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1
Damore, Deborah Rose. "H.H.S.C. Spiritual Health Care Centre, integrated spiritual health care graduate academic programme". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape4/PQDD_0015/MQ55440.pdf.
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2
James, Gary L. "CRM and spiritual care". [Denver, Colo.] : Regis University, 2009. http://adr.coalliance.org/codr/fez/view/codr:25.
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3
Akerele-Olufidipe, Olayinka. "Addressing Spiritual Care Needs in Primary Care". ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5154.
Testo completoAbstract (sommario):
This DNP project focused on the spiritual aspects of care that are often neglected in the outpatient setting. Most patients value their spiritual health and believe that it is just as important as their mental and physical health. The purpose of this project was to improve the overall spiritual care provided to patients, their families, and/or caregivers in times when they were experiencing spiritual distress. This quality improvement (QI) project was designed to determine whether embedding a chaplain in an outpatient clinic instead of providing a pamphlet about chaplain services increases patient satisfaction. Secondary analysis of the data in this project show that of 306 patients who completed the 4-item screener, 70 patients were identified as having spiritual distress. There were 34 people who benefited from having an embedded chaplain. Spiritual distress was measured using a 10-item survey prior to and after seeing the chaplain; a 3.7 point decrease was seen across 6 patients. It was not a statistically significant improvement, largely due to the small sample (p=.08). Non-parametric chi square fisher exact results showed that satisfaction scores were higher in 5 patients seen by the chaplain (p=. 048) versus 4 not seen by the chaplain. Qualitative results were obtained from 5 chaplain participants were all positive. Though a very small sample, this QI project emphasizes that spiritual care needs are an integral part of holistic care provided through nursing practice. Nursing is tasked to be concerned with each person's human experience, which includes spirituality. This QI projects' contribution to positive social change is that it enhanced the health outcomes and quality of life of those participants involved.
4
Reade, Marina Mary. "Increasing Nurses' Spiritual Perspectives and Spiritual Care through a Spiritual Educational Program". Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/301685.
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There are no protocols in the literature describing how spiritual care from nursing staff should be provided to a bone marrow transplant patient and their family. Although a majority of nurses think that routine spiritual care would positively impact patients, only 25% of patients have reported receiving spiritual care. Increased education has been associated with positive perceptions of spiritual care. The solution to this need will be researched through a secondary data analysis from pre/post surveys from implementation of an education program on spiritual care for BMT nurses. The hypothesis of this PI is that a spiritual education program will enhance spiritual perspectives in nurses and increase spiritually-focused nursing care with patients. The purpose of this PI is to determine if a spirituality training class for Bone Marrow Transplant nurses will increase nurses' spiritual perspectives and their spiritual care of patients. A second purpose is to examine the relationship between nurses' spiritual perspectives and extent of spiritual care at both pre- and post- educational program times. This study is a secondary analysis of a data set from a pre/post survey of BMT nurses who attended a spiritual education program. Nurses were surveyed using the SPS tool and a NSQ tool. The spiritual education program was a one day, six hour class that was taught by the research team, and divided into sessions. There were 43 BMT nurses who completed the class and the posttest one month after taking the class. The slight increase of scores from pre- to post- survey with the SPS suggests that the spiritual education program provided a slight enhancement of personal spiritual perspectives and assisted the participants to reflect and further develop their values and beliefs on spirituality. The hypothesis that a spiritual education program would increase the frequency of spiritual care that nurses provided to patients was strongly supported. These findings suggest that participating in a spiritual education program provides the nurse with information that will enable one to conduct spiritual assessments, become more comfortable developing an individualized patient spiritual care plan, and accepting that providing spiritual care is part of a nurse's job description.
5
Yeung, Kit-ting. "Spiritual care in nursing practice /". View the Table of Contents & Abstract, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38295775.
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Yeung, Kit-ting, e 楊潔婷. "Spiritual care in nursing practice". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B45012192.
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7
Wendall, Pamela S. "Clients' spiritual perspective of care". Virtual Press, 2000. http://liblink.bsu.edu/uhtbin/catkey/1191724.
Testo completoAbstract (sommario):
Spiritual dimensions are an important focus for nursing care and nurses can be catalysts for spiritual care. The purpose of this descriptive comparative analysis is to examine the spiritual care needs as perceived by terminally ill clients, non-terminally ill clients, and well adults. The theoretical framework for this study is Leininger's "Cultural Care Theory" that supports the notion that spiritual care needs to be culturally congruent.Participants were obtained from a 225-bed hospital, hospice, home care, and a wellness program in a midwestern city. Permission was obtained from the hospital President, Vice President of Nursing, the directors of Hospice and Home Care, and the community's Wellness Program. The number of participants was 76. The process for the protection of human rights was followed.Findings were that terminally ill, non-terminally ill, and well-adults all agree that receiving spiritual care that is congruent with beliefs is important. The terminally ill clients rated spiritual needs higher than both non-terminally ill and well-adults. All groups rated the same in the persons from whom it was wished to receive spiritual care. Common themes of spiritual care desired from these persons for the terminally ill group was: pray for/with me and talk to me. For the non-terminally ill group it was: give me information, The understanding, and provide emotional and spiritual support. Finally, for the well-adults it was: listen to me, talk to me, be confident, and support me.No statistical difference between groups (.940) on the SPS. On the SPC, the terminally ill group was more satisfied (5.20) with spiritual support they were receiving than the non-terminally ill group or well-adults.It was concluded that regardless of the stage of illness, the same spiritual needs are prominent, all individuals have spiritual needs, and several types of interventions are preferred. It has been demonstrated in this study that prayer is the most sought after component of spiritual care among all three groups. Second to that would be someone to talk to and someone to listen to them.Implications call for nurses to facilitate spiritual care from family, friends, minister or priest, and hospital chaplain. This could be written into the plan of care by having the client describe the type of spiritual care they want to receive. Nursing Administration needs to work with nursing staff to define spirituality and religion and what they mean to the nurse.School of Nursing
8
Miller, Lesa. "Health Care Clinicians' Compliance with Conducting Spiritual Assessments and Providing Spiritual Care to Infertile Women". ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/1790.
Testo completoAbstract (sommario):
Infertility is a disease that can cause psychological impairments in women, and the inability to achieve motherhood brings about cultural and social stigma. Spirituality is a protective element that may provide consolation to women experiencing infertility, yet the literature has shown that few clinicians conduct spirituality assessments or provide spiritual care to patients. The objectives of this scholarly project were to conduct an assessment to determine the needs of health care clinicians in regard to spirituality and spiritual patient care and to develop an educational module based on identified knowledge deficits. Guided by the knowledge-to-action cycle, a needs assessment was conducted in a small fertility clinic with 2 clinicians. The results of the assessment showed that the clinicians had not conducted spirituality assessments on their infertile patients and only sometimes provided spiritual care. An educational module and a posttest were developed and then validated by 3 doctorally-prepared nursing faculty members using a self-developed 10-question Likert-type evaluation scale. The materials were found to be clear, accurate, and easy to read by the nursing faculty. An implication of this scholarly project is that it will give clinicians the resources needed to create social change in health care by addressing the spirituality needs of women experiencing infertility. Future research includes a pilot study to implement the educational module with clinicians at the fertility clinic and to evaluate its effectiveness for enhancing spiritual care in practice.
