ICU Nurses’ Perceptions and Practice of Spiritual Care at the End of Life: Implications for Policy Change

2016 ◽  
Vol 21 (1) ◽  
Author(s):  
Nasser Abu-El-Noor
Keyword(s):  
Critical Care ◽  
Intensive Care ◽  
End Of Life ◽  
Spiritual Care ◽  
Qualitative Method ◽  
Gaza Strip ◽  
Holistic Care ◽  
Spiritual Needs ◽  
Nurses Perceptions ◽  
Physical Care

Nurses strive to provide holistic care, including spiritual care, for all patients. However, in busy critical care environments, nurses often feel driven to focus on patients’ physical care, possibly at the expense of emotional and spiritual care. This study examined how Palestinian nurses working in intensive care units (ICUs) understand spirituality and the provision of spiritual care at the end of life. In this article, the author presents background studies, encouraging an increased emphasis on spiritual care, and describes the qualitative method used to study 13 ICU Gaza Strip nurses’ understanding of spiritual care. Findings identified the following themes: meaning of spirituality and spiritual care; identifying spiritual needs; and taking actions to meet spiritual needs. The author discusses the difficulty nurses had in differentiating spiritual and religious needs, notes the study limitations, and concludes by recommending increased emphasis on the provision of spiritual care for all patients.

Barriers to Addressing the Spiritual and Religious Needs of Patients and Families in the Intensive Care Unit: A Qualitative Study of Critical Care Physicians

2020 ◽  
pp. 104990912097090
Author(s):  
Christian K. Alch ◽  
Christina L. Wright ◽  
Kristin M. Collier ◽  
Philip J. Choi
Keyword(s):  
Intensive Care Unit ◽  
Critical Care ◽  
Intensive Care ◽  
Spiritual Care ◽  
Spiritual Needs ◽  
Care Providers ◽  
Structured Interviews ◽  
Care Services ◽  
Qualitative Research Design ◽  
Data Saturation

Objectives: Though critical care physicians feel responsible to address spiritual and religious needs with patients and families, and feel comfortable in doing so, they rarely address these needs in practice. We seek to explore this discrepancy through a qualitative interview process among physicians in the intensive care unit (ICU). Methods: A qualitative research design was constructed using semi-structured interviews among 11 volunteer critical care physicians at a single institution in the Midwest. The physicians discussed barriers to addressing spiritual and religious needs in the ICU. A code book of themes was created and developed through a regular and iterative process involving 4 investigators. Data saturation was reached as no new themes emerged. Results: Physicians reported feeling uncomfortable in addressing the spiritual needs of patients with different religious views. Physicians reported time limitations, and prioritized biomedical needs over spiritual needs. Many physicians delegate these conversations to more experienced spiritual care providers. Physicians cited uncertainty into how to access spiritual care services when they were desired. Additionally, physicians reported a lack of reminders to meet these needs, mentioning frequently the ICU bundle as one example. Conclusions: Barriers were identified among critical care physicians as to why spiritual and religious needs are rarely addressed. This may help inform institutions on how to better meet these needs in practice.

scholarly journals Family Behaviors as Unchanging Obstacles in End-of-Life Care: 16-Year Comparative Data

2020 ◽  
Vol 29 (4) ◽  
pp. e81-e91
Author(s):  
Renea L. Beckstrand ◽  
Jasmine B. Jenkins ◽  
Karlen E. Luthy ◽  
Janelle L. B. Macintosh
Keyword(s):  
Intensive Care Unit ◽  
Critical Care ◽  
Intensive Care ◽  
End Of Life ◽  
Health Care Providers ◽  
End Of Life Care ◽  
Critical Care Nurses ◽  
Life Care ◽  
Care Providers ◽  
Over Time

Background Critical care nurses routinely care for dying patients. Research on obstacles in providing end-of-life care has been conducted for more than 20 years, but change in such obstacles over time has not been examined. Objective To determine whether the magnitude scores of obstacles and helpful behaviors regarding end-of-life care have changed over time. Methods In this cross-sectional survey study, questionnaires were sent to 2000 randomly selected members of the American Association of Critical-Care Nurses. Obstacle and helpful behavior items were analyzed using mean magnitude scores. Current data were compared with data gathered in 1999. Results Of the 2000 questionnaires mailed, 509 usable responses were received. Six obstacle magnitude scores increased significantly over time, of which 4 were related to family issues (not accepting the poor prognosis, intrafamily fighting, overriding the patient’s end-of-life wishes, and not understanding the meaning of the term lifesaving measures). Two were related to nurse issues. Seven obstacles decreased in magnitude, including poor design of units, overly restrictive visiting hours, and physicians avoiding conversations with families. Four helpful behavior magnitude scores increased significantly over time, including physician agreement on patient care and family access to the patient. Three helpful behavior items decreased in magnitude, including intensive care unit design. Conclusions The same end-of-life care obstacles that were reported in 1999 are still present. Obstacles related to family behaviors increased significantly, whereas obstacles related to intensive care unit environment or physician behaviors decreased significantly. These results indicate a need for better end-of-life education for families and health care providers.

