Gil Bar-Sela1, Michael J Schultz1, Karima Elshamy2, Maryam Rassouli3, Eran Ben-Arye4, Myrna Doumit5, Nahla Gafer6, Alaa Albashayreh7, Ibtisam Ghrayeb8, Ibrahim Turker9, Gulcin Ozalp9, Sultan Kav10, Rasha Fahmi11, Sophia Nestoros12, Hasanein Ghali13, Layth Mula-Hussain14, Ilana Shazar15, Rana Obeidat16, Rehana Punjwani17, Mohamad Khleif18, Gulbeyaz Can19, Gonca Tuncel9, Haris Charalambous20, Safa Faraj13, Neophyta Keoppi21, Mazin Al-Jadiry13, Sergey Postovsky22, Ma'an Al-Omari23, Samaher Razzaq13, Hani Ayyash24, Khaled Khader25, Rejin Kebudi26, Suha Omran27, Osaid Rasheed28, Mohammed Qadire29, Ahmet Ozet30, Michael Silbermann31. 1. Division of Oncology,Rambam Health Care Campus,Haifa,Israel. 2. Faculty of Nursing,Mansoura University,Mansoura,Egypt. 3. Cancer Research Center,Shahid Beheshti University of Medical Sciences,Teheran,Islamic Republic of Iran. 4. The Oncology Service,Lin Medical Center,Haifa,Israel. 5. Alice Ramez Chagoury School of Nursing,Lebanese American University,Beirut,Lebanon. 6. Radiation and Isotope Center,Khartoum,Sudan. 7. College of Nursing, Sultan Qaboos University,Muscat,Sultanate of Oman. 8. Makassed Charitable Hospital,East Jerusalem. 9. Dr. Abdurrahman Yurtaslan Ankara Oncology Training and Research Hospital,Ankara,Turkey. 10. Faculty of Health Sciences,Department of Nursing,Baskent University,Ankara,Turkey. 11. El-Salam Oncology Center,Cairo,Egypt. 12. Cyprus Anti-Cancer Society,Avodaphnousa Hospice,Nicosia,Cyprus. 13. Children's Welfare Teaching Hospital,Medical City,Baghdad,Iraq. 14. Cross Cancer Institute - University of Alberta,Edmonton,Canada. 15. Department of Hematology,Rambam Health Care Campus,Haifa,Israel. 16. Faculty of Nursing,Zarqa University,Zarqa,Jordan. 17. Children Cancer Hospital,Karachi,Pakistan. 18. Al-Sadeel Society for Palliative Care,Bethlehem,West Bank,Palestinian Authority. 19. Florence Nightingale Faculty of Nursing,Istanbul University,Istanbul,Turkey. 20. Bank of Cyprus Oncology Center,Nicosia,Cyprus. 21. Cyprus Anti-Cancer Society,Nicosia,Cyprus. 22. Ruth Rappaport Children's Hospital,Rambam Health Care Campus,Haifa,Israel. 23. King Abdullah University Hospital,Irbid,Jordan. 24. European Khan Yunis Hospital,Khan Yunis,Gaza Strip,Palestine. 25. Taif University,Taif,Saudi Arabia. 26. Cerrahpaşa Medical Faculty & Oncology Institute,Istanbul University,Istanbul,Turkey. 27. Faculty of Nursing,Jordan University for Science and Technology,Irbid,Jordan. 28. Al Quds University, Abu Dis and Al-Ahli Hospital,Hebron,West Bank,Palestinian Authority. 29. Faculty of Nursing,Al-Bayt University,Mafraq,Jordan. 30. Gazi Universitesi Tip Fakultesi,Tibbi Onkoloji Bilim Dali,Ankara,Turkey. 31. Middle East Cancer Consortium and Technion-Israel Institute of Technology,Haifa,Israel.
Abstract
OBJECTIVE: When 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. METHOD: We 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.
OBJECTIVE: When 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. METHOD: We distributed the Religion and Spirituality in Cancer Care Study via the Middle East Cancer Consortium to physicians and nurses caring for advanced cancerpatients. 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.
Entities:
Keywords:
Cancer; Human development index; Middle East; Palliative care; Spiritual care; Spirituality
Authors: Ángela Del Carmen López-Tarrida; Rocío de Diego-Cordero; Joaquin Salvador Lima-Rodríguez Journal: J Clin Med Date: 2021-11-29 Impact factor: 4.241
Authors: Ricko D Nissen; Erik Falkø; Tobias K Stripp; Niels Christian Hvidt Journal: Int J Environ Res Public Health Date: 2021-12-07 Impact factor: 3.390