9
Grosvenor, Dorothy. "Care matters : spiritual care by nurses from feminist perspectives". Thesis, University of Edinburgh, 2005. http://hdl.handle.net/1842/1263.
Testo completoAbstract (sommario):
The importance of spiritual care by nurses for health and recovery has become increasingly topical in the last decade. However, there is little research into why nurses should give spiritual care. Whilst bodily caring has always been associated with nurses and nursing, spiritual care has been seen as the concern of religious ministers. The steady decline of people belonging to conventional religions in secular British society is paralleled by an upsurge of interest in spiritualities. But why nurses should give spiritual care is unclear. This qualitative, interdisciplinary study aims to explore why nurses are asked to give spiritual care to patients by considering whether there is something amiss with nursing care that would be remedied by the addition of spiritual care. To investigate this, spiritualities and bodily caring are considered in tension with each other. By using feminist standpoint epistemological approaches I propose to: a) allow the everyday experiences of nurses in giving nursing care to be expressed; b) demonstrate that themes of nursing care as comforting, compassionate caring challenge claims that the addition of spiritual care is necessary; c) show that nurses conform to the perverse body/spirit dualisms of dominant patriarchal institutions and cultural norms in describing bodily nursing care as spiritual and d) present living models of nurses and nursing care as meaningful materialist world views. Material for the study was obtained in semi-structured, one-to-one conversational interviews with eighteen experienced practising nurses. Stories of nursing care were interpreted and analysed within nursing theories of spiritual care as either imperative or integral to nursing care. Body/spirit critiques in feminist informed theologies provided a further theoretical framework for analysis. The thesis describes the everyday distress that nurses experience. The feminist design created a vehicle for fresh constructs of care by nurses not previously identified in studies of spiritual care by nurses. The findings provide an evidence base for practising nurses to validate their own skills; for managers and policy makers in planning support for nurses to give nursing care, as well as for chaplains and others to listen and respond to care matters.
10
Leeuwen, Renatus Ronaldus van. "Towards nursing competencies in spiritual care". [S.l. : Groningen : s.n. ; University Library of Groningen] [Host], 2008. http://irs.ub.rug.nl/ppn/306092131.
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Ogbuji, Victoria Ngozi. "Improving Spiritual Care in Preoperative Nursing". ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7246.
Testo completoAbstract (sommario):
Spirituality and nursing have been intertwined from the beginning of the profession; however, there is little evidence that clearly defines spiritual nursing care and no standardized practices that can be included in the routine preoperative plan of care for patients undergoing invasive surgical procedures. The purpose of this project was to conduct a systematic review of the literature to define spiritual care and identify specific spiritual nursing care interventions. The biopsychosocial model, Narayanasamy's transcultural care practice model, and Watson's theory of human caring provided the theoretical framework for the project. MEDLINE, PubMed, Wiley online library, SCIENCE, WOS, Cochrane, and SciELO databases were searched for the literature review. Keywords and phrases used included spirituality, spiritual nursing care, holistic health practices, inpatient, hospital, and preoperative care. The Grading of Recommendations Assessment, Development and Evaluation (GRADE) II tool was used for data analysis. Interventions found in the literature to be supportive of spirituality included healing presence; providing effective communication; praying with the patient and family or facilitating other religious rituals; using the therapeutic self to be with the patient; listening to and exploring the patients' spiritual perspectives; and showing support and empathy through patient-centered caring, nurturing spirituality, and creating a healing environment. Employing these nursing actions might promote positive social change by contributing to a sense of well-being as patients find meaning and purpose in their illness and life overall, which will promote improved surgical outcomes and better patient satisfaction with care.
12
Westergren, Maja, e Oscar Södergren. "Spiritual and Existential needs in palliative care". Thesis, Kristianstad University College, Department of Health Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3677.
Testo completoAbstract (sommario):
Background: Previous research has shown that the understanding and knowledge about the spiritual needs is not given high priority among nursing staff. During the latest years the body and its functions has controlled the healthcare and the spiritual needs has been placed in the background. All humans have spiritual needs that must be satisfied irrespective of religious background. Aim: The aim of this study was to in a caring perspective illustrate patients’ spiritual and existential needs in palliative care. Method: The study is a literature review where 12 articles has been analyzed and summarized to give an overview of rescent research. The approach for the work of the analysis of the articles was qualitative content analysis. Results: The spiritual needs increase in palliative care. To handle the increased needs coping strategies are needed. Nursing staff, relatives and religion are considered by the patient to be important resourses in order to handle the situation. The spiritual needs are not always payed attention to because of lack of knowledge among health care personal. Discussion: The older generation are most likely more spiritual and religious convinced. The sum of this becomes that most of the palliative care patients have a religious belief, that might explain the meaning of spirituality in palliative care. Conclusion: The spiritual needs increase in palliative care and the most important as a nurse is to pay attention to and answer these needs. Through education and increased awareness of spiritual needs, the palliative care could improve considerably.
13
Hertting, Rosemarie. "Providing spiritual care for patients with cancer /". Staten Island, N.Y. : [s.n.], 1996. http://library.wagner.edu/theses/nursing/1996/thesis_nur_1996_hertt_provi.pdf.
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Braisher, Mark. "A project in spiritual care in the local church". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Smeets, Wim. "Spiritual care in a hospital setting : an empirical-theological exploration /". Leiden [u.a.] : Brill, 2006. http://www.loc.gov/catdir/toc/fy0711/2006047517.html.
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Mims, Jeffrey Eugene. "A study of the CARE Ministry". Lynchburg, Va. : Liberty University, 2007. http://digitalcommons.liberty.edu.
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Musyoka, Kanini. "Exploring spiritual features within psychosocial support in cancer care". Thesis, Uppsala universitet, Institutionen för folkhälso- och vårdvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-447003.