scholarly journals Practice of Expert Critical Care Nurses in Situations of Prognostic Conflict at the End of Life

2006 ◽  
Vol 15 (5) ◽  
pp. 480-491 ◽  
Author(s):  
Catherine McBride Robichaux ◽  
Angela P. Clark
Keyword(s):  
Intensive Care Unit ◽  
Critical Care ◽  
Intensive Care ◽  
End Of Life ◽  
Narrative Analysis ◽  
Critical Care Nurses ◽  
Realistic Picture ◽  
Inappropriate Treatment ◽  
Expert Nurses ◽  
End Of Life Decision

• Background Prolonging the living-dying process with inappropriate treatment is a profoundly disturbing ethical issue for nurses in many practice areas, including the intensive care unit. Despite the frequent occurrence of such distressing events, research suggests that critical care nurses assume a limited role in end-of-life decision making and care planning. • Objectives To explore the practice of expert critical care nurses in end-of-life conflicts and to describe actions taken when the nurses thought continued aggressive medical interventions were not warranted. • Methods A qualitative design was used with narrative analysis of interview data that had a temporal ordering of events. Interviews were conducted with 21 critical care nurses from 7 facilities in the southwestern United States who were nominated as experts by their colleagues. • Results Three recurrent narrative plots were derived: protecting or speaking for the patient, presenting a realistic picture, and experiencing frustration and resignation. Narratives of protecting or speaking for the patient concerned preventing further technological intrusion and thus permitting a dignified death. Presenting a realistic picture involved helping patients’ family members reframe the members’ sense of the potential for recovery. Inability to affect a patient’s situation was expressed in narratives of frustration and resignation. • Conclusions The transition from curative to end-of-life care in the intensive care unit is often fraught with ambiguity and anguish. The expert nurses demonstrated the ability and willingness to actively protect and advocate for their vulnerable patients even in situations in which the nurses’ actions did not influence the outcomes.

Spiritual care for the critically ill

1995 ◽  
Vol 4 (1) ◽  
pp. 77-81 ◽  
Author(s):  
C Clark ◽  
T Heidenreich
Keyword(s):  
Critical Care ◽  
Intensive Care ◽  
Spiritual Care ◽  
Well Being ◽  
Nursing Interventions ◽  
Negative Feeling ◽  
Technical Competence ◽  
Care Providers ◽  
Spiritual Assessment ◽  
Spiritual Well Being

BACKGROUND: Spiritual well-being is the center of a healthy lifestyle and enables holistic integration of one's inner resources. However, the professional education process does not adequately provide socialization of nurses in the provision of spiritual care. Few studies exist that adequately address the spiritual aspect of nursing care. PURPOSE: To identify factors that contribute to providing spiritual care for patients in intensive care units. METHODS: A descriptive research design was used for this replication study conducted on a convenience sample of 63 patients in the critical care unit of a large midwestern military hospital. A trained interviewer asked each participant three open-ended questions regarding events that had created hope or meaning, created negative feeling, and could have contributed to hope or meaning. The interview took place 1 to 2 days after discharge from the intensive care unit. Predominant patterns were determined by content analysis. RESULTS: Three themes were identified as integral to the spiritual well-being of critical care patients: care providers, family/friends, and religion/faith. Nursing interventions identified for the three themes include establishing trusting relationships, providing in-depth spiritual assessment, conveying technical competence, and acting as facilitator among family, clergy, and other providers. CONCLUSIONS: We conclude that the key nursing interventions derived from this study include listening to patients' concerns and maintaining and conveying technical competence.

Spiritual beliefs, practices, and needs at the end of life: Results from a New Zealand national hospice study

2016 ◽  
Vol 15 (2) ◽  
pp. 223-230 ◽  
Author(s):  
Richard Egan ◽  
Rod MacLeod ◽  
Chrystal Jaye ◽  
Rob McGee ◽  
Joanne Baxter ◽  
...  
Keyword(s):  
New Zealand ◽  
End Of Life ◽  
Organizational Support ◽  
Spiritual Care ◽  
Development Program ◽  
Spiritual Needs ◽  
International Studies ◽  
Cross Sectional Survey ◽  
Cross Sectional ◽  
Peace Of Mind

AbstractObjective:International studies have shown that patients want their spiritual needs attended to at the end of life. The present authors developed a project to investigate people's understanding of spirituality and spiritual care practices in New Zealand (NZ) hospices.Method:A mixed-methods approach included 52 semistructured interviews and a survey of 642 patients, family members, and staff from 25 (78%) of NZ's hospices. We employed a generic qualitative design and analysis to capture the experiences and understandings of participants' spirituality and spiritual care, while a cross-sectional survey yielded population level information.Results:Our findings suggest that spirituality is broadly understood and considered important for all three of the populations studied. The patient and family populations had high spiritual needs that included a search for (1) meaning, (2) peace of mind, and (3) a degree of certainty in an uncertain world. The healthcare professionals in the hospices surveyed seldom explicitly met the needs of patients and families. Staff had spiritual needs, but organizational support was sometimes lacking in attending to these needs.Significance of results:As a result of our study, which was the first nationwide study in NZ to examine spirituality in hospice care, Hospice New Zealand has developed a spirituality professional development program. Given that spirituality was found to be important to the majority of our participants, it is hoped that the adoption of such an approach will impact on spiritual care for patients and families in NZ hospices.

