And they're still arguing with me. 'Oh, we have to get the ethics committee together,' and all this crap. I had a living will and they wanted to talk about ethics, okay?" (Tercel, 2001). The right to die and physician-assisted suicides are even more volatile because many people are against them for spiritual and ethical reasons, and many physicians and other healthcare professionals feel they go against the entire professional and personal goals of those in the medical profession. It is an extremely delicate area, and one that healthcare providers must address eventually. It seems the matter will ultimately be decided by the courts, but until then, healthcare professionals must weigh the wants of the patient, the family, and the liability of the healthcare facility.
Many different holistic treatments are available to the terminally ill, including hospice treatment in a non-hospital setting, which has become increasingly popular with terminally ill patients. Hospices use a combination of healthcare, social, and spiritual treatments to help make the last days of terminally ill patients more secure and peaceful. In addition to hospice care, there are several other holistic treatments available, including different herbal therapies used in different types of cancers, nutritional therapies used in many different diseases, including cancer, acupuncture and Chinese herbal therapies, mind-body approaches, chelation and other cell...
Many people swear by these alternative treatments that are not as harsh to the body, but most healthcare professionals do not agree that a majority of them are effective ways of treating diseases. Interestingly, most of the clinics that deal strictly with the most controversial holistic techniques are located out of the country in Mexico or other areas, which may be one way they have been kept from being seen as legitimate sources of healthcare.
Working with terminally ill patients must be one of the most stressful and emotionally difficult jobs in healthcare. Most healthcare providers are in the business of saving lives, as another writer notes. He writes, "As Dr. Sherwin Nuland suggests, 'We live today in the era not of the art of dying, but of the art of saving life, and the dilemmas in that are multitudinous'" (Sexton, 1997). Continually watching patients die can be emotionally draining, but it can also be professionally discouraging when the ultimate goal of the profession is to save lives rather than lose them. Many healthcare professionals cannot deal with the emotionality of working in these situations, while others seem to "shut down" their emotions toward all patients in an effort to keep from becoming involved in their suffering and their illnesses. As one paramedic says, "You separate yourself from things and you develop a thick skin. You try not to identify with the people that you have to deal with" (Tercel, 2001). Thus, dealing with terminally ill patients and their families may be one of the most difficult areas of healthcare. It can be difficult to distance oneself from patients, and it can be extremely painful and distressing to see patients die day after day, and no hope for cure or recovery. Healthcare professionals need to assess whether they can deal with the continuing pressures of this type of environment day after day. They also need to assess their own strength and ability to withstand depression and burnout. If they are susceptible to these afflictions, they may do better in some other healthcare setting.
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Hunker, P.G. (1997, August 5). Grappling with grieving: Youngsters cope best when death is discussed naturally, not in crisis. The Washington Times, p. 1.
Kubler-Ross, E. (1989). On death and dying. London: Routledge.
Lustig, a. (2003, May 23). End-of-life decisions: Does faith make a difference?. Commonweal, 130, 7.
Munley, a. (1983). The hospice alternative: A new context for death and dying. New York: Basic Books.
Romulo, B.D. Advocate for the terminally ill. (2004, September 23). Manila Bulletin, p. NA.
Sexton, J. (1997). The semantics of death and dying: Metaphor and mortality. ETC.: A Review of General Semantics, 54(3), 333+.
Tercel, S. (2001, October). Will the circle be unbroken? Interviews with a paramedic,…
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2006, p.1). In Anglo culture, extremities of grief may be reserved for close family members, while in cultures where extended family is important, intense grief may be acceptable and expected, even for distant family members There is also greater acceptance of death in the Latino culture as a whole, as manifest in the almost festive 'Day of the Dead' rituals in that nation, in which children often participate, and
Grief or loss can cause change -- force evolution, if you will, into the human ability for personal growth and self-actualization. Certainly grief is a human emotion; as much a part of us (Kubler-Ross, 2009). Psychologically, grief is a response to loss -- conventionally emotional, but also having physical, cognitive, social, philosophical, and even behavioral dimensions. There are numerous theories about grief, some popularized, some scholarly, but all try to
Viewing -- the "viewing" is not exclusively a Catholic rite, but is more traditional with Catholic services. It is also called a reviewal or funeral visitation. This is the time in which friends and the family come to see the deceased after the body has been prepared by a funeral home. A viewing may take place at a funeral parlor, in a family home, or Church/Chapel prior to the actual
Death Linda Wertheimer and Robert Siegel extensively interviewed Helen Payne, an 81-year-old woman dying of leukemia, and family members, regarding the process of coping with terminal illness in a loved one. They included observations from Payne's oncologist and hospice nurse as well. Their interview shows a wide range of logical and emotional responses exhibited by family members as Payne's illness progressed, and demonstrated just how complex our reaction to such illness
Typically a Japanese funeral follows the sequence: when someone dies, they are placed to rest in their homes. The corpse was placed with the head pointing the North, copying the deathbed of Gautama, and the head of the bed is well decorated. Then the previously mentioned encoffinment process. The first night after one's death is called the Tsuya; and it is for close family and friends to remember their beloved.
Therapy is usually applied in cases such as the one exhibited by Kong, following the loss of a loved one. The procedure is outlined below: The Semi-Structured Clinical Interview The informal assessment of individuals faced with the effects of the loss of a loved one such as Kong's case is the semi structured interview. This approach allows the therapist to classify victims according to the symptoms that they exhibit. The approach allows