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Introduction:Psychosocial intervetions are the actions taken to offer psychosocial support to cancer patients and their relatives for the improvement of their quality of life. They are aimed at meeting patients' mental, emotional, social, and spiritual needs and those of their families.Various previous studies have explored different forms of psychosocial support offered to different groups of cancer patients and their relatives. However, there are few literature reviews about how spirituality is included in psychosocial support among cancer patients. Aims:The aim of this literature review is to explore the spiritual features within psychosocial interventions in cancer care. Method:Two databases were used in this study: CINAHL and PubMed.Thirteen scientific studies involving various psychosocial interventions were included. Content anlysis with three steps' strategy was done. Results:Various spiritual aspects within psychosocial interventions in cancer care were identified, and the most prevalent among them were finding meaning,spirirual coping,spiritual transecendence,connection with others and the Sacred, life completion tasks and preperation for death.Conclusion:Psychosocial spiritual support is an essential element of psychosocial cancer care.There is need for more awareness of how spiritual health is to be addressed in cancer care.Inledning: Psykosociala interventioner är de återgärder som vidtagits för att erbjuda psykosocialt stöd till cancerpatienter och deras anhöriga för att förbättra deras livskvalitet.De är inriktade på att möta pateinternas mentala,emotionella,sociala och andliga behöv och deras familjers behov.Tidigare studier har undersökt olika former av psykosocialt stöd som erbjuds olika grupper av cancerpatienter och deras anhöriga.Det finns dock få litteraturöversikter om hur andlighet ingår i psykosocialt stöd bland cancerpatienter. Syfte:Syftet med denna litteraturöversikt är att utförska de andliga asoekter inom psykosociala interventioner i cancervård. Metod:Två databaser användes i denna i denna studie: CINAHL och PubMed. Treton vetenskapliga studier med olika psykosociala interventioner inkluderades. Trestegsstrategi innehållanalys gjordes. Resultat:Olika andliga aspekter inom psykosocialt stöd identifierades, och de vanligaste bland dem var meningsskapande, andlig hantering(spiritual coping), andlig transcedens, förbindelser med andra och det Heliga, och föberedelser inför döden. Slutsats:Psykosocialt andligt stöd är en viktig del av psykosocial cancervård. Det finns behöv av mer medvetenhet om hur andlig hälsa hanteras i cancervården.
18
Hoover, Janice Lynn. "Spiritual care in clinical nursing practice : myth or reality?" Thesis, University of Leeds, 2012. http://etheses.whiterose.ac.uk/4978/.
Testo completoAbstract (sommario):
This study aimed to explore the experience of patients and nurses with respect to spiritual care in order to enhance the latter. A review of the literature revealed that nurses tend to either overlook this domain of their practice or poorly identify and meet patients' spiritual needs. Only one study, employing ethnography within a hospice, examined the actual process of care delivery from both nurses' and patients' perspectives. Spiritual care giving was generally found to be a myth, as the nurses, despite understanding that they should engage with patients at a deeper level, chose to cheer patients up rather than deal with their distressing emotions. A narrative approach was adopted in order to capture the process of spiritual care giving more holistically. The researcher worked as an unqualified nurse in each of two settings, a hospice and a general medical ward, one day weekly over nine months. Data, written as stories, were generally entered in a field journal later each day. The most meaningful stories in answering the study's aim were then reflected upon and re-written to comprise the final thesis. It was found that through suffering, there is hope and the potential for transformation. However despite an expectation that spiritual care, generally associated with dying, might be superior in a hospice, it was found to be barely evident although not necessarily nonexistent in both settings. Nurses experienced tremendous difficulty accessing their sacred space such that they might engage with patients at a deeper, spiritual level. Their working environment and educational preparation, influenced by the manner in which nursing has adopted evidence-based practice, appeared to further hamper this process. The insights gained from the study suggest that if spiritual care giving is to become more of a reality, considerable changes in these areas and within the profession itself are required.
19
Iverson, P. Dianne. "Spiritual care of the dying : a community nursing perspective". Thesis, View thesis, 2003. http://handle.uws.edu.au:8081/1959.7/648.
Testo completoAbstract (sommario):
The spiritual care provided by nurses is not obvious. The literature on spiritual care within the context of palliative care nursing is sparse and contradictory. None of the research is from the Canadian perspective. Thus, this project examined the meanings made by palliative care nurses as they provided spiritual care to people who were dying at home. This qualitative study utilized the methodology of the naturalistic inquiry. From a population of 47 Canadian palliative care nurses who provided home nursing in Kingston, Ontario, Canada, six nurses participated in semi-structured conversations about their experience of providing spiritual care within the context of palliative care. Three major themes emerged : the nurses' focus of spiritual care on the time surrounding the dying and the death; the nurses' beliefs about spirituality, religion, and their own work; and the nurses' evaluation of their caregiving as evidenced by the 'Good Death'. The nature of the nurses' spiritual care was of guiding, doing the unusual, relating to distress as well as relating to the one cared-for with love and friendship. The nature of the spiritual care is discussed from the perspective of caring as moral grounding and cultural imperative. Consideration is given to empowering nurses through liberating the ethic of care. What the nurses know about spiritual caregiving is looked at through the framework of the art of nursing, the nurses' beliefs about spirituality, and the hidden work of nursing. As well, the nurses' evaluation of their spiritual caregiving resulting in 'good death' and 'death with dignity' is explored. Noting incongruence between the nurses' personal beliefs and religiosity and what they want for their patients, the author offers the possibility that caregiving itself has become the religious expression of the nurses. Implications for nursing encompass the education of nurses, the practice of nursing, as well as the inclusion of nursing knowledge at the policy and budgetary levels. Nursing education must change, from talking about wholistic care, to teaching how to care for the whole person by including care of the spirit in the curriculum. Nurses who have knowledge and experience in caring for spiritual distress need to share their knowledge and start the process of mentoring other nurses into the practice of truly wholistic care. As well, nurses must become advocates and educators at the institutional and governing levels in order that human needs, including spiritual needs, are included in the decision making about health care policy and budgets
20
Iverson, P. Dianne. "Spiritual care of the dying : a community nursing perspective /". View thesis, 2003. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20031009.093517/index.html.
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Thesis (M. N.) (Hons.) -- University of Western Sydney, 2003.A thesis submitted in total fulfillment of the requirements for the degree of Master of Nursing (Honours), Faculty of Nursing and Community Health, Department of Nursing, University of Western Sydney, February, 2003. Bibliography : leaves 190-205.
21
Musa, Ahmad Salem. "Spiritual nursing care and spiritual well-being of hospitalized patients following coronary artery bypass graft surgery". Thesis, University of Essex, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442518.
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Axtell, Lee A. "Spiritual resources for the practical care and counseling of the alcoholic an approach implementing spiritual interventions". Thesis, Monterey, California ; Naval Postgraduate School, 2002. http://handle.dtic.mil/100.2/ADA403683.
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Wright, Michael Christopher. "Spiritual health care : an enquiry into the spiritual care of patients with cancer within the acute hospital and the specialist inpatient palliative care unit in England and Wales". Thesis, University of Sheffield, 2001. http://etheses.whiterose.ac.uk/3041/.
