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African Americans as a cultural group
Attitude towards death
Different attitudes toward death essay
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African-American is a politically correct term used to refer to blacks within the United States. The roots of many African-American rites can be traced back to African cultural rites. However, it is important to note that not all blacks in America identify with African cultural roots. Therefore, some of the rites found within what many in the United States call African-American culture stem from Caribbean and other cultural traditions. For this reason, when making end of life decisions or funeral arrangements the “cultural identification, spirituality and the social class” the individual identifies with must be taken into account. The black majority within the United States identifies with Afrocentric traditions and perspectives. For this reason the term African-American will be used within this paper to denote the black population found in America as comparisons are made regarding how end of life decisions are viewed and made by African-American culture verses the traditional western European beliefs of American culture (Barrett, 2002).
When considering “the four primary dimensions of care for those who are comping with dying,” both similarities and differences can be found between African-American cultural beliefs and what have been considered traditional American cultural beliefs when making end of life decisions. Although both cultures share a physical need to have their bodily needs met, they differ on how physical distress is viewed. American culture often wants to minimize the distress and discomfort felt as a way of coping. However, some cultures may ignore the natural desire to minimize discomfort (Corr, 2009). The African-American culture is one such culture. African-Americans who are making end of life decisions of...
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...urce for bereavement support. Journal of Pastoral Counseling, 3847-57. Retrieved from Academic Search Complete database.
Rhodes, R., Teno, J., & Welch, L. (2006). Access to hospice for african americans: Are they informed about the option of hospice?. Journal of Palliative Medicine, 9(2), 268-272. doi:10.1089/jpm.2006.9.268.
Scales, T., & Streeter, C. (2004). Rural Social Work. Pacific Grove: Brooks/Cole/Thomson Learning.
Tschann, J., Kaufman, S., & Micco, G. (2003). Family involvement in end-of-life hospital care. Journal of the American Geriatrics Society, 51(6), 835-840. doi:10.1046/j.1365- 2389.2003.51266.x.
Welch, L., Teno, J., & Mor, V. (2005). End-of-life care in black and white: Race matters for medical care of dying patients and their families. Journal of the American Geriatrics Society, 53(7), 1145-1153. doi:10.1111/j.l532-5415.2005.53357.x.
Puchalski, C. M., Dorff, D. E., Hebbar, B. N., & Hendi, Y. (2012). Religion, spirituality, and end of life care. RELIGION, SPRITUALITY, AND END OF LIFE CARE. Retrieved from http://www.uptodate.com/contents/religion-spirituality-and-end-of-life-care?source=search_result&search=Religion%2C+spirituality%2C+and+end+of+life+care&selectedTitle=1%7E146#
In 1969, Elisabeth Kübler-Ross opened a dialogue of debate about death and dying. She accomplished this with her ground breaking book “On Death and Dying.” In 1993, another physician by the name of Sherwin Nuland, continued the dialogue with his popular book “How We Die- Reflections on Life’s Final Chapter.” A comparison of chapter one, On the Fear of Death, from Kübler-Ross’s book, and chapter seven, Accidents, Suicide, and Euthanasia, of Nuland’s book, shows that both Kübler-Ross and Nuland argue for control over the circumstances surrounding a patient’s death. However, while Kübler-Ross advocates for strong patient control, Nuland emphasizes the need for physician and society control.
Hispanics are the fastest growing minority in the United States, and the majority of them are Mexican in origin (Kemp, 2001). The Roman Catholic Church plays a vital role in the culture and daily life of many Mexican Americans. Consequently, healthcare personnel must become culturally competent in dealing with the different beliefs possessed by these individuals. Nurses must have the knowledge and skills necessary to deliver care that is congruent with the patient’s cultural beliefs and practices (Kearney-Nunnery, 2010). The ways that a nurse cares for a Mexican American patient during the process of dying or at the critical time of death is especially important. The purpose of this paper is to examine Mexican Americans’ beliefs concerning terminal illness and death, explain the role of the nurse desired by Mexican Americans, and discuss how the knowledge gained will be incorporated into future nursing practice.
Being a resident of South Carolina, African-American Culture was chosen as part of the applied learning project for the Intercultural Nursing class, because African-Americans make up more than a quarter of this state’s population. According to the 2010 United States Census Bureau, the total population for South Carolina (S.C.) is 4,625,364, with 27.9% being of African-American descent. The purpose of this paper is to develop an understanding and sensitivity to issues and cultural variances or phenomena that are unique to the African-American Culture. Another goal is to identify nursing interventions that are important for the nurse to consider in caring for this population. These phenomena’s include variances in social organization, communication, space, perception of time, environmental control, and biological variations associated with the African-American culture. (Giger, 2013 and South Carolina minority, n.d.)
