Religious and spiritual beliefs in end of life care: how major religions view death and dying

Puchalski, Christina M.; O'Donnell, Edward

doi:10.1053/j.trap.2005.06.003

Cited by 39 publications

(41 citation statements)

References 10 publications

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“…Changes occur in the spiritual and religious perspectives of oncology nurses (Vishnevsky et al, ). Spiritual and religious beliefs help people find meaning in their experiences (Günüşen et al, ; Pulchaski & O'Donnel, ). A study of Muslim nurses in Turkey reports that nurses are involved in religious practices for coping with STS, praying for their patients, and hoping they will recover (Günüşen et al, ).…”

Section: Discussionmentioning

confidence: 99%

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Secondary traumatic stress experiences of nurses caring for cancer patients

Günüşen

Üstün

Serçekuş

et al. 2018

Int J of Nursing Practice

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Aim The aim of this study was to explore secondary traumatic stress experiences of nurses caring for cancer patients. Methods A qualitative descriptive approach was taken in the study. The team conducted semi‐structured in‐depth interviews with 13 oncology nurses. We evaluated the responses collected using content analysis. Results Three distinct themes emerged from the interviews: cycle of desperation, coping, and change. Conclusion Based on the results obtained, it is suggested that programs containing cognitive restructuring techniques be developed; peer support groups may enable senior nurses to guide inexperienced nurses.

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Section: Discussionmentioning

confidence: 99%

“…Changes occur in the spiritual and religious perspectives of oncology nurses (Vishnevsky et al, 2015). Spiritual and religious beliefs help people find meaning in their experiences (Günüşen et al, 2018;Pulchaski & O'Donnel, 2005).…”

Section: Discussionmentioning

confidence: 99%

Secondary traumatic stress experiences of nurses caring for cancer patients

Günüşen

Üstün

Serçekuş

et al. 2018

Int J of Nursing Practice

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“…This was in keeping with similar fatwas in other Muslim countries . However, there still seems to be the widely held belief that it is forbidden in Islam, including a review article which incorrectly stated that organ donation was forbidden in Islam as the human body is considered sacred after death . If the Islamic fatwa was better disseminated among the Muslim community, they might be more amenable to donating organs after death.…”

Section: Discussionmentioning

confidence: 99%

Are health professionals responsible for the shortage of organs from deceased donors in Malaysia?

et al. 2012

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Summary The rate of organ donations from deceased donors in Malaysia is among the lowest in the world. This may be because of the passivity among health professionals in approaching families of potential donors. A questionnaire‐based study was conducted amongst health professionals in two tertiary hospitals in Kuala Lumpur, Malaysia. Four hundred and sixty‐two questionnaires were completed. 93.3% of health professionals acknowledged a need for organ transplantation in Malaysia. 47.8% were willing to donate their organs (with ethnic and religious differences). Factors which may be influencing the shortage of organs from deceased donors include: nonrecognition of brainstem death (38.5%), no knowledge on how to contact the Organ Transplant Coordinator (82.3%), and never approaching families of a potential donor (63.9%). There was a general attitude of passivity in approaching families of potential donors and activating transplant teams among many of the health professionals. A misunderstanding of brainstem death and its definition hinder identification of a potential donor. Continuing medical education and highlighting the role of the Organ Transplant Coordinator, as well as increasing awareness of the public through religion and the media were identified as essential in improving the rate of organ donations from deceased donors in Malaysia.

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“…Older adults, on the other hand, are more likely to experience higher levels of happiness when their social support network is not only large and cohesive, but when formal support is provided through direct interaction or contact (Bishop, Martin, & Poon, 2006). While previous studies dwelt on the role that culture (Hsin & Macer, 2006) and religion (Ardelt & Koenig, 2006;Puchalski & O'Donnell, 2005) play in understanding elderly end-of-life perceptions, the role of reminiscence and life disposition cannot be underestimated. When one's existence is threatened, such as when an individual is nearing the end of life (Strong, 2002;Milberg, 2003, both as cited in Dwyer, Nordenfelt, & Ternestedt, 2008), existential issues concerning meaning become more urgent (Dwyer et al, 2008).…”

mentioning

confidence: 87%