Testo completoAbstract (sommario):
Question: What are the features of the spiritual care of patients with cancer within hospice and the acute hospital? Objectives: To identify: guidelines relating to spiritual care, the means whereby spiritual needs are assessed key features of spiritual care, perceptions of spiritual care stakeholders, perceptions of health professionals, patients and relatives. Methods: A mixed method design incorporating three phases. Phase I-a survey of the views of chaplains in 151 hospices and 195 trusts. Phase II -a phenomenological enquiry into the perceptions of spiritual care amongst 16 stakeholders. Phase III -a multiple case study in 4 health settings. Data handling: Phase I data: collected by postal questionnaire; analysed using SPSS. Phase II data: collected by recorded interviews; analysed using NUD*IST software. Phase III data: collected from case studies involving observation, documentation and recorded interviews; analysed using NUD*IST software and biographical and documentary techniques. Conclusions: Spiritual care is founded on the assumption that all people are spiritual beings. It affirms the value of each person and acknowledges the search for meaning in the big questions of life and death. Institutions determine the spiritual needs of patients using both formal and informal means. Such needs are met through the provision of physical resources and human resources. Chaplains figure prominently, although a broad view of spirituality is currently attracting a wider ownership. Within both settings, chaplaincy is almost exclusively Christian. Hospices with funded chaplaincy provide a higher level of service than hospices with voluntary chaplaincy. There is a greater demand for religious care in hospitals rather than hospices. Illness may prompt a patient's spiritual (re-) awakening, articulated through religious imagery possibly stretching back to childhood. Patients' non-religious needs include someone to listen and to 'be there'. Religious (Christian) needs centre around holy communion, prayer and worship.
24
Price, Marilyn. "Assessing spirituality and spiritual care needs of elderly people living in aged care facilities". Thesis, Price, Marilyn (2016) Assessing spirituality and spiritual care needs of elderly people living in aged care facilities. Masters by Coursework thesis, Murdoch University, 2016. https://researchrepository.murdoch.edu.au/id/eprint/35201/.
Testo completoAbstract (sommario):
Australians are now able to live longer due to scientific and medical technology advances and improved economic conditions, but, ironically, such benefits do not necessarily guarantee that, as we age, we will all be able to support and maintain ourselves financially, physically, mentally or socially. Residential aged care facilities provide safe accommodation and a range of care services for elderly people for whom remaining in their own homes is not viable. Although some of these facilities provide religious and pastoral care in addition to personal, medical and therapy services, research has indicated that the ‘spiritual care’ dimension of holistic aged care services in Australia is either absent, or given low priority. Spiritual care overarches religious and pastoral care, and is therefore as essential a dimension of holistic care as are its medical, psychological, psychosocial, familial and emotional dimensions.
This research project was undertaken with residents of aged care facilities in Perth, Western Australia, as an assessment of the participants’ understanding and presence of spirituality, and to determine whether their spiritual and religious needs are being met. The results showed that the participants are generally representative of their generation in their affiliations with Christian denominations, worship practices and traditions, with their perceptions of the concepts of ‘spirituality’ and ‘religion’ either being confused, or couched in terms of their religious backgrounds and experiences. The majority of participants was found to possess a stoical desire to withstand encroaching debility and loss of independence, while remaining optimistic, keeping occupied, and endeavouring to identify the meaning and purpose within their lives. Most participants expressed contentment with, and acceptance of, the current living arrangements, level of care, and religious and spiritual support provided within their aged care facilities.
25
Mitchell, James S. "Management spiritual retreats formulating and implementing a spirituality for health care /". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Davidson, Lindy Grief. "Spiritual Frameworks in Pediatric Palliative Care: Understanding Parental Decision-making". Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6216.
Testo completoAbstract (sommario):
Parents of seriously ill children are charged with making complicated medical decisions, and many of those decisions are made during their children’s hospitalizations. As medical staff seek to support parents, it is important for them to understand what resources parents are drawing upon for decision-making. This project explored parental decision-making by examining the following research questions: RQ1: What resources do parents draw upon to make medical decisions for their seriously ill children? RQ2: How do parents enact their spiritual or religious frameworks in clinical settings when faced with medical decisions for their seriously ill children? Methods of research included ethnographic observation of a pediatric palliative care team and semi-structured interviews with twenty parents and grandparents of seriously ill children. Analysis of the interview data brought out three main themes: the role of spirituality for parents of seriously ill children, the ways parents perceive spiritual conversations with hospital personnel, and the role of spirituality for parents making difficult decisions. A case study is presented as an exemplar of complex decision-making, and the author offers her personal narratives of parenting a seriously ill child. The author suggests new directions for practitioners based on a constitutive approach to communication in which practitioners and parents work together to build towards an understanding of the child’s illness. The findings from this study contribute to the current understanding of families with seriously ill children and should shape medical education in a way that will benefit the next generation of professional care providers as they seek to meet the needs of children and their families.
27
Johnston, Gail Norma. "Assessing psychosocial and spiritual well-being in palliative cancer care". Thesis, University of Dundee, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301521.
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Dean-Haidet, Catherine Anne. "Thanatopoiesis: The Relational Matrix of Spiritual End-of-Life Care". The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1342453467.
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Abu-El-Noor, Mysoon K. "Spiritual Care of the Hospitalized Patients Following Admission to the Cardiac Care Units: Policy Implications". University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1334636792.
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Seymour, Beth. "Teaching and learning about spirituality and spiritual care : a case study investigating nursing students' experiences of spiritual education". Thesis, University of Strathclyde, 2006. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21641.
Testo completoAbstract (sommario):
There is a professional requirement that nurses should be competent in assessing and providing spiritual care. Yet there is little spiritual education in nursing curricula and even less evaluative research examining the efficacy of students learning about spirituality, particularly in the classroom. This study aimed to explore what understandings, if any, students had of spirituality and evaluate students' learning about spirituality in the classroom setting. This is a small-scale qualitative case study bounded by participants' experiences of a short course in spirituality within a particular context. The students (54) engaged in learning methods throughout the course, some of which were used to provide research data. These research methods were the nominal group technique (NGT), reflective journals, reflective group interviews, and end of course student evaluation questionnaires (SEQ). The nominal group was conducted and analysed according to the technique outlined in Moore (1987); the rich qualitative data from the journals and interviews underwent constant comparative analysis; and the data from the evaluation questionnaires were collated. The major findings from the study were that students did learn about spirituality and spiritual care in the classroom. Students valued learning methods which encouraged reflection and the sharing of ideas. The results from the NGT indicated that students were able to identify a variety of spiritual needs and that some ideas were held in common. Four key themes were derived from constant comparative analysis and interpretation of the qualitative data: (i) Beliefs and values about spirituality and attitudes towards spiritual care, (ii) The language of spirituality and spiritual care, (iii) Telling spiritual stories: Biographical and autobiographical accounts, and (iv) Learning about spirituality and spiritual care. Theme (iv) was also informed by data from the SEQ.
31
Ballen-Sanchez, Maria. "Spiritual care interventions to improve the quality of life in patients with advanced cancer receiving palliative care". Honors in the Major Thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/658.
