Cultural Competence in the Care of Muslim Patients and Their Families
Worldwide, Islam is the 2nd most populous religion and, in many countries in the Middle East, Due south and Southeast Asia, and Africa, it is the predominant religion. The population of Muslims in the U.s.a. is projected to dramatically increment in the side by side few decades. Understanding the role of Islam for people who believe in and follow Islam—Muslims—will provide nurses with important perspectives that affect health behaviors, cancer screening, treatment decision-making, and terminate-of-life care.
Worldwide, Islam is the second most populous faith and, in many countries in the Heart Eastward, South and Southeast Asia, and Africa, it is the predominant religion. The population of Muslims in the United States is projected to dramatically increase in the next few decades. Understanding the role of Islam for people who believe in and follow Islam—Muslims—will provide nurses with important perspectives that affect health behaviors, cancer screening, handling determination-making, and end-of-life care.
Islam is the third virtually practiced religion in the United States and projected to become the second virtually good past 2030 (Pew Research Center, 2014). In 2014, 0.nine% of the U.Southward. population reported to be Muslim (most 2.75 million Muslims of all ages), with a projected growth to 2.1% of the U.S. population by 2050 (Pew Inquiry Center, 2014). The Pew Enquiry Center (2014) estimated that 63% of current American Muslims are immigrants to the United states of america, presenting bug that are common for other immigrant groups acculturating to the American healthcare arrangement and practices.
The intimate nature of cancer and cancer treatment call for oncology nurses to develop a deeper understanding of the cultural practices and health behavior of Muslim patients. Nurses from not-Muslim backgrounds may benefit from a greater understanding well-nigh Islamic values and cultural practices that may influence health beliefs, utilise of health care (such as cancer screening), and the touch of family dynamics and decision-making processes (Rasool, 2015). For example, in Islam, health is viewed every bit one of the greatest blessings that God (Allah) has bestowed on people. Illness, suffering, and dying are a function of life and a test from God, and expiry is part of the journey to come across God (Lovering, 2012). These beliefs also may exist a source for disparities in health outcomes, including later-stage diagnoses of cancers and poorer survival outcomes. Nuclear or extended family is the core institution of Muslim social club, and decisions regarding wellness and handling are fabricated collectively (Ezenkwele & Roodsari, 2013). Therefore, oncology nurses should build trust with family members in add-on to the patient.
Evidence in the literature will assist to guide nursing care for Muslims, with applications identified for healthcare clinicians and oncology nurses. Padela, Gunter, and Kilawi (2011) explored the needs of American Muslims by using focus groups in Michigan. Their findings identified unwelcoming behaviors in healthcare providers as a bulwark to intendance, and specified the demand for gender-concordant wellness intendance (same-gender healthcare providers caring for same-gender patients). The separation betwixt the ii genders is a norm in Muslim communities, and contact between the ii genders is express to family members (Ezenkwele & Roodsari, 2013). Pare-to-skin contact between men and women, even shaking hands, is considered inappropriate (Yosef, 2008). Muslim women, specially married women, carry more than brunt of the house duties and raising children, which limits their time to intendance for themselves (Ezenkwele & Roodsari, 2013). The gender role in Muslim communities is an of import gene to identity and to consider when planning care and sharing information. Oncology nurses need to recognize the influence of men in the life of Muslim women and attempt to involve them in the wellness decision-making process (Kawar, 2013).
Guidelines for Care
The following are some general guidelines for providing intendance to Muslim patients in the cancer care setting.
Privacy and Modesty
Muslim patients proceed physical contact with the opposite gender to a minimum. Therefore, patients may inquire for a same-gender provider to care for them, except in case of emergency, in the absence of the preferred provider, or if the patient grants permission (Yosef, 2008). Women and men may not shake easily or may minimize direct middle contact with the opposite gender as a sign of modesty (Padela & Rodriguez del Pozo, 2011). In addition, when Muslim women are wearing hospital gowns, the oncology nurse should offering to close the curtains or go along the door closed to maintain privacy (Padela & Rodriguez del Pozo, 2011).
Dietary Needs
Muslim patients practice non eat pork or pork byproducts, such as gelatin or fat (lard), and do not swallow alcohol or alcohol-based products (Najeh, 2004). Therefore, Muslim patients may ask to read the ingredients of medications to avoid consuming these substances. They eat (halal) meat from animals slaughtered according to Islamic rites (Najeh, 2004). During the fasting month of Ramadan, patients who are ill, significant, or nursing (infants) are excused from the fasting (Kridli, 2011). Some patients may want to fast during Ramadan, and this requires special care, including conscientious monitoring of blood sugars for diabetics and provision of predawn and postal service-evening meals to intermission the fast (Ezenkwele & Roodsari, 2013).
Spiritual Back up
Prayer is one of the five pillars of Islam. Muslim patients may engage in prayer five times a twenty-four hour period (dawn, mid-24-hour interval, midafternoon, sunset, night) while facing Mecca, a holy metropolis in Kingdom of saudi arabia (Ezenkwele & Roodsari, 2013). When a Muslim patient engages in prayer, nurses should avoid interrupting or walking in forepart of him or her unless for an emergency (Healthcare Chaplaincy, 2009). Earlier each prayer, Muslims perform the ablution (wudu), which is washing the exposed parts of the torso such as face, hands, and feet (Najeh, 2004). If patients cannot stand up up for prayer, they can sit down in a chair or bed (Ezenkwele & Roodsari, 2013).
The literature has identified the influence of religious beliefs and cultural values on Muslim patients' notions of healing. Padela et al.'s (2011) groups also identified that the role of the spiritual leader (imam) in wellness promotion will provide the needed spiritual support to promote wellness for Muslim patients. Agreement these behaviors can influence how nurses deliver culturally sensitive care and meliorate the outcomes of wellness care.
References
Ezenkwele, U.A., & Roodsari, G.Due south. (2013). Cultural competencies in emergency medicine: Caring for Muslim-American patients from the Centre Eastward. Journal of Emergency Medicine, 45, 168–174. doi:10.1016/j.jemermed.2012.eleven.077
Healthcare Chaplaincy. (2009). Dictionary of patients' spiritual and cultural values for health care professionals. Retrieved from http://www.healthcarechaplaincy.org/userimages/dr./Cultural%20Dictionary...
Kawar, Fifty.Northward. (2013). Barriers to breast cancer screening participation amongst Jordanian and Palestinian American women. European Journal of Oncology, 17, 88–94. doi:10.1016/j.ejon.2012.02.004
Kridli, S.A. (2011). Health beliefs and practices of Muslim women during Ramadan. American Journal of Maternal Child Nursing, 36, 216–221. doi:10.1097/NMC.0b013e3182177177
Lovering, Southward. (2012). The crescent of care: A nursing model to guide the intendance of Muslim