The spirit of palliative practice:A qualitative inquiry into the spiritual journey of palliative care physicians

Objective: Much is known about the important role of spirituality in the delivery of multidimensional care for patients at the end of life. Establishing a strong physician-patient relationship in a palliative context requires physicians to have the self-awareness essential to establishing shared meaning and relationships with their patients. However, little is known about this phenomenon and therefore, this study seeks a greater understanding of physician spirituality and how caring for the terminally ill influences this inner aspect. Method: A qualitative descriptive study was used involving face-to-face interviews with six practicing palliative care physicians. Results: Conceptualized as a separate entity from religion, spirituality was described by participants as a notion relating to meaning, personal discovery, self-reflection, support, connectedness, and guidance. Spirituality and the delivery of care for the terminally ill appeared to be interrelated in a dynamic relationship where a physician's spiritual growth occurred as a result of patient interaction and that spiritual growth, in turn, was essential for providing compassionate care for the palliative patient. Spirituality also served as an influential force for physicians to engage in self-care practices. Significance of results: With spirituality as a pervasive force not only in the lives of palliative care patients, but also in those of healthcare providers, it may prove to be beneficial to use this information to guide future practice in training and education for palliative physicians in both the spiritual care of patients and in practitioner self care. Copyright © Cambridge University Press 2010.

Processing the Peace:An Interview with Teya Sepinuck

In this interview, Teya Sepinuck, the Artistic Director of Theatre of Witness reflects not only on her first two projects in Northern Ireland, but also vividly illustrates her way of working by evoking seminal moments in her previous practice. Although, she has resisted attempts to systematise the Theatre of Witness process, preferring to see it as a set of principles rather than a fixed methodology, these principles have given rise to clear guidelines that have come to govern the process through which she works. As the interview illustrates, Sepinuck, a Jewish Buddhist, has no hesitation in explaining her approach within the framework of a humanist ‘spirituality’ that explicitly deploys Judeo-Christian terminology. She invites discussion of each participant's ‘prayer-life’ and positions herself primarily as a listener rather than an interlocutor. The introduction to the interview contextualises Sepinuck's practice in relation to her previous work and other drama-based interventions in Northern Ireland. Concerns that the lack of critical distance between the tellers and their stories inhibits those who see it from freely engaging with it as they might with a fictionalised account, are also critiqued. In the interview, Sepinuck directly addresses the risk of the commodification of her work, explaining the safeguards in place to protect the participants, who have repeatedly asserted how beneficial they have found their involvement in the work to be. The sense of autonomy and empowerment that emerges from these responses represent a persuasive challenge to concerns that they are passive instruments of the Theatre of Witness process.

Cable Crossings: The Aran Jumper as Myth and Merchandise

This article considers the Aran jumper as a cultural artefact from an anthropological perspective. As an internationally recognized symbol of Irishness that comes with its own myth of origin, the Aran jumper carries emotionally charged ideas about kinship and nativeness. Whether read as an ID document, family tree, representation of the landscape or reference to Christian or pre-Christian spirituality, the Aran jumper’s stitch patterns seem to invite interpretation. Emerging at a particular period in the relationship between Ireland and America, this garment and the story that accompanies it have been shaped by migration and tourism, but may be understood very differently on either side of the Atlantic. The resilience of the myth of a fisherman lost at sea, whose corpse is identifiable only by designs his relatives have stitched into his clothing, is explained in light of its resonance with diasporic narratives and transnational longings.

Beyond Pietism and Prosperity: Religious Resources for Reconstruction and Reconciliation in Zimbabwe

It is often assumed that charismatic Christianity in Africa promotes either a pietist withdrawal from social and political concerns, or a preoccupation with gaining individual health and wealth (the prosperity gospel). This research presents an alternative vision of the role of charismatic Christianity in Zimbabwe. Drawing on an ethnographic case study of a charismatic congregation, it analyzes how these Christians are drawing links between spirituality and social action. This congregation is developing an egalitarian conception of power, promoting service to the poor, and using biblical discourses to support their actions. This can be understood as part of a wider process in which Zimbabwean Christians are using religious resources to develop a vision for reconstruction and reconciliation. This article points to further areas in which the churches could use their public position to raise sensitive issues, including how to deal with the past and heal relationships between previously antagonistic groups.

How should teaching on whole person medicine, including spiritual issues, be delivered in the undergraduate medical curriculum in the United Kingdom?

Background

Although the General Medical Council recommends that United Kingdom medical students are taught ‘whole person medicine’, spiritual care is variably recognised within the curriculum. Data on teaching delivery and attainment of learning outcomes is lacking. This study ascertained views of Faculty and students about spiritual care and how to teach and assess competence in delivering such care.

A questionnaire comprising 28 questions exploring attitudes to whole person medicine, spirituality and illness, and training of healthcare staff in providing spiritual care was designed using a five-point Likert scale. Free text comments were studied by thematic analysis. The questionnaire was distributed to 1300 students and 106 Faculty at Queen’s University Belfast Medical School.