Testo completoAbstract (sommario):
Title: Spiritual Care Interventions and Quality of Life in Cancer Patients Receiving Palliative Care Background: Despite the evidence supporting spiritual care in nursing and an increased quality of life among patients, patients feel that their spiritual needs are not being supported by medical professionals. Nurses agree that the role they play is significant in addressing the needs of cancer patients; however, they feel that they lack the knowledge for addressing spirituality concerns at the end of life. The purpose of this study is to identify spiritual care interventions that nurses can implement to improve quality of life (QOL) in patients with advanced cancer receiving palliative care. Method: This literature review consisted of articles retrieved from several databases, including CINAHL, PubMED, and PsychINFO, PsychARTICLES, ATLA Religion databases using the key words "cancer'" and "quality of life" "therapeutic communication", "spirit' therapy", "relaxation therapy", and "self-care". Inclusion criteria consisted of research conducted after the year 2000, peer reviewed work and research studies written in the English language. Results: Results from this literature review include recommended nursing interventions that provide spiritual care to patients with advanced cancer receiving palliative care for the purpose of improved quality of life. Spiritual care interventions identified in this study include Meaning Centered Group Psychotherapy (MCGP), Supportive Group Psychotherapy (SGP), mental relaxation, mental images, TM, art therapy, socializing, communicative acts, aromatherapy, massage, exercise, hatha yoga, meditation, and activities such as gardening, watching TV, resting/sleeping and socializing.B.S.N.
Bachelors
Nursing
Nursing
32
Patton, Lauren Ashley. "Education and Standardized Discussion Guides to EnhanceNurses' Spiritual Care Practices in the Medical Intensive Care Unit". Case Western Reserve University Doctor of Nursing Practice / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=casednp1519836081431734.
Testo completo
33
Keall, Robyn Marie. "Enhancing existential and spiritual care for palliative care patients from both the patient and nurse perspective". Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/12445.
Testo completoAbstract (sommario):
Existential and spiritual care is an important but undertreated area of palliative care. This thesis explored some tools and approaches, which may assist with addressing existential/spiritual concerns from both the nurse and patient perspective. Aims: Firstly to critically appraise the literature on therapeutic life review in the palliative care setting, secondly to explore the efficacy and feasibility of a therapeutic life review intervention called Outlook, and finally to explore how Australian palliative care nurses address existential/spiritual concerns with their patients and their views on existential/spiritual interventions in general and Outlook in particular. Methods: A systematic review, an 11 subject study of Outlook intervention with both quantitative and qualitative analysis and semi-structured interviews of 20 experienced palliative care nurses were undertaken. Results: There is limited but promising data about therapeutic life review. The Outlook intervention is acceptable and feasible when delivered by an experienced palliative care nurse. Patients were able to comfortably share their stories, legacies and needs for forgiveness. The nurses identified facilitators, barriers and strategies to providing holistic care and although lacking experience, positively appraised Outlook intervention. Conclusion: Providing existential and spiritual care to patients may be enhanced by the use of validated tools, facilitators and strategies.
34
Motenko, Jill Swartwout. "The Spiritual Quests of Cancer Patients". Antioch University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1329323769.
Testo completo
35
Burns, Columbus Benjamin III. "The challenge for Christian chaplains: to provide spiritual care to all". DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/326.
Testo completoAbstract (sommario):
The purpose of this doctoral study was to answer the following question: How do Christian chaplains serving in diverse interfaithlintercultural healthcare settings provide spiritual care to patients, families, and staff and nurture their own spirituality? Christian chaplains provide spiritual care to persons of all faith traditions and cultural backgrounds. Robert G. Anderson, a long-time pastoral educator and CPE supervisor, answers the pivotal question: What is spirituality? He also provides five steps for spiritual/cultural chaplain competency. The reader is provided a brief history of Georgia’s first city, Savannah, and its two oldest hospitals: Candler Hospital, founded in 1804, and St. Joseph’s Hospital, founded in 1875. The author looked at the mission and theological stance of Candler Hospital’s department of pastoral care, which is where the biblical and theological foundation for the study was laid. The literature review was approached from six distinct perspectives: (1). Sociological/political; (2). Pastoral care and counseling; (3). Anthropological; (4). Historical; (5). Theological; (6). Biblical. As a means of gathering valuable data for this doctoral study, the researcher traveled throughout the state of Georgia, from the thriving metropolis of Atlanta to the small rural military towns of Hinesville and Fort Stewart, Georgia. A total of twenty (20) Christian chaplains were interviewed, representing fifteen (15) different healthcare institutions. Although all chaplains identified themselves as Christians, they represented a wide variety of Christian traditions. Generally, Christian chaplains serving in interfaithlintercultural healthcare contexts consider themselves blessed and highly privileged to do ministry in these settings. As a result of having completed this doctoral project, the researcher has the following recommendations: First, he encourages Christian chaplains of all faith traditions to continue to develop their skills in spiritual/cultural competency. Secondly, he urges Christian chaplains of all faith traditions to both revisit and strengthen their ties with their respective faith traditions. Third, Christian chaplains must be permitted and encouraged to network with other Christian chaplains at the local, state, regional, national, and international levels to support, affirm, and facilitate the work of chaplaincy wherever it is being done. Finally, denominations must stand firm in insisting that its female clergy be granted full clergy rights and privileges.
36
Roy, Lynne Denise. "Identification of the spiritual nursing care practices of volunteer parish nurses". CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2372.
Testo completoAbstract (sommario):
Parish nursing, a specialty nursing practice which includes the spiritual component of integration of faith and health, has been growing rapidly over the last decade. Standards of Parish Nursing Practice developed in 1998 are consistent with the nursing process and include the spiritual dimension.
37
Coats, Heather Lea. "African American Elders' Psycho-Social-Spiritual Healing across Serious Illness". Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/578887.
Testo completoAbstract (sommario):
Background: Disparities in care for seriously ill African American (AA) elders exist because of gaps in knowledge regarding culturally sensitive physiological, psychological, social, and spiritual needs and preferences. Conceptual Framework: The foundation of culturally sensitive patient-centered PC is formed from social, spiritual, psychological and physical experiences of serious illness. Purpose: Aim 1 was to describe categories and patterns of psych-social-spiritual healing from the perspective of AA elders with serious illness. Aim 2 was to examine the NIH Clinical Center's psych-social-spiritual healing measure as a valid, culturally appropriate measure for this population. Methods: A purposive sample of 28 AA elders with serious illnesses and from the Jackson MS area participated in this study. Aim One used the qualitative method of narrative analysis. Aim Two used cognitive interviewing methodology, including verbal probing and think aloud techniques. Findings: Aim One: Prior experiences, I changed, and Across past, present experiences and future expectations were the three main of the thematic analysis. The thematic categories in prior experiences were: been through it...made me strong, I thought about…others, and went down little hills...got me down. The thematic categories in I changed were: I grew stronger, changed priorities, do things I never would have done, and quit doing. The thematic categories in Across past, present experiences and future expectations were: God did and will take care of me, close-knit relationships, and life is better. The most prevalent theme of God did and will take care of me was divided into subthemes of: God did, God will and developing faith. Aim Two: Of the fifty-three items on the Psychological-Social-Spiritual Healing instrument, thirty-seven items were retained, eight items revised, and eight items deleted. Conclusions: Aim one: The narratives were stories of remarkable strength. This strength was grounded in the participants' "faith" in God that helped the aging seriously ill AA elder "overcome things." Aim Two: Linguistic validity was enhanced with expert input from the seriously ill AA elders. Pragmatic validity, using both the research team and participants' input, improved the content validity. These findings provide evidence towards a more valid and culturally sensitive tool.
