Working bi-culturally within a palliative care research context: the development of the Te Ārai Palliative Care and End of Life Research Group

Gott, Merryn; Morgan, Tessa; Black, Stella; Williams, Lisa; Boyd, Michal; Frey, Rosemary; Robinson, Jackie; Slark, Julia; Trussardi, Gabriella; Waterworth, Susan; Wharemate, Rawiri; Hansen, Whio; Smith, Eliza; Kaka, Kiripai; Henare, Kohi; Henare, Eileen; Poto, Manaaki; Tipene-Carter, Eliza; Hall, Devi-Ann

doi:10.1080/13576275.2016.1216955

Cited by 17 publications

(15 citation statements)

References 49 publications

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“…Research is also required to consider how culture influences strengths and we recommend that a methodology for this needs to be specific to a particular culture and context. Indeed, we already have examples within New Zealand of the positive benefits of culturally specific approaches to investigating issues with people that can be learnt from (Gott et al, ).…”

Section: Discussionmentioning

confidence: 99%

Uncovering strengths within community dwelling older adults: What does it mean for health care practice?

Waterworth

Raphael

Gott

et al. 2020

Health Soc Care Community

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The aim of this paper is to present the psychological strengths we identified from interviews with community dwelling older adults. Data for this paper is drawn from participants in a community dwelling older adult study. The latter involved qualitative in‐depth interviews with the participants exploring their well‐being. All participants were community dwelling and living in a region in the North Island of New Zealand. Interviews took place between March 2017 to September 2017. Thirty‐seven older adults between the ages of 66–99 took part in semi‐structured interviews and all interviews were audio‐recorded. Interviews ranged from 1 to 3 hr. Analysis was informed by the Values in Action Character strengths framework. We were able to identify strengths within the VIA conceptual framework comprising; cognitive strengths, emotional strengths, social and community strengths, protective strengths and transcendental strengths. Throughout this study we found that participants experienced difficulties in identifying and talking about their strengths. In many ways this may reflect participants' strength of humility, demonstrating modesty in talking about themselves. This study has highlighted the challenges older adults experienced in identifying their own strengths. However, the study has demonstrated how narratives can be one way of uncovering psychological strengths with older adults. In particular, these findings highlight the range of strengths, for example, bravery, gratitude, hope, humour, kindness, perseverance, spirituality, that older adults have and give a voice in highlighting these. However, more practical ways of making strength‐based practices workable in daily practice, for example, in clinical assessment and health promotion programs are required.

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Section: Discussionmentioning

confidence: 99%

Uncovering strengths within community dwelling older adults: What does it mean for health care practice?

Waterworth

Raphael

Gott

et al. 2020

Health Soc Care Community

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“…In the six cases where more than one family/whānau member was recruited for one older person, the questionnaire data from the family/whānau member who was most involved in care were used for the purposes of analysis. Research with Māori participants adhered to the bicultural framework of Te Ārai Palliative Care and End-of-Life Research Group of which we are members 13 and all Māori interviews were conducted by Māori researchers (T.M-.M. and S.B.).…”

Section: Data Collectionmentioning

confidence: 99%

“…Cultural protocols (mihimihi/formal introductions; karakia/prayer and sharing of kai/food) were used. 13 All participants were offered the opportunity to participate in a Collaborative Storytelling process where the research team used their interview narratives to co-create personalised written stories about the older person and their end-of-life experience. This process served both as a means of ‘member checking’ and as a way of creating a ‘taonga’ or treasured possession for participants.…”

Section: Data Collectionmentioning

confidence: 99%

“…A structured questionnaire was also developed for the purposes of the study to collect detailed information about use of, and satisfaction with, health and social care services in the last 3 months of the older person's life. In the six cases where more than one family/ whānaumemberwasrecruitedforoneolderperson,the questionnairedatafromthefamily/whānaumemberwho was most involved in care were used for the purposes of analysis.ResearchwithMāoriparticipantsadheredtothe biculturalframeworkofTeĀraiPalliativeCareandEnd-of-Life Research Group of which we are members 13 Interviewers did not have a prior relationship with participants.TeĀraikaumātua(respectedelders)providedinput to study design and analysis, and Māori community researchers facilitated fieldwork. Cultural protocols (mihimihi/formal introductions; karakia/prayer and sharing of kai/food) were used.…”

