Palliative care is an essential to the creation of a health and wellbeing continuum for Australians living with a chronic illness. It is an approach of care that seeks to improve the life of patients and family experiencing the effects of chronic illness. Palliative care centres on the relief of the symptoms and effects of disease and incorporate the physical, psychological and social dimensions of a person at the end of life. A recent focus for the delivery of palliative care by nurses to Indigenous communities is the consideration that culture can create barriers to the provision of appropriate and beneficial care for the dying or deceased person. This essay explores the palliative nurse caring for Indigenous communities and the need to consider …show more content…
The difference is that Indigenous people maintain a cyclic nature of death and return to the land whereas a contemporary Western view sees transitions as a need for families to cope and understand the “fading away of a person” (Ferrell & Coyle, 2010). The palliative care nurse needs to appreciate that in Indigenous communities, large numbers of Indigenous people may be expected to visit the patient and talk amongst themselves to carry out “sorry business”. For the nurse it becomes paramount to facilitate this interaction and process through the development of rapport with family and community members to allow cooperation and mutual respect (Aboriginal and Torres Strait Islander Health Branch, 2011). The importance of creating a therapeutic relationship that facilitates the freedom of the community in the palliative space and interaction between health professionals and Indigenous groups was shown by Pam McGrath in an interview with indigenous people caring for a palliative family member. McGrath reported the family member explaining that many of the issues they had to deal with regarded having to define to family members and health professionals who can actually help with the care of the patient (Mcgrath, …show more content…
For many Indigenous people the customs following the death of a family or community remember is called “sorry business’, an indicator to all that there has been a death in the community (NSW Department of Community Services, 2009). Sorry business refers to the customary protocols that some Indigenous cultures adhere to and include sending the spirit of the deceased person into the next world and identifying the cause of death (Aboriginal and Torres Strait Islander Health Branch, 2011). For many Indigenous the cultures the spirit leaves the body upon death and the spirit must be assisted in its journey to next word. One of the customary protocols to assist the spirit include the practice of not mentioning the name of the deceased for months or years after the death (Aboriginal and Torres Strait Islander Health Branch, 2011). Not mentioning the person’s name allows the spirit to be unhindered in its passing and therefore not recalled to the world it has
...fficient training for health workers, communication barriers, a general mistrust in the health care system and culture shock has contributed to issues in delivering services to many Indigenous communities. The reason to why these issues have emerged is a result of two main factors, the lack of health services that are needed to address the issue and the silence of Indigenous communities which leads to misunderstanding between the government and Indigenous communities. Indigenous Australian’s experience this major disadvantage and neglect in the Australian society due to the poor healthcare system and policies that haven’t had a positive effect on the issue. For the issue of Indigenous health to be resolved, the Government and social policies need to address and meet the need of Indigenous people to overcome the poor health conditions that these communities suffer.
Aboriginal health is majorly determined by several social factors that are related to their cultural beliefs. Health professionals regularly find it difficult to provide health care to aboriginal people due to the cultural disparity that exists between the conventional and aboriginal cultures, predominantly with regard to systems of health belief (Carson, Dunbar, & Chenhall, 2007). The discrepancy between the aboriginal culture and typical Western customs seems to amplify the difficulties experienced in every cross-cultural setting of health service delivery (Selin & Shapiro, 2003). Most of the social determinants of the aboriginal health are due to their strict belief in superstition and divine intervention.
...ral differences in patterns of behavior and of social support includes each culture’s sense of what is sane and healthy, as opposed to life- and health-threatening. Thus, what people do protects the bereaved and in some senses everyone around the bereaved form. The cross-cultural emphasis, in fact, is a kind of metaphor. To help effectively, we must overcome our presuppositions and struggle to understand people on their own terms (i.e., not having the intention or the reason why the man placed a rose over Bella J. Bhukhan’s name).
... To provide Indigenous people with adequate health care, emphasis needs to be placed on understanding indigenous beliefs and the social detriments Indigenous communities are faced with. Applying a suitable model of health to each individual situation will provide the best outcome. This was evident in the case study discussed in the essay. Rodney’s experiences within the medical world ended with a positive and desirable result, but if the appropriate transcultural care was not given, that positive result would have created a negative outcome, which could have been detrimental to Rodney’s future health.
The first journal article is about advance care planning (ACP) in palliative care. This is of interest due to several clinical experiences and the realization that many families either ignore the patient’s request for end of life (EOL) care or who have no idea of how to plan for EOL care. By reading the research and understanding the methods used, this will allow for insight into how to implement palliative care into clinical practice across different sites. The authors of this original research are Jeanine Blackford PhD, RN, senior lecturer at La Trobe University in Australia, and Annette Street PhD, associate dean of research and professor of cancer and palliative care studies. According to Blackford & Street (2011), this research is important as there are many countries that “report a low percentage of people who have completed an advance care plan” (p. 2022), and ACP is needed upon admission to facilities that offer palliative care.
For the Torres Strait Islanders, death is something that is not taken lightly. The people of this indigenous community do not fear death; however, the death of friends and family members brings extreme grief, just as it does with any other society. In some ways the Torres Strait Islander’s death ceremonies are no different than ours, they mainly consist of a burial and a mourning period. Although there are some similarities, there are many more differences.