38
Hawley, Georgina. "A phenomenological study of the health-care related spiritual needs of multicultural Western Australians". Thesis, Curtin University, 2002. http://hdl.handle.net/20.500.11937/1696.
Testo completoAbstract (sommario):
This study was designed to identify the spiritual needs of multicultural Australians with a health problem, in order to understand the educational implications for health care professionals. The rationale for the research was supported by the Australian Council for Health Service (1997) requirement that health care professionals meet the spiritual needs of their patients and clients'. At the commencement of this study, no research had been published on what these spiritual needs might be. To discover what health care professionals needed to be taught in order to meet the spiritual needs of their patients, I required a suitable group of patients. Then, after identify their spiritual needs, I wanted to explore ways in which these needs could be met. For this to occur, I also needed to identify factors that would fulfill patients' spiritual needs or prevent them from being met. This research proceeded in two stages. The first involved collecting data from all spiritual groups in Western Australia. The second involved the recruitment and interviewing a small number of ex-patients to gain their perspective of health care related spirituality and needs. To gain data about the various spiritual groups in Western Australia, I wrote to all organisations and associations, asking for information and reference material. This data was analysed using HyperResearch (1995), and themes common to all spiritual groups were developed. The inter-relationship between these themes provided the framework for an emergent model of spirituality.For the second part of the research which involved a case study of health care patients, a qualitative methodology was used. This approach enabled me to explore the phenomenon of spirituality from the perspective of eight participants, which involved identifying their spiritual needs, the care they desired, and the rite of passage they underwent when receiving health care. The qualitative methodology enabled me to explore the subject from a sensitive holistic perspective, and to protect the integrity of the participants. I wanted to know what patients understood about their spirituality and how spiritual care could be implemented not only in clinical practice but also into health care education programs. The participants' detailed subjective experience was especially important, because I wanted to know how they identified their spiritual needs, how they had requested their needs be met by health care professionals, and the extent to which health care professionals had reacted to those cues. I formulated an 'interpretive phenomenology research' design based on the philosophical writings of Heidegger and Bakhtin. Heidegger argued that people gain knowledge of a subject from their own subjective experience, and of the person being in their world (simultaneous past, present and future thoughts). Bakhtin stated that to bring about social change, the researcher needed to understand the social context of the people's language including their culture, politics, government-provided amenities (such as education and health care), employment and social interaction, both within and outside their communities in which they live. The eight participants were interviewed a number of times in order to explore the phenomenon of spirituality beyond the notions already published in the literature (i.e. from multicultural Australian's perspective).They told of hospital or health care experiences that included: health care for childbirth, mental and psychiatric illnesses (depression, manic-depression, and anxiety), immunology (lymphoma), stroke, detoxification of alcohol, arthritis, coronary occlusion, hypertension, and peritonitis; surgical procedured/s such as repair of hernia, bowel obstruction, eye surgery, orchiopexy (removal of testes from inguinal canal into the scrotal sac), caesarian birth, appendectomy, and oophorectomy (removal of ovaries); treatments such as radiotherapy, chemotherapy, and physiotherapy; and hospital experiences in both large and small public and private acute hospitals, private and public mental health/psychiatric hospitals, intensive care and coronary care units. These situations demonstrate the diversity of contexts which people want their spiritual needs met. The study revealed that it is not only dying patients who have spiritual need; spiritual needs exist in widespread ordinary conditions and across a wide range of health care services. The eight participants - Ann, Athika, Garry, Red, Rosie, Scarlet, Sophie, and Tom (pseudonyms) - were drawn from many of the multicultural groups resident in Western Australia including Aboriginal, Chinese, English, European, Indian, and Irish peoples. Their spiritualities encompassed Judeo-Christian, Buddhist, Hindu, Pagan Romany, Society of Friends (Quaker), Humanist, Socialist, and Communist values and beliefs. The results of the research give insight into the eight participants' perspectives on being a person, their understanding of spirituality, perceived spiritual needs, their desired levels of spiritual care, and the rite of passage they experienced when undergoing health care treatment in hospital.The participants' spiritual needs comprised of four categories: 'mutual trust', 'hope', 'peace' and 'love'. The levels of spiritual care spoke of desiring were: 'acknowledgement', 'empathy', and 'valuing'. Recommendations are given for health care professionals to provide spiritual care for the eight participants, and implications are considered for the spiritual education of future health care professionals in order to sensitise them to the wide range of healthcare related spiritual needs they might encounter in local multicultural communities. It is recognised that the scope of the implications is contingent on further research establishing the incidence of health-care related spiritual needs among the broader population of multi-cultural Western Australians. The richness and depth of the data and the very sensitive nature of the material that came from the eight people who shared their experiences with me has rendered this thesis an important document. The nature of the various incidents and situations they shared with me, I believe, demonstrated their preparedness to tell their story so that health care can be improved. On many occasions, I felt honoured that they had sufficient trust in me to enable them to report such deep and personal suffering. For example, Rosie told me of her mental torment and of not knowing if she was alive or dead; of how she burnt her legs to try to feel pain in order to see if she was alive. It was stories such as this that gave me the passion to write this thesis well in order to do justice to all people who want spirituality included in health care treatment.
39
Carron, Rebecca C. "Development of a nursing model for the implementation of spiritual care in adult primary health care settings". Laramie, Wyo. : University of Wyoming, 2006. http://proquest.umi.com/pqdweb?did=1246570031&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.
Testo completo
40
Schofield, Rodney. "Bordering on faith : developing orthopraxis in response to spiritual need". Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683012.
Testo completo
41
McSherry, Wilfred. "The meaning of spirituality and spiritual care : an investigation of health care professionals', patients' and public's perceptions". Thesis, Leeds Beckett University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416236.
Testo completo
42
McGee, Richard Patrick. "How to successfully mature a small church". Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.
Testo completo
43
Man, Ging Villanueva Carlos Ignacio [Verfasser], e Eckhard [Akademischer Betreuer] Frick. "Spiritual Care im Lebenszyklus / Carlos Ignacio Man Ging Villanueva ; Betreuer: Eckhard Frick". München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2019. http://d-nb.info/1203544979/34.
Testo completo
44
Vasques, Raquel Candido Ylamas. "Validação da Spirituality and Spiritual Care Rating Scale para a enfermagem brasileira". Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/7/7141/tde-21072015-134542/.