351 responses (54 staff, 287 students; 25 %) were obtained. >90 % agreed that whole person medicine included physical, psychological and social components; 60 % supported inclusion of a spiritual component within the definition. Most supported availability of spiritual interventions for patients, including access to chaplains (71 %), counsellors (62 %), or members of the patient’s faith community (59 %). 90 % felt that personal faith/spirituality was important to some patients and 60 % agreed that this influenced health. However 80 % felt that doctors should never/rarely share their own spiritual beliefs with patients and 67 % felt they should only do so when specifically invited. Most supported including training on provision of spiritual care within the curriculum; 40-50 % felt this should be optional and 40 % mandatory. Small group teaching was the favoured delivery method. 64 % felt that teaching should not be assessed, but among assessment methods, reflective portfolios were most favoured (30 %). Students tended to hold more polarised viewpoints but generally were more favourably disposed towards spiritual care than Faculty. Respecting patients’ values and beliefs and the need for guidance in provision of spiritual care were identified in the free-text comments.

Students and Faculty generally recognise a spiritual dimension to health and support provision of spiritual care to appropriate patients. There is lack of consensus whether this should be delivered by doctors or left to others. Spiritual issues impacting patient management should be included in the curriculum; agreement is lacking about how to deliver and assess.

Incorporation of spiritual care as a component of healthcare and medical education: comparison of viewpoints of healthcare providers from a rural community hospital in Uganda with those of medical students from United Kingdrom

This study addresses cultural differences regarding views on the place for spirituality within healthcare training and delivery. A questionnaire was devised using a 5-point ordinal scale, with additional free text comments assessed by thematic analysis, to compare the views of Ugandan healthcare staff and students with those of (1) visiting international colleagues at the same hospital; (2) medical faculty and students in United Kingdom. Ugandan healthcare personnel were more favourably disposed towards addressing spiritual issues, their incorporation within compulsory healthcare training, and were more willing to contribute themselves to delivery than their European counterparts. Those from a nursing background also attached a greater importance to spiritual health and provision of spiritual care than their medical colleagues. Although those from a medical background recognised that a patient’s religiosity and spirituality can affect their response to their diagnosis and prognosis, they were more reticent to become directly involved in provision of such care, preferring to delegate this to others with greater expertise. Thus, differences in background, culture and healthcare organisation are important, and indicate that the wide range of views expressed in the current literature, the majority of which has originated in North America, are not necessarily transferable between locations; assessment of these issues locally may be the best way to plan such training and incorporation of spiritual care into clinical practice.

A terapia de grupo na doença oncológica

Existem milhões de sobreviventes de cancro da mama no mundo, em exponencial crescimento. Esta população pode apresentar preocupações relevantes acerca do futuro, depressão, ansiedade, sintomas pós-traumáticos, e comprometimento da qualidade de vida. As intervenções de grupo breves, estruturadas, especialmente as que incluem estratégias cognitivo-comportamentais, têm sido indicadas para esta população. O presente trabalho surge neste contexto, em que os estudos são escassos, especialmente em Portugal. Um conjunto de 5 estudos foi conduzido com o intuito de avaliar a eficácia de dois programas de intervenção de grupo breves e estruturadas de inspiração cognitivo-comportamental, um de tipo psicopedagógico e outro de terapia cognitivo-comportamental, em sobreviventes de cancro da mama. Nos primeiros dois estudos procedeu-se ao estudo das caraterísticas psicométricas de dois instrumentos de avaliação, o Questionário de Formas de Lidar com o Cancro (CCQ) e o Questionário de Saúde do Paciente (PHQ-9).Os dois estudos seguintes referem-se ao desenvolvimento dos programas de intervenção de grupo, acompanhados dos resultados preliminares. No último estudo avaliou-se a eficácia dos dois programas de intervenção na promoção do ajustamento psicossocial de 62 sobreviventes de cancro da mama, num estudo quasi-experimental, com pré e pós-testes e duas avaliações de seguimento (3 e 6 meses após a intervenção). Foram utilizados os seguintes instrumentos de avaliação: o CCQ; o PHQ-9; a Escala de Controlo Emocional (CEC); a Escala de Ansiedade e Depressão Hospitalar (EADH); o questionário de qualidade de vida da Organização Europeia de Investigação e Tratamento de Cancro com o módulo suplementar de cancro da mama (EORTC QLQ-C30 e BR-23); o Inventário Clínico de Autoconceito (ICAC); o Teste de Orientação de Vida - Revisto (TOV-R); o Perfil dos Estados de Humor (POMS); a Subescala de Crescimento Pessoal da Escala de Bem-Estar Psicológico (EBEP); a sub-escala de espiritualidade e o Inventário de estado-traço de ansiedade (STAI). Resultados: As sobreviventes que não tiveram intervenção apresentaram deterioração de dois domínios da qualidade de vida, a função cognitiva e a dor, para além de piores resultados na subescala de vigor. A deterioração dos domínios da qualidade de vida manteve-se aos 3 meses e extendeu-se aos sintomas da mama, o que não se verificou com o vigor. O grupo com intervenção psicoeducativa apresentou melhoria do autoconceito até aos 6 meses. Neste grupo também se observou um aumento do controlo emocional até aos 3 meses. O grupo de terapia cognitivo-comportamental apresentou aumento do estado de ansiedade e diminuição do funcionamento de papel no final da intervenção, diminuição do funcionamento emocional aos 3 meses e aumento na hostilidade e na confusão aos 6 meses. Ambos os grupos com intervenção apresentaram diminuição do traço de ansiedade aos 6 meses. Foram encontradas diversas correlações significativas destes efeitos com variáveis demográficas, clínicas e psicossociais. Conclusão: As intervenções de grupo breves, de inspiração cognitivo-comportamental, mostraram contribuir para a redução do traço de ansiedade a longo prazo e para a manutenção da função cognitiva, da dor, do vigor, e dos sintomas da mama nas sobreviventes. O programa psicopedagógico parece ser mais indicado para as sobreviventes, pelos efeitos no autoconceito, com maior extensão a longo prazo. São referidas implicações para a prática clínica e para a promoção da saúde mental desta população.