Religion and Spirituality in the Intensive Care Unit

2017 ◽  
Author(s):  
Alexandra Cist ◽  
Philip Choi
Keyword(s):  
Intensive Care Unit ◽  
Intensive Care ◽  
Therapeutic Alliance ◽  
Spiritual Care ◽  
Spiritual Needs ◽  
Medical Team ◽  
Religion And Spirituality ◽  
High Quality ◽  
Acute Nature ◽  
Prognostic Uncertainty

The Intensive Care Unit is an area of the hospital that can elicit high levels of emotional and spiritual distress due to high mortality and prognostic uncertainty. Religion and spirituality are often manifest through prayer, rituals, and ceremonies, which can unite the patient and family with the care team. However, miracle language and other religious or spiritual topics that misalign with the expectations of the medical team can also lead to discord. The acute nature of ICU care poses challenges in creating a therapeutic alliance necessary to effectively address the religious and spiritual needs of patients and families. In this chapter, we provide a practical approach to provide high quality spiritual care in the ICU.

The Growth of Palliative Practice and End of Life Care in an Academic Teaching Intensive Care Unit

2022 ◽  
pp. 088506662110690
Author(s):  
Daniel King ◽  
Erica Schockett ◽  
Ghazi Rizvi ◽  
Daniel Fischer ◽  
Richard Amdur ◽  
...  
Keyword(s):  
Intensive Care Unit ◽  
Critical Care ◽  
Intensive Care ◽  
End Of Life ◽  
End Of Life Care ◽  
Univariate Analysis ◽  
Life Care ◽  
Do Not Resuscitate ◽  
Comfort Care ◽  
Over Time

Objective Dying in the intensive care unit (ICU) has changed over the last twenty years due to increased utilization of palliative care. We sought to examine how palliative medicine (PM) integration into critical care medicine has changed outcomes in end of life including the utilization of do not resuscitate (no cardiopulmonary resuscitation but continue treatment) and comfort care orders (No resuscitation, only comfort medication). Design: Retrospective observational review of critical care patients who died during admission between two decades, 2008 to 09 and 2018 to 19. Setting: Single urban tertiary care academic medical center in Washington, D.C. Patients: Adult patients who were treated in any ICU during the admission which they died. Interventions and Measurements We sought to measure PM involvement across the two decades and its association with end of life care including do not resuscitate (DNR) and comfort care (CC) orders. Main Results: 571 cases were analyzed. Mean age was 65 ± 15, 46% were female. In univariate analysis significantly more patients received PM in 2018 to 19 (40% vs. 27%, p = .002). DNR status increased significantly over time (74% to 84%, p = .002) and was significantly more common in patients who were receiving PM (96% vs. 72%, p < 0.001). CC also increased over time (56% to 70%, p = <0.001), and was more common in PM patients (87% vs. 53%, p < 0.001). Death in the ICU decreased significantly over time (94% to 86%, p = .002) and was significantly lower in PM patients (76% vs. 96%, p < 0.001). The adjusted odds of getting CC for those receiving versus those not receiving PM were 14.51 (5.49-38.36, p < 0.001) in 2008 to 09 versus 3.89 (2.27-6.68, p < 0.001) in 2018 to 19. Conclusion: PM involvement increased significantly across a decade in our ICU and was significantly associated with incidence of DNR and CC orders as well as the decreased incidence of dying in the ICU. The increase in DNR and CC orders independent of PM over the past decade reflect intensivists delivering PM services.

Spirituality and end-of-life experiences: Meeting the spiritual needs of the dying

2021 ◽  
pp. 413-434
Author(s):  
Peter Fenwick ◽  
Bruno Paz Mosqueiro
Keyword(s):  
End Of Life ◽  
Spiritual Care ◽  
Life Experience ◽  
Scientific Evidence ◽  
Spiritual Needs ◽  
Spiritual Experiences ◽  
Life Care ◽  
Practical Guidance ◽  
To Receive

Most patients in palliative care report that it is very important to receive health care that is respectful, compassionate, and culturally sensitive to their spiritual needs. Providing spiritual care to people approaching the end of life and understanding that their mental and spiritual experiences constitutes a key aspect to providing a more effective treatment and quality of life at this moment. End-of-life experience (ELE) provide comfort, and represents a source of spirituality and meaning to the dying. Spiritual experiences also give hope, meaning, and strength to family members and healthcare professionals dealing with terminal conditions and suffering. This chapter reviews the scientific evidence about ELEs and discusses the potential clinical implications of these experiences to healthcare practice. Different patients’ vignettes are presented to illustrate and provide practical guidance to understanding and addressing ELE and spiritual care in end-of-life care settings.

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