Testo completoAbstract (sommario):
Introdução: O aspecto espiritual tem grande relevância e vem se tornando cada vez mais necessário na prática de assistência à saúde. Estudos científicos comprovam que pessoas doentes, que possuem alguma crença, têm melhor recuperação e adaptação, em caso de enfermidades graves, se comparadas a outras que não a têm. A espiritualidade é particularmente relevante para a enfermagem e, muitas vezes, é exercitada sempre que um indivíduo enfrenta estresse emocional, doença física ou morte. Torna-se importante, portanto, explorar instrumentos que se tornem ferramentas para o enfermeiro quanto a oferecer um melhor cuidado no que se refere à esfera espiritual. A Spirituality and Spiritual Care Rating Scale (SSCRS) demonstrou, de forma consistente, confiabilidade e validade na identificação de percepções de espiritualidade e cuidado espiritual dos enfermeiros. Na realidade brasileira, não se localizou qualquer outro instrumento que tivesse objetivos iguais, nem semelhantes, aos propostos pela SSCRS. Objetivo: Traduzir a SSCRS para a língua portuguesa do Brasil e avaliar a confiabilidade da versão adaptada, verificando a consistência interna de seus itens em amostra de enfermeiros. Método: Foi utilizada a metodologia proposta por Guillemin, Bombardier e Beaton (1993; 2002) e Beaton et al. (2000): Tradução para língua portuguesa da SSCRS; Síntese das versões traduzidas; Retrotradução (Back Translation); Avaliação pelo Comitê de Especialistas; Aplicação na população-alvo; Tratamentos dos dados. Resultados e Discussão: 202 enfermeiros compuseram a amostra final. O alfa de Cronbach foi de 0,733, considerado aceitável. Quanto à equivalência funcional do instrumento, constatou-se grau satisfatório de equivalência. Os resultados da versão adaptada parecem indicar boa aplicação e bom entendimento do instrumento na amostra investigada. Com os resultados alcançados, levando-se em conta os objetivos propostos neste estudo, infere-se que a SSCRS tem equivalência conceitual, pois o instrumento mostrou-se relevante em todas as etapas do estudo. Infere-se, também, a importância de ter em nossa cultura instrumentos de medida que avaliem a percepção de espiritualidade e cuidado espiritual, pois, conhecendo-se os aspectos da espiritualidade e do cuidado espiritual, se pode oferecer assistência integral e individualizada. Conclusão: A ausência de outros instrumentos de medida de espiritualidade e cuidado espiritual especificamente para a enfermagem não permite a análise mais aprofundada do instrumento. Somente a partir de outros estudos sobre o tema, com outras populações, é que se poderá avançar em pesquisa de medida da espiritualidade e cuidado espiritual. Neste estudo, pode-se concluir que, apesar de terem sido observadas algumas diferenças com os resultados encontrados pelos autores, na versão original, as técnicas empregadas demonstram a validade e a fidedignidade da escalaIntroduction: The spiritual aspect is very important and is becoming increasingly necessary in the practice of health care. Scientific studies show that sick people, who have some belief, have better recovery and adaptation, in case of serious illness, compared to others that do not. Spirituality is particularly relevant for nursing and often is exercised when an individual faces emotional stress, physical illness or death. It is therefore important to explore instruments that become tools for nurses as to offer better care in relation to the spiritual realm. The Spirituality and Spiritual Care Rating Scale (SSCRS) demonstrated consistently, reliability and validity in identifying perceptions of spirituality and spiritual care nurses In Brazil, not found any other instrument that had the same goals, or similar, to the proposed by SSCRS.Objective: This study aimed to translate the Spirituality and Spiritual Care Rating Scale (SSCRS) into Portuguese of Brazil, and to evaluate the reliability of the adapted version by checking the internal consistency of its items in a sample of nurses. Method: the methodology proposed by Guillemin, Bombardier and Beaton (1993; 2002) was used and Beaton et al, (2000), composed by the following process: Translation into Portuguese of SSCRS; Summary of translated versions; Back translation (Back Translation); Evaluation by the Expert Committee; application in the target population; Treatment of the data. Results and Discussion: 202 nurses were included in the final sample. Cronbach\'s alfa was 0.733, considered acceptable. As regards the functional equivalence of the instrument, it has been found a satisfactory degree of equivalence. The results of the adapted version seem to indicate a good application and understanding of the instrument in the sample investigated. With the results achieved, taking into account the objectives proposed in this study, it is inferred that the SSCRS presents conceptual equivalence, since the instrument presented is relevant at all stages of the study. The importance of having in our culture measurement tools to assess the perception of spirituality and spiritual care, because only by knowing the aspects of spirituality and spiritual care is that we can offer comprehensive and individualized care is inferred. Conclusion: The lack of others measuring instruments of spirituality and spiritual care specifically for nursing does not allow further analysis of the instrument. Only from other studies on the subject, with other people, is that we can move forward in engineering research of spirituality and spiritual care. In this study, we can conclude that, although it was observed some differences with the results found by the authors in the original version, the techniques used demonstrate the validity and reliability of the scale
45
Helo, Yousef Verfasser], e Eckhard [Akademischer Betreuer] [Frick. "Schulungen in Spiritual Care : eine systematische Übersichtsarbeit / Yousef Helo ; Betreuer: Eckhard Frick". München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2017. http://d-nb.info/1138195553/34.
Testo completo
46
Hawley, Georgina. "A phenomenological study of the health-care related spiritual needs of multicultural Western Australians". Curtin University of Technology, Science and Mathematics Education Centre, 2002. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=13369.
Testo completoAbstract (sommario):
This study was designed to identify the spiritual needs of multicultural Australians with a health problem, in order to understand the educational implications for health care professionals. The rationale for the research was supported by the Australian Council for Health Service (1997) requirement that health care professionals meet the spiritual needs of their patients and clients'. At the commencement of this study, no research had been published on what these spiritual needs might be. To discover what health care professionals needed to be taught in order to meet the spiritual needs of their patients, I required a suitable group of patients. Then, after identify their spiritual needs, I wanted to explore ways in which these needs could be met. For this to occur, I also needed to identify factors that would fulfill patients' spiritual needs or prevent them from being met. This research proceeded in two stages. The first involved collecting data from all spiritual groups in Western Australia. The second involved the recruitment and interviewing a small number of ex-patients to gain their perspective of health care related spirituality and needs. To gain data about the various spiritual groups in Western Australia, I wrote to all organisations and associations, asking for information and reference material. This data was analysed using HyperResearch (1995), and themes common to all spiritual groups were developed. The inter-relationship between these themes provided the framework for an emergent model of spirituality.For the second part of the research which involved a case study of health care patients, a qualitative methodology was used. This approach enabled me to explore the phenomenon of spirituality from the perspective of eight participants, which involved identifying their spiritual needs, the care they desired, and the rite of passage they underwent when receiving health care. The qualitative methodology enabled me to explore the subject from a sensitive holistic perspective, and to protect the integrity of the participants. I wanted to know what patients understood about their spirituality and how spiritual care could be implemented not only in clinical practice but also into health care education programs. The participants' detailed subjective experience was especially important, because I wanted to know how they identified their spiritual needs, how they had requested their needs be met by health care professionals, and the extent to which health care professionals had reacted to those cues. I formulated an 'interpretive phenomenology research' design based on the philosophical writings of Heidegger and Bakhtin. Heidegger argued that people gain knowledge of a subject from their own subjective experience, and of the person being in their world (simultaneous past, present and future thoughts). Bakhtin stated that to bring about social change, the researcher needed to understand the social context of the people's language including their culture, politics, government-provided amenities (such as education and health care), employment and social interaction, both within and outside their communities in which they live. The eight participants were interviewed a number of times in order to explore the phenomenon of spirituality beyond the notions already published in the literature (i.e. from multicultural Australian's perspective).
