Whose role? Oncology practitioners’ perceptions of their role in providing spiritual care to advanced cancer patients

2015 ◽  
Vol 23 (9) ◽  
pp. 2543-2550 ◽  
Author(s):  
Danielle Rodin ◽  
Michael Balboni ◽  
Christine Mitchell ◽  
Patrick T. Smith ◽  
Tyler J. VanderWeele ◽  
...  
2008 ◽  
Vol 26 (15_suppl) ◽  
pp. 9560-9560 ◽  
Author(s):  
T. A. Balboni ◽  
A. Ng ◽  
S. D. Block ◽  
M. J. Balboni ◽  
L. A. Kachnic ◽  
...  

2011 ◽  
Vol 20 (10) ◽  
pp. 2269-2276 ◽  
Author(s):  
Michelle J. Pearce ◽  
April D. Coan ◽  
James E. Herndon ◽  
Harold G. Koenig ◽  
Amy P. Abernethy

2015 ◽  
Vol 49 (2) ◽  
pp. 451 ◽  
Author(s):  
Danielle Rodin ◽  
Michael Balboni ◽  
Patrick Smith ◽  
Tyler Vanderweele ◽  
Tracy Balboni

2018 ◽  
Vol 17 (03) ◽  
pp. 345-352 ◽  
Author(s):  
Gil Bar-Sela ◽  
Michael J. Schultz ◽  
Karima Elshamy ◽  
Maryam Rassouli ◽  
Eran Ben-Arye ◽  
...  

AbstractObjectiveWhen patients feel spiritually supported by staff, we find increased use of hospice and reduced use of aggressive treatments at end of life, yet substantial barriers to staff spiritual care provision still exist. We aimed to study these barriers in a new cultural context and analyzed a new subgroup with “unrealized potential” for improved spiritual care provision: those who are positively inclined toward spiritual care yet do not themselves provide it.MethodWe distributed the Religion and Spirituality in Cancer Care Study via the Middle East Cancer Consortium to physicians and nurses caring for advanced cancer patients. Survey items included how often spiritual care should be provided, how often respondents themselves provide it, and perceived barriers to spiritual care provision.ResultWe had 770 respondents (40% physicians, 60% nurses) from 14 Middle Eastern countries. The results showed that 82% of respondents think staff should provide spiritual care at least occasionally, but 44% provide spiritual care less often than they think they should. In multivariable analysis of respondents who valued spiritual care yet did not themselves provide it to their most recent patients, predictors included low personal sense of being spiritual (p< 0.001) and not having received training (p= 0.02; only 22% received training). How “developed” a country is negatively predicted spiritual care provision (p< 0.001). Self-perceived barriers were quite similar across cultures.Significance of resultsDespite relatively high levels of spiritual care provision, we see a gap between desirability and actual provision. Seeing oneself as not spiritual or only slightly spiritual is a key factor demonstrably associated with not providing spiritual care. Efforts to increase spiritual care provision should target those in favor of spiritual care provision, promoting training that helps participants consider their own spirituality and the role that it plays in their personal and professional lives.


2016 ◽  
Vol 27 ◽  
pp. vi458 ◽  
Author(s):  
G. Bar-Sela ◽  
M. Schultz ◽  
K. Khader ◽  
M. Rassouli ◽  
M. Doumit ◽  
...  

2020 ◽  
Vol 60 (1) ◽  
pp. 37-47
Author(s):  
Mpho Ratshikana-Moloko ◽  
Oluwatosin Ayeni ◽  
Jacob M. Tsitsi ◽  
Michelle L. Wong ◽  
Judith S. Jacobson ◽  
...  

2012 ◽  
Vol 30 (15_suppl) ◽  
pp. 9116-9116
Author(s):  
Zachary Epstein-Peterson ◽  
Adam Sullivan ◽  
Andrea C. Phelps ◽  
Michael J. Balboni ◽  
Tyler J. Vanderweele ◽  
...  

9116 Background: For many patients facing a diagnosis of advanced cancer, religion and/or spirituality (R/S) play an important role in coping with illness. Data suggest that cancer patients receiving spiritual care (SC) have better quality of life and receive less futile, aggressive interventions at the end of life. National palliative care guidelines include SC as a key component of end-of-life care. However, current SC practices and the role clinicians should play in SC provision remain unclear. Methods: The Religion and Spirituality in Cancer Care (RSCC) study is a survey-based, cross-sectional study of oncology physicians and nurses and advanced cancer patients from five Boston-area institutions. The survey elicited respondents’ R/S beliefs/practices, their views on the appropriateness of SC in the advanced cancer care setting, and their experiences in giving or receiving SC (e.g., spiritual history, referrals to chaplains). In total, 68 patients, 204 physicians, and 114 nurses responded (response rates: patients = 73%; clinicians = 63%). Multivariable analyses (MVAs) were performed to determine predictors (e.g., clinician demographics, R/S, spiritual care training) of SC provision by clinicians. Results: All respondents reported a low frequency of SC provision, with only 9% of patients receiving SC from physicians, 20% from nurses, and physicians reporting performing SC during only 8% of interactions, nurses during 12% of interactions. In MVAs, prior training in spiritual care was significantly associated with SC provision (OR physicians 5.89, CI 2.14-16.22; OR nurses 10.42, CI 1.30-89.19), as was the provider identifying as being spiritual (OR 3.85 physicians CI, 2.12-6.98; OR 2.92 nurses CI, 1.15-7.42). Conclusions: These data highlight the current inadequacies of SC provision by clinicians, despite national palliative care guidelines, and underscore the central role of SC training for doctors and nurses, as this was the strongest predictor of SC provision. Given the important role that SC has in end-of-life care and the paucity of data guiding its provision, we hope this research will advance the understanding of how to integrate SC into end-of-life care, and ultimately improve patient outcomes at the end-of-life.


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