A Good Death in Rural Kenya? Listening to Meru Patients and Their Families Talk about Care Needs at the End of Life

What constitutes a good death in sub-Saharan Africa? In Meru District in Eastern Kenya, we listened to 32 patients with ongoing cancer or AIDS, and to their carers as they talked about end-of-life experiences and care needs. Patients described how the support of close family relationships, and the care shown by their community and religious fellowships helped meet many of their emotional, social, and spiritual needs. But physical needs often went unmet. Patients died in pain. Some suffered in poverty, others were troubled by the guilt of using all available family resources to pay for treatment and care. Accessible pain relief, affordable clinic or inpatient care when required, and help to cope with the burden of care were among the key needs of patients. Until these are available, many will not die well.

Interfaith Chaplaincy as Interpretive Hospitality

Hospital chaplaincy must reconcile competing epistemologies of health and salvation (Christian, clinical, holistic, etc.), but when done in interfaith situations this task becomes more difficult. As current models of spiritual care are insufficient, this paper proposes a paradigm based on Paul Ricoeur’s hermeneutics of translation, as adapted for comparative theology by Marianne Moyaert. In particular, it looks at his idea of linguistic hospitality as a way to structure relations, spiritual assessments, and pastoral interventions in interfaith chaplaincy without reducing the unique strangeness of “the Other”. Furthermore, a practical, performative (ritual) hospitality can overcome the epistemological and soteriological obstacles that have frustrated systematic theologies of religion.

Cultural and religious considerations in pediatric palliative care

OBJECTIVE

A growing multicultural society presents healthcare providers with a difficult task of providing appropriate care for individuals who have different life experiences, beliefs, value systems, religions, languages, and notions of healthcare. This is especially vital when end-of-life care is needed during childhood. There is a dearth of literature addressing cultural considerations in the pediatric palliative care field. As members of a specific culture often do not ascribe to the same religious traditions, the purpose of this article was to explore and review how culture and religion informs and shapes pediatric palliative care.

METHOD

Comprehensive literature searches were completed through an online search of nine databases for articles published between 1980 and 2011: PsychINFO, MEDLINE®, Journal of Citation Reports-Science Edition, Embase, Scopus, CINAHL®, Social Sciences Citation Index (SSCI), EBSCO, and Ovid. Key terms included: culture, transcultural, spiritual, international, ethnic, customs or religion AND end-of-life, palliative care, death, dying, cancer, or hospice, and children, pediatrics, or pediatric oncology. Reference lists in the retrieved articles were examined for additional studies that fit the inclusion criteria, and relevant articles were included for review. In addition, web-based searches of specific journals were conducted. These included, but were not limited to: Qualitative Health Research, Psycho-Oncology, Journal of Psychosocial Oncology, Journal of Pediatric Psychology, Journal of Pediatric Health Care, Journal of Pediatric Oncology Nursing, Omega, Social Work in Health Care, and Journal of Palliative Medicine.

RESULTS

Thirty-seven articles met eligibility criteria. From these, seven distinct themes emerged that have implications for pediatric palliative care. These include the role of culture in decision-making, faith and the involvement of clergy, communication (spoken and unspoken language), communicating to children about death (truth telling), the meaning of pain and suffering, the meaning of death and dying, and location of end-of-life care.

SIGNIFICANCE OF RESULTS

The review of the literature provides insight into the influence of religion and how culture informs lifestyle and shapes the experiences of illness, pain, and end-of-life care. Recommendations for providing culturally sensitive end-of-life care are offered through the framework outlined in the Initiative for Pediatric Palliative Care Quality Improvement Project of 2002. Cultural traditions are dynamic, never static, and cannot be generalized to all families. Guidelines to aid in approaches to palliative care are provided, and providers are encouraged to define these important differences for each family under their care.

Voices of the terminally ill: uncovering the meaning of desire for euthanasia

This study aimed to better understand the meaning of desire for euthanasia. An hermeneutic approach was undertaken using a purposively selected sample of advanced cancer patients who desired euthanasia while receiving palliative care. Unstructured interviews were conducted with six participants, which were audiotaped, transcribed and analysed. This approach allowed in-depth exploration and interpretation of the patients' lived experience. The findings illustrated a timeline from previous wellness to approaching death with five major themes: (1) reality, (2) perception, (3) anticipation, (4) desire and (5) holding environment. The desire for euthanasia is not confined to physical or psychosocial concerns relating to advanced cancer, but incorporates hidden existential yearnings for connectedness, care and respect, understood within the context of the patients' lived experience. Euthanasia requests cannot be taken at face value but require in-depth exploration of their covert meaning, in order to ensure that the patients' needs are being addressed adequately.

Truth-telling in clinical practice and the arguments for and against: a review of the literature

In general, most, but not necessarily all, patients want truthfulness about their health. Available evidence indicates that truth-telling practices and preferences are, to an extent, a cultural artefact. It is the case that practices among nurses and doctors have moved towards more honest and truthful disclosure to their patients. It is interesting that arguments both for and against truth-telling are established in terms of autonomy and physical and psychological harm. In the literature reviewed here, there is also the view that truth-telling is essential because it is an intrinsic good, while it is argued against on the grounds of the uncertainty principle. Based on this review, it is recommended that practitioners ought to ask patients and patients' families what informational requirements are preferred, and research should continue into truth-telling in clinical practice, particularly to discover its very nature as a cultural artefact, and the other conditions and contexts in which truth-telling may not be preferred.

Pediatric palliative care

This article presents a model of integrated palliative care for children with life-limiting illnesses, with emphasis on collaboration of care over time among family, primary care providers, and several other groups of providers. Some of the unique aspects of caring for children related to normal developmental changes and the family unit are considered. Issues related to pain and to specific diseases are also reviewed.