1177/1049909110374301.
  • Gerdner LA, Cha D, Yang D & Tripp-Reimer T. (2007). Circle of life: End-of-life care and death rituals for Hmong-American elders. J Gerontol Nurs, 33(5):20-9.
  • Gibbs HW & Achterberg-Lawiis JJ. (1970). Spiritual values and death anxiety: Implications for counseling with terminal cancer patients. J Couns Psychol, 25(6): 563-70.
  • Halligan P. (2006). Caring for patients of Islamic denomination: Critical care nurses’ experiences in Saudi Arabia. J Clin Nurs, 15(12):1565-73. doi:10.1111/j.1365-2702.2005.01525.x.
  • Heyland DK, Cook DJ, Rocker GM, Dodek PM, Kutsogiannis DJ, Skrobik Y, et al. (2010). Defining priorities for improving end-of-life care in Canada. CMAJ, 182(16):E747-52. doi:10.1503/cmaj.100131.
  • Hutchinson M. (1997). Healing the whole person: The spiritual dimension of holistic care. http://members.tripod.com/~Marg_Hutchison/nurse-4.html. Erişim Tarihi:15/06/2018.
  • Hui D, de la Cruz M, Thorney S, Parsons HA, Delgado-Guay M & Bruera E. (2010). The frequency and correlates of spiritual distress among patients with advanced cancer admitted to an acute palliative care unit. Am J Hosp Palliat Care, 28(4):264-70. doi:10.1177/1049909110385917.
  • Johnson KS, Tulsky JA, Hays JC, Arnold RM, Olsen MK, Lindquist JH, et al. (2011). Which domains of spirituality are associated with anxiety and depression in patients with advanced illness? J Gen Intern Med, 26 (7):751-8. doi:10.1007/s11606-011-1656-2.
  • Kongsuwan W, Chaipetch O & Matchim Y. (2012). Thai Buddhist families’ perspective of a peaceful death in ICUs. Nurs in Crit Care, 17(3):151-9. doi:10.1111/j.1478-5153.2012.00495.x.
  • Kwan CWM, Ng MSN & Chan CWH. (2017). The use of life review to enhance spiritual well-being in patients with terminal illnesses: An integrative review. J Clin Nurs, 26(23-24):4201-11. doi: 10.1111/jocn.13977.
  • la Cour P & Hvidt NC. (2010). Research on meaning-making and health in secular society: Secular, spiritual and religious existential orientations. Soc Sci Med, 71(7):1292-9. doi:10.1016/j.socscimed.2010.06.024.
  • Meraviglia M, Sutter R & Gaskamp CD. (2008). Providing spiritual care to terminally ill older adults. J Gerontol Nurs, 34(7):8-14.
  • McNeill JA, Sherwood GD, Starck PL & Thompson CJ. (1998). Assessing clinical outcomes: Patient satisfaction with pain management. J Pain Symptom Manage, 16(1):29-40.
  • McSherry W & Jamieson S. (2013). The qualitative findings from an online survey investigating nurses’ perceptions of spirituality and spiritual care. J Clin Nurs, 22(21-22):3170-82. doi:10.1111/jocn.12411.
  • McSherry W & Ross L. (2017). Spiritual care should be part of the Code. Nurs Stand, 31(33):29. doi:10.7748/ns.31.33.29.s25.
  • Moestrup L & Hvidt NC. (2016). Where is God in my dying? A qualitative investigation of faith reflections among hospice patients in a secularized society. Death Stud, 40(10): 618-629, doi:10.1080/07481187.2016.1200160.
  • Mok E, Wong F & Wong D. (2010). The meaning of spirituality and spiritual care among the Hong Kong Chinese terminally ill. J Adv Nurs, 66(2):360-70, doi:10.1111/j.1365-2648.2009.05193.x.
  • National Council on Aging. (2018). Healthy Aging Facts. https://www.ncoa.org/wp-content/uploads/2018-Healthy-Aging-Fact- Sheet-7.10.18-1.pdf. Erişim Tarihi: 04/08/2018.
  • Noble A & Jones C. (2010). Getting it right: Oncology nurses’ understanding of spirituality. Int J Palliat Nurs, 16(11):565-9. doi: 10.12968/ijpn.2010.16.11.80022
  • Paloutzian RF, Bufford RK & Wildman AJ. (2012). Spiritual wellbeing scale: Mental and physical health relationships. In: Cobb M, Puchalski CM, Rumbold B (eds): Oxford Textbook of Spirituality in Healthcare. New York: Oxford. p. 553-8. doi:10.1093/med/9780199571390.003.0048.
  • Pew Research Center: (2012). ‘‘Nones’’ on the rise: One-in-five adults have no religious affiliation. The Pew Forum on Religion and Public Life, Washington.
