Medical Students’ (Dis)comfort with Assessing Religious and Spiritual Needs in a Standardized Patient Encounter

Schmidt, Cindy; Nauta, Loes; Patterson, Melissa; Ellis, Adam

doi:10.1007/s10943-018-0714-z

Cited by 6 publications

(4 citation statements)

References 19 publications

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“…Once the coding process began, CS refrained from commenting about the students’ reflections or possible themes, as her prior research could have influenced our coding decisions, which could have limited the integrity of our qualitative inquiry. 15 , 16 …”

Section: Methodsmentioning

confidence: 99%

“…CS had previous experience with research in medical education and also with qualitative analysis, so she trained the coders and observer in content theme analysis and led the coding process. [15][16] To assist with training the coders, CS generated an initial list of a priori codes based on her previous research, a review of literature, and a first look through the data. This starter set of a priori codes consisted of three themes which were based on the clear distinctions in content in the first three student self-reflection questions.…”

Section: E33mentioning

confidence: 99%

“…Once the coding process began, CS refrained from commenting about the students' reflections or possible themes, as her prior research could have influenced our coding decisions, which could have limited the integrity of our qualitative inquiry. 15,16 In the first phase, we coded reflections individually, creating emergent codes to add to the a priori codes. We reflected on our coding decisions as pairs, then as a whole group, to use analyst triangulation as a strategy to improve the rigor of our qualitative analysis.…”

Section: E33mentioning

confidence: 99%

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Medical students’ personal experiences, religion, and spirituality explain their (dis)comfort with a patient’s religious needs

Schmidt

Eickmeyer

Henningsen³

et al. 2020

Can. Med. Ed. J

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Background: Physicians often avoid discussing patients’ religious and spiritual concerns, even though most patients (i.e., 50-94%) want integrated care. To address this gap, medical students interviewed a Standardized Patient (SP) who was upset because the daughter did not confront her fiancée about converting to Orthodox Judaism. Students reflected on how their own religion and spirituality affected engaging with their patient. Methods: With a 97% response rate, 231 first-year medical students responded to open-ended questions about their patient encounter. For this quantitative content analysis, we used inductive reasoning, identifying three themes: (1) impact of students’ own religion on their comfort, (2) change in comfort, and (3) their learning. We used deductive reasoning to compare qualitative results from half of the students who began the curriculum with a questionnaire about their own spirituality with the other students completing afterwards. Results: Most students said being religious positively influenced their comfort, whether they were also Orthodox Jewish or from a different religion. Among uncomfortable students (6.5%), some attributed this to not being religious. Some students (4.8%) grew more comfortable discussing the religious issue, and 18.2% became uncomfortable due to lacking knowledge of Orthodox Judaism and the awkwardness of the topic. Students who had completed the questionnaire beforehand gave more comments about connecting with their patients than students who completed the questionnaire afterwards (X2=11.047, p<.001). Conclusions: Students’ own religion influenced their comfort with discussing religious concerns, with some feeling more connected and others becoming uncomfortable. This finding helps inform medical educators about teaching mind-body-spirit care.

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Section: Methodsmentioning

confidence: 99%

Section: E33mentioning

confidence: 99%

Section: E33mentioning

confidence: 99%

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Medical students’ personal experiences, religion, and spirituality explain their (dis)comfort with a patient’s religious needs

Schmidt

Eickmeyer

Henningsen³

et al. 2020

Can. Med. Ed. J

Self Cite

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“…Additionally (and without doubt more pronounced in Europe than in the US), for many physicians, it is counter-cultural to openly discuss spirituality, and they even cite fear, shame, and discomfort as a barrier to proactively eliciting spiritual concerns 19. Already in UME, discomfort concerning SC may stem from individual factors and from a (mis)match in religion between doctor and patient 26…”

Section: Introductionmentioning

confidence: 99%

<p>A Survey on the Integration of Spiritual Care in Medical Schools from the German-Speaking Faculties</p>

Taverna¹,

Berberat²,

Sattel³

et al. 2019

AMEP

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ObjectiveTeaching about spirituality and health is recommended by the American Association of Medical Colleges and partially implemented in some US medical schools as well as in some faculties of other countries. We systematically surveyed Medical School Associate Deans for Student Affairs (ADSAs) in three German-speaking countries, assessing both projects on and attitudes towards Spiritual Care (SC) and the extent to which it is addressed in undergraduate (UME), graduate (GME), and continuing (CME) medical education (in this article, UME is understood as the complete basic medical education equivalent to college and Medical School. GME refers to the time of residency).MethodsWe executed a cross-sectional qualitative complete online-survey, addressing ADSAs of all accredited 46 medical schools in these countries. Anonymized responses could be analyzed from 25 (54.3%).ResultsNo faculty provides a mandatory course exclusively dedicated to SC. Fourteen medical schools have UME courses or contents on SC, and 9 incorporate SC in mandatory classes addressing other topics. While most of the respondents indicate that spirituality is important for (a) the patients for coping and (b) for health care in general and thus, support the teaching of SC in UME, only half of them indicate a need for an SC curriculum in UME. Even if funding and training support were available, only a few of the respondents would agree to provide more of the sparse curricular time.ConclusionA majority of the participating medical schools have curricular content on SC, predominantly in UME. However, most of the content is based on voluntary courses. Despite acknowledging its importance to patients, ADSAs and medical teachers are still reflecting on the divergences in patients’ and doctors’ spiritual orientations and its consequences for implementing spirituality into the medical education.

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An online survey to describe pharmacy student spirituality and spiritual care perspectives

Gavaza

Olotu

Rawal

et al. 2022

Currents in Pharmacy Teaching and Learning

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Medical Students’ (Dis)comfort with Assessing Religious and Spiritual Needs in a Standardized Patient Encounter

Cited by 6 publications

References 19 publications

Medical students’ personal experiences, religion, and spirituality explain their (dis)comfort with a patient’s religious needs

Medical students’ personal experiences, religion, and spirituality explain their (dis)comfort with a patient’s religious needs

<p>A Survey on the Integration of Spiritual Care in Medical Schools from the German-Speaking Faculties</p>

An online survey to describe pharmacy student spirituality and spiritual care perspectives

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