Through showing the different definitions of health, the authors explain how those different understandings affect patterns of behavior on health depend on different cultures. In addition, an analysis of the models of health demonstrates even western medical approaches to health have different cognitions, same as the Indigenous health beliefs. The most remarkable aspect is a balance, a corresponding core element in most cultures which is an important consideration in Indigenous health as well. From an Indigenous perspective, health is considered as being linked, and keeping the connection is a priority to preserve their health. Consequently, health is a very much culturally determined. Health practitioners should anticipate and respect the cultural differences when they encounter a patient from various cultures. In particular, this article is good to understand why the Indigenous health beliefs are not that different than western medicine views using appropriate examples and comparative composition, even though the implementation the authors indicated is a bit abstract, not
In order to understand the impact of colonisation on Aboriginal health; it is important to recognize their worldview or set of beliefs on health (Tilburt, 2010). They practice a “holistic” approach unlike the Western Biomedical model where health is centred on biological functioning (Lock, 2007). According to this model the essence of being healthy relies on the mental, spiritual and social well-being rather than the absence of an illness (Hampton & Toombs, 2013). It is closely linked to spiritual and environmental factors; the heart of which is country, tradition and kinship. Land is a source of identity and spirituality for indigenous people (Hampton & Toombs, 2013). Kinship manages connection to land as well as ceremonial obligations and interpersonal relationships (Hampton & Toombs, 2013). For Aboriginal and Torres Strait Islanders a healthy person consists of physical and spiritual elements. It’s evident that colonisation eroded the structures upon which Indige...
Thank you for taking time to read my letter. As a nursing student of University of Technology Sydney, I studied contemporary indigenous subject this semester. In this letter I want to illustrate 3 main social determinants of health that impact indigenous Australian health which I found and analysed during my recently study. And also offer some suggestion that could help the government improve aboriginal Australian mental health conditions in the future.
Nurses are both blessed and cursed to be with patients from the very first moments of life until their final breath. With those last breaths, each patient leaves someone behind. How do nurses handle the loss and grief that comes along with patients dying? How do they help the families and loved ones of deceased patients? Each person, no matter their background, must grieve the death of a loved one, but there is no right way to grieve and no two people will have the same reaction to death. It is the duty of nurses to respect the wishes and grieving process of each and every culture; of each and every individual (Verosky, 2006). This paper will address J. William Worden’s four tasks of mourning as well as the nursing implications involved – both when taking care of patients’ families and when coping with the loss of patients themselves.
The Aboriginal Hospital Liaison Officers (AHLO) provides cultural, emotional, and clinical support to Aboriginal patients and families. Their role is to provide cultural support and advocacy for Aboriginal patients to ensure that their safety and care is culturally appropriate. Whilst demonstrating acts of kindness and hostility, the patient’s needs are being met. AHLO is employed in hospitals so that Aboriginals have equitable access to health care services, which in turn can increase cultural awareness and sensitivity of health care services to Aboriginal families. It ensures that Aboriginal individuals and families receive culturally appropriate information in order for patients and families to understand medical procedures.
Pain is neither objective nor seen or felt by anybody other than the person that is experiencing it. Pain is subjective, therefore there is no way to distinguish whether or not someone is hurting and the only and best measurement of pain is that what the patient says it is. In settings such as end of life care, patients present with many different disease processes and ultimately are there because they have an average of six months to live. Along with this stage in their lives, palliative care patients can encounter a myriad of symptoms, which can result in these patients experiencing tremendous physical and psychological suffering (Creedon & O’Regan, 2010, p. [ 257]). For patients requiring palliative care, pain is the most incapacitating of symptoms and in return unrelieved pain is the primary symptom that is feared most by these patients. So why has pain management not become the top priority when it comes to end of life care, considering this area is growing at an extraordinary rate as a result of an increasingly ageing population?
The purpose of this essay is to analyse various theories on ageing, death, dying, and end of life issues from different perspectives such as: biophysiological theories, psychosocial theories; and taking in consideration the cultural, historical, and religious implications around the aforementioned life stages. One will also discuss important issues relevant to social work practice such as dignity, autonomy, and their relationship with the concept of a successful ageing and a good death. One considers these areas important since they upheld anti-discriminatory practice and may perhaps promote the development of personalised care pathways, as well as fair and justifiable social policies.
The service delivery will adopt Wanganeen (2011) seven phases to healing model. “For Aboriginal and Torres Strait Islander People healing is a holistic process, which addresses mental, physical, emotional and spiritual needs and involves connections to culture, family and land” (Healing Foundation, para.1). The healing model would be beneficial to service delivery as it a holistic approach addressing the prolonged grief and loss experienced by Aboriginal and Torres strait Islander People Wanganeen (cited in Purdie, Dudgeon & Walker, 2010). What’s more, healing of the spirit is essential for Aboriginal and Torres Strait Islander People that have experienced devastating grief and loss from colonisation (Briskman,2007)
Palliative care is about maintaining and improving quality of life for patients with terminal illness. Optimal nutrition is one essential component to maintaining quality of life, especially in early stages of illness. Malnourishment has been found to be the cause of death for many cancer patients (Prevost & Grach, 2012). In addition, according to research by Dahele and Fearon (as cited in Prevost & Grach, 2012), lower quality of life scores have been reported in extremely ill and malnourished patients.