Section: Data Collectionmentioning

confidence: 99%

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‘It was peaceful, it was beautiful’: A qualitative study of family understandings of good end-of-life care in hospital for people dying in advanced age

et al. 2019

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Background: Hospitals are important sites of end-of-life care, particularly for older people. A need has been identified to understand best practice in hospital end-of-life care from the service-user perspective. Aim: The aim of this study was to identify examples of good care received in the hospital setting during the last 3 months of life for people dying in advanced age from the perspective of bereaved family members. Design: A social constructionist framework underpinned a qualitative research design. Data were analysed thematically drawing on an appreciative enquiry framework. Setting/participants: Interviews were conducted with 58 bereaved family carers nominated by 52 people aged >80 years participating in a longitudinal study of ageing. Data were analysed for the 21 of 34 cases where family members were ‘extremely’ or ‘very’ satisfied with a public hospital admission their older relative experienced in their last 3 months of life. Results: Participants’ accounts of good care aligned with Dewar and Nolan’s relation-centred compassionate care model: (1) a relationship based on empathy; (2) effective interactions between patients/families and staff; (3) contextualised knowledge of the patient/family; and (4) patients/families being active participants in care. We extended the model to the bicultural context of Aotearoa, New Zealand. Conclusion: We identify concrete actions that clinicians working in acute hospitals can integrate into their practice to deliver end-of-life care with which families are highly satisfied. Further research is required to support the implementation of the relation-centred compassionate care model within hospitals, with suitable adaptations for local context, and explore the subsequent impact on patients, families and staff.

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“…However, there is relatively little empirical data about the general health status of the Sámi, who are Indigenous peoples in Northern Fennoscandia, an area now called Sápmi. There is even less data about issues relating to death, dying and bereavement, with Indigenous EoL research stemming mostly from Australia, New Zealand and Canada (Gott et al, 2017;Kelley, 2010). Hassler and Sjölander (2005) reviewed health-related research on Indigenous peoples over a 30-year period, pointing to a growing interest due to lifestylerelated ill health resulting from encounters with mainstream cultures.…”

Section: Introductionmentioning

confidence: 99%

The past is present: Death systems among the Indigenous Sámi in Northern Scandinavia today

et al. 2020

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Despite growing interest in Indigenous health, the lack of end-of-life (EOL) research about the Sámi people led us to explore experiencebased knowledge about EoL issues among the Sámi. We aim here to describe Sámi death systems and the extent to which Kastenbaum's conceptualisation of death systems is appropriate to Sámi culture. Transcribed conversational interviews with 15 individuals, chosen for their varied experiences with EoL issues among Sámi, were first inductively analysed. Kastenbaum's model of death systems, with functions along a time trajectory from prevention to social consolidation after death, and the components of people, times, places, and symbols/ objects, was applied thereafter in an effort to understand the data. The model provides a framework for understanding aspects of the death system that were Sámi-specific, Sámi-relevant as well as what has changed over time. Whereas Kastenbaum differentiated among the components of the death system, our analysis indicated these were often so interrelated as to be nearly inseparable among the Sámi. Seasonal changes and relationships to nature instead of calendar time dominated death systems, linking people, places and times. The extended family's role in enculturation across generations and EoL support was salient. Numerous markers of Sámi culture, both deathspecific and those recruited into the death system, strengthened community identity in the EoL.

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Working bi-culturally within a palliative care research context: the development of the Te Ārai Palliative Care and End of Life Research Group

Cited by 17 publications

References 49 publications

Uncovering strengths within community dwelling older adults: What does it mean for health care practice?

Uncovering strengths within community dwelling older adults: What does it mean for health care practice?

‘It was peaceful, it was beautiful’: A qualitative study of family understandings of good end-of-life care in hospital for people dying in advanced age

The past is present: Death systems among the Indigenous Sámi in Northern Scandinavia today

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