  • Puchalski C, Ferrell B, Virani R, Otis-Green S, Baird P, Bull J, et al. (2009). Improving the Quality of Spiritual Care as a Dimension of Palliative Care: The Report of the Consensus Conference. J Palliat Med, 12(10):885-904. doi:10.1089/jpm.2009.0142.
  • Roberts JA, Brown D, Elkins T & Larson DB. (1997). Factors influencing views of patients with gynecologic cancer about end-of-life decisions. Am J Obstet Gynecol, 176(1):166-72. doi:https://doi.org/10.1016/S0002-9378(97)80030-0.
  • Royal College of Physicians. (2014). National care of the dying audit for hospitals, England. file:///C:/Users/Administrator/Downloads/ncdah_national_report.pdf. Erişim Tarihi: 18/06/2018.
  • Rushton CH, Sellers DE, Heller KS, Spring B, Dossey BM & Halifax J. (2009). Impact of a contemplative end-of-life training program: Being with dying. Palliat Support Care, 7(4):405-14. doi:10.1017/S1478951509990411.
  • Salman K & Zoucha R. (2010). Considering faith within culture when caring for the terminally ill Muslim patient and family. J Hospice Palliat Nurs, 12(3):156-65. doi:10.1097/NJH.0b013e3181d76d26.
  • Selman L, Siegert R, Higginson IJ, Dinat N, Downing J, Gwyther L, et al. (2012). The “Spirit 8” successfully captured spiritual wellbeing in African palliative care: Factor and Rasch analysis. J Clin Epidemiol, 65(4):434-43. doi:10.1016/j.jclinepi.2011.09.014.
  • Steinhorn DM, Din J & Johnson A. (2017). Healing, spirituality and integrative medicine. Ann Palliat Med, 6(3):237-47. doi:10.21037/apm.2017.05.01.
  • Swinton J & Pattison S. (2010). Moving beyond clarity: Towards a thin, vague, and useful understanding of spirituality in nursing care. Nurs Philos, 11(4):226-37. doi:10.1111/j.1466-769X.2010.00450.x.
  • Tornøe K, Danbolt LJ, Kvigne K & Sørlie V. (2015a). A mobile hospice nurse teaching team’s experience: Training care workers in spiritual and existential care for the dying-a qualitative study. BMC Palliat Care, 14:43, doi:10.1186/s12904-015-0042-y.
  • Tornøe KA, Danbolt LJ, Kvigne K & Sørlie V. (2015b). The challenge of consolation: Nurses’ experiences with spiritual and existential care for the dying-a phenomenological hermeneutical study. BMC Nurs, 14:62. doi:10.1186/s12912-015-0114-6.
  • Udo C. (2014). The concept and relevance of existential issues in nursing. Eur J Oncol Nurs, 18(4):347-54. doi:10.1016/j.ejon.2014.04.002.
  • Vallurupalli M, Lauderdale K, Balboni MJ, Phelps AC, Block SD, Ng AK, et al. (2012). The role of spirituality and religious coping in the quality of life of patients with advanced cancer receiving palliativeradiation therapy. J Support Oncol, 10(2):81-7. doi:10.1016/j.suponc.2011.09.003.
  • Venkatasalu MR, Seymour JE & Arthur A. (2014). Dying at home: A qualitative study of the perspectives of older South Asians living in the United Kingdom. Palliat Med, 28(3):264-72. doi:10.1177/0269216313506765.
  • Wang YC & Lin CC. (2016). Spiritual well-being may reduce the negative ımpacts of cancer symptoms on the quality of life and the desire for hastened death in terminally ill cancer patients. Cancer Nurs, 39(4):E43-50. doi:10.1097/NCC.0000000000000298.
  • Weber SR, Pargament KI, Kunik ME, Lomax JW & Stanley MA. (2012). Psychological distress among religious nonbelievers: A systematic review. J Relig Health, 51(1):72-86. doi:10.1007/s10943-011-9541-1.
  • White ML, Peters R & Schim SM. (2011). Spirituality and spiritual selfcare: Expanding self-care deficit nursing theory. Nurs Sci Q, 24(1):48- 56. doi:10.1177/0894318410389059.
  • WHOQOL SRPB Group. (2006). A cross-cultural study of spirituality, religion, and personal beliefs as components of quality of life. Soc Sci Med, 62(6):1486-97. doi:10.1016/j.socscimed.2005.08.001.
  • World Health Organisation, (2018). Palliative Care. http://www.who.int/news-room/fact-sheets/detail/palliative-care. Erişim Tarihi: 07/08/2018.
  • Wright M & Clark D. (2012). Cicely Saunders and the development of hospice palliative care. In H Coward & KI Stajduhar (Eds.), Religious understandings of a good death in hospice palliative care. Albany, NY: State University of New York Press.