They told of hospital or health care experiences that included: health care for childbirth, mental and psychiatric illnesses (depression, manic-depression, and anxiety), immunology (lymphoma), stroke, detoxification of alcohol, arthritis, coronary occlusion, hypertension, and peritonitis; surgical procedured/s such as repair of hernia, bowel obstruction, eye surgery, orchiopexy (removal of testes from inguinal canal into the scrotal sac), caesarian birth, appendectomy, and oophorectomy (removal of ovaries); treatments such as radiotherapy, chemotherapy, and physiotherapy; and hospital experiences in both large and small public and private acute hospitals, private and public mental health/psychiatric hospitals, intensive care and coronary care units. These situations demonstrate the diversity of contexts which people want their spiritual needs met. The study revealed that it is not only dying patients who have spiritual need; spiritual needs exist in widespread ordinary conditions and across a wide range of health care services. The eight participants - Ann, Athika, Garry, Red, Rosie, Scarlet, Sophie, and Tom (pseudonyms) - were drawn from many of the multicultural groups resident in Western Australia including Aboriginal, Chinese, English, European, Indian, and Irish peoples. Their spiritualities encompassed Judeo-Christian, Buddhist, Hindu, Pagan Romany, Society of Friends (Quaker), Humanist, Socialist, and Communist values and beliefs. The results of the research give insight into the eight participants' perspectives on being a person, their understanding of spirituality, perceived spiritual needs, their desired levels of spiritual care, and the rite of passage they experienced when undergoing health care treatment in hospital.
The participants' spiritual needs comprised of four categories: 'mutual trust', 'hope', 'peace' and 'love'. The levels of spiritual care spoke of desiring were: 'acknowledgement', 'empathy', and 'valuing'. Recommendations are given for health care professionals to provide spiritual care for the eight participants, and implications are considered for the spiritual education of future health care professionals in order to sensitise them to the wide range of healthcare related spiritual needs they might encounter in local multicultural communities. It is recognised that the scope of the implications is contingent on further research establishing the incidence of health-care related spiritual needs among the broader population of multi-cultural Western Australians. The richness and depth of the data and the very sensitive nature of the material that came from the eight people who shared their experiences with me has rendered this thesis an important document. The nature of the various incidents and situations they shared with me, I believe, demonstrated their preparedness to tell their story so that health care can be improved. On many occasions, I felt honoured that they had sufficient trust in me to enable them to report such deep and personal suffering. For example, Rosie told me of her mental torment and of not knowing if she was alive or dead; of how she burnt her legs to try to feel pain in order to see if she was alive. It was stories such as this that gave me the passion to write this thesis well in order to do justice to all people who want spirituality included in health care treatment.
47
Afolayan, Joel Adeleke. "A model for the integration of spiritual care into the nursing curriculum in Nigeria". University of the Western Cape, 2018. http://hdl.handle.net/11394/6166.
Testo completoAbstract (sommario):
Philosophiae Doctor - PhD (Nursing)Man is a bio-psycho-social-spiritual being, and his needs are informed by all these elements. The need for spiritual care in nursing education and practice is no longer a new concept in developed countries, nor even in some developing countries. However, in Nigeria, there is no consistent evidence of how spirituality is taught within the nursing curriculum nor how it is practised. The literature review also confirms that no existing set of rules or models for integrating spiritual care into the curriculum of nursing exists in the country. If nursing care is to be holistic, concerted attention must be paid to spiritual care, and to the training of nurses so that they can provide spiritual care within the context of holistic care for patients in the healthcare system. The main purpose of this academic work was to develop a model for the integration of spiritual care-giving into the nursing curriculum. This cross-sectional study used adapted modified Intervention Mapping (IM) strategies with a mixed method approach, to collect in-depth information.
48
Campbell, Carol S. "A hermeneutic phenomenological study of the unique role of NHS hospital chaplaincy in delivering spiritual care to people bereaved by the death of a child". Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=203781.
Testo completoAbstract (sommario):
This study utilises a hermeneutical phenomenological framework to explore the lived experience of losing a child and how this experience may be understood theologically, with a view to exploring the delivery of spiritual care to the bereaved. This three dimensional approach takes seriously the voices of the bereaved as they influence the move towards a deeper understanding of theology, spiritual care and the unique role of the hospital chaplain. To explore the lived experience, unstructured interviews were carried out with parents and grandparents in five bereaved families following the death of a child. This included 5 mothers, 3 fathers, 5 grandmothers and 4 grandfathers. The participants were identified and recruited because of their experience of the death of a child in the family, had some concept of God and had used the chaplaincy service. They were interviewed as married couples or as individuals if there were no partners taking part. There were ten interviews conducted during the first 6 months of the research and contact approved for a 5 year period should this be necessary. Gadamer's philosophy of interpretation was essential to this process as the research involved an in-depth, thematic and hermeneutical analysis of the interviews. This analysis produced three key themes: hope and struggle with God, a new experience of community and a changed relationship with the child. The themes were then viewed from a theological perspective and the insights gained were the basis for exploring the delivery of spiritual care in NHS Scotland. The findings offer new insights into the delivery of spiritual care, key amongst the findings being: • Chaplains are not specialists in spiritual care when defined as separate from religious care. • Chaplains are specialists in theology and the language of faith where developing a ‘critical theological tool box' is essential. • Chaplains are specialists in supporting people to personally engage with the questio Chaplains are specialists in supporting people to personally engage with the question of life, giving them permission to move outside the ‘traditional box' of religion. The findings of this research will hopefully challenge and inspire chaplains to review the meaning of spiritual care and assert the unique and essential place they have within NHS Scotland.
49
Kuhl, David R. "Exploring spiritual and psychological issues at the end of life". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0015/NQ46369.pdf.
Testo completo
50
Krampl, Gayle, e University of Lethbridge Faculty of Arts and Science. "Students' lived experience of spiritual nurturing in nursing education : a phenomenological study". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2007, 2007. http://hdl.handle.net/10133/630.
Testo completoAbstract (sommario):
The purpose of this thesis is to explore the phenomenon of spiritual nurturing as experienced by students in their fourth-year of an undergraduate baccalaureate nursing education program in Canada, using van Manen’s (2002) approach to phenomenology. The goal of this study is to describe the lived experience of spiritual nurturing of fourth-year nursing students in order to reflect on how nursing students learn spiritual care. Data were collected via in-depth interviews with seven fourth-year nursing students and analyzed according to van Manen’s interpretive approach. Three themes of spiritual nurturing emerged: spiritual nurturing as exchanging energy (spirituality as relationship with others), spiritual nurturing as recharging energy (spirituality as relationship with self), and spiritual nurturing as receiving energy (spirituality as relationship with transcending). Spiritual nurturing as it applies to nursing education, nursing practice, administration of nursing programs and nursing research are discussed from the students’ perspectives.vii, 142 leaves : ill. (col. ill.) ; 29 cm