Braddok III Clarence H. MD MPH .” Physician aid-in-dying: Ethical topics in medicine” n.d University of Washington school of medicinestate death with dignity act” N.p n.d University of Washington department of bioethics and humanities 2009 web 24 March 2012
Thanks in part to the scientific and technological advances of todays’ society, enhanced medicinal treatment options are helping people battle illnesses and diseases and live longer than ever before. Despite these advances, however, many people with life threatening illnesses have needs and concerns that are unidentified and therefore unmet at the end of life, notes Arnold, Artin, Griffith, Person and Graham (2006, p. 62). They further noted that when these needs and concerns remain unmet, due in part to the failure of providers to correctly evaluate these needs, as well as the patients’ reluctance to discuss them (p. 63, as originally noted by Heaven & Maguire, 1997), a patient’s quality of life may be adversely affected. According to Bosma et al. (2010, p. 84), “Many generalist social work skills regarding counseling, family systems, community resources, and psychosocial assessments are relevant to working with patients and families with terminal illness”, thereby placing social workers in the distinctive position of being able to support and assist clients with end of life decisions and care planning needs. In fact, they further noted that at some point, “most social work practitioners will encounter adults, children, and families who are facing progressive life limiting illness, dying, death, or bereavement” (p. 79).
Africanisms in America are a highly surveyed topic for the black community. Joseph E. Holloway describes Africanisms as “those elements of culture found in the New World that are traceable to an African origin” (Holloway 2). I believe, that africanisms are the traditions and cultural behaviors of African Americans that resemble the some of the same traditions and cultures in Africa. Which makes you ponder about what current elements does our culture use that ties back to Africa. Which in fact there are several africanisms that still exist. African Americans have retained an essence of Africa in their speech, hair care, clothing, preparation of foods, and music by over centuries of separation from the Dark Continent.
End-of-life care in the United States is often fraught with difficult decisions and borne with great expense. Americans are often uncomfortable discussing death and
African Americans practice a various number of religions, Christianity is by far the most popular. Up to the present day religiosity has always been a coping behavior among African Americans. The majority of them found peace and hope in their spirituals during slavery. Throughout one of the most dark times in our nations history, religion has played a big roll for African Americans. They created ways of expressing African meanings and values through the form of songs and stories. Due to their enslavement they established and passed down their own practices, religious services, and religious socialization.
The African idea of the High God per Hopfe states that “there is a supreme High God who created the world and then withdrew from active participation.” (Hopfe, page 51, 20007), as well as that “there is a common belief that beyond all of the minor gods, goodness, spirits, and ancestors there is only one God who created and in some sense still governs the world.” African religions are generally considered polytheistic. In addition, it is also believed that this High God resides in a distant place and only returns when in time of need. Meanwhile the High God is so distant Hopfe states that the High Good is “too great to pay attention to prayers and petitions of human beings.” (Hopfe, pg. 53, 2007), therefore they rather pray to lesser spirits and ancestors.
Have you ever taken offense when you saw someone dressed in traditional garments from your culture? In America, this happens quite often. Some people may not recognize it and some refuse to acknowledge that it even exists. Cultural appropriation is a situation in which a dominant culture steals aspects of a minority culture’s, such as hair, clothing styles, and music.
The care of patients at the end of their live should be as humane and respectful to help them cope with the accompanying prognosis of the end of their lives. The reality of this situation is that all too often, the care a patient receives at the end of their life is quite different and generally not performed well. The healthcare system of the United States does not perform well within the scope of providing the patient with by all means a distress and pain free palliative or hospice care plan. To often patients do not have a specific plan implemented on how they wish to have their end of life care carried out for them. End of life decisions are frequently left to the decision of family member's or physicians who may not know what the patient needs are beforehand or is not acting in the patient's best wishes. This places the unenviable task of choosing care for the patient instead of the patient having a carefully written out plan on how to carry out their final days. A strategy that can improve the rate of care that patients receive and improve the healthcare system in general would be to have the patient create a end of life care plan with their primary care physician one to two years prior to when the physician feels that the patient is near the end of their life. This would put the decision making power on the patient and it would improve the quality of care the patient receives when they are at the end of their life. By developing a specific care plan, the patient would be in control of their wishes on how they would like their care to be handled when the time of death nears. We can identify strengths and weakness with this strategy and implement changes to the strategy to improve the overall system of care with...
The concept of human mortality and how it is dealt with is dependent upon one’s society or culture. For it is the society that has great impact on the individual’s beliefs. Hence, it is also possible for other cultures to influence the people of a different culture on such comprehensions. The primary and traditional way men and women have made dying a less depressing and disturbing idea is though religion. Various religions offer the comforting conception of death as a begining for another life or perhaps a continuation for the former.
Although minorities, especially for the black population, are generally treated less intensively throughout their stay in hospitals, they appear to spend more overall over the last 12 months compared to whites due to higher rates of intensive treatment.5 This inequality may be countered by the observation that blacks and Hispanics have cultural preference for aggressive life-sustaining treatment near end-of-life. On the topic of cultural preference, black, Hispanic and Asian-American patients with heart failure are 20% less inclined to participate in hospice care programs than their white counterparts, and are 40% more prone to quitting or being discharged from hospice care programs if they do participate.6 But after examining statistics from a racial study done for ICU patients, researchers found no significant correlation between the differences in white and nonwhite treatments and the patients’ SES. The differences were found to be more attributable to the hospitals they used rather than racial differences within the ICU of the same hospital.5 This only demonstrates that the true effects of race and ethnicity can be complex and difficult to understand, especially in the context of end-of-life. Thus, we cannot say that minorities are being actively subjected to institutional racism until more evidence is found to be statistically significant. While being aware of
While the end of life experience is universal, the behaviors associated with expressing grief are very much culturally bound. Death and grief being normal life events, all cultures have developed ways to cope with death in a respectful manner, and interfering with these practices can disrupt people’s ability to cope during the grieving