Hospitalização em pessoas idosas : impacto na qualidade de vida

As pessoas idosas são hospitalizadas com mais frequência e por períodos superiores por comparação com pessoas mais novas. A literatura indica que a interação entre idade, patologia e cuidados durante o internamento influencia a perceção de Qualidade de Vida (QV) pela pessoa idosa. Esta investigação analisa a influência da hospitalização na QV e espiritualidade das pessoas idosas e pretende contribuir para melhor compreender a hospitalização na velhice, ajudando a desenvolver medidas que promovam a qualidade dos cuidados a pessoas idosas durante a hospitalização. A amostra compreende 250 participantes (≥65 anos). Administrou-se o EASYcare (Sistema de Avaliação de Pessoas Idosas) e a Escala da Espiritualidade em 3 momentos: admissão, alta e follow-up (6 a 12 meses após a alta). Os principais resultados indicam: i) na admissão, as pessoas idosas mais dependentes tendem a ser viúvas, não praticar exercício físico, sentir-se sozinhas e deprimidas; os independentes tendem a estar mais satisfeitos com a sua habitação e a gerir de forma autónoma as suas finanças, apresentando maior escolaridade e sendo mais novos; ii) na alta, as pessoas idosas diminuem a perceção da qualidade de vida, principalmente com aumento da dependência, diminuição da saúde mental e bem-estar, diminuição da mobilidade e capacidade de cuidar de si; iii) no follow-up, os participantes tendem a ser mais dependentes comparativamente com a admissão; o risco de queda é menor comparativamente com os outros momentos. O modelo preditivo de óbitos indica como principais resultados: falecimento entre admissão e alta tem como fatores protetores rendimentos suficientes e ausência de apoio social; falecimento entre alta e follow-up tem como fatores de risco idade e risco de queda elevado; falecimento entre admissão e follow-up tem como fator protetor antecedentes clínicos do foro cardíaco. As conclusões gerais sustentam a importância do aprofundamento da pesquisa sobre a influência da hospitalização na pessoa idosa na sua qualidade de vida, e a adoção de medidas e estratégias para a promoção da QV durante e após o internamento hospitalar. Estes resultados têm implicações na prática e na elaboração de políticas institucionais, pois permite compreender o impacto da hospitalização nas pessoas idosas, permitindo desenvolver medidas para melhorar os cuidados antes, durante e após o internamento hospitalar. Este estudo permite conhecer as necessidades das pessoas idosas durante o internamento e delinear estratégias para o follow-up, sendo adaptado às especificidades da população idosa Portuguesa.

Towards a positive cross-cultural lexicography: Enriching our emotional landscape through 216 ‘untranslatable’ words pertaining to well-being

Although much attention has been paid to culture-specific psychopathologies, there have been no comparable attempts to chart positive mental states that may be particular to certain cultures. This paper outlines the beginnings of a positive cross-cultural lexicography of ‘untranslatable’ words pertaining to wellbeing, culled from across the world’s languages. A quasi-systematic search uncovered 216 such terms. Using grounded theory, these words were organised into three categories: feelings (comprising positive and complex feelings); relationships (comprising intimacy and pro-sociality); and character (comprising personal resources and spirituality). The paper has two main aims. First, it aims to provide a window onto cultural differences in constructions of wellbeing, thereby enriching our understanding of wellbeing. Second, a more ambitious aim is that this lexicon may help expand the emotional vocabulary of English speakers (and indeed speakers of all languages), and consequently enrich their experiences of wellbeing. The paper concludes by setting out a research agenda to pursue these aims further.

Vox Dei:metáfora(s) da espiritualidade

Tese de doutoramento, Belas-Artes (Pintura), Universidade de Lisboa, Faculdade de Belas-Artes, 2014

Educar nas virtudes:programa de intervenção para alunos do 1º ciclo de ensino básico

Tese de doutoramento, Psicologia (Psicologia da Educação), Universidade de Lisboa, Faculdade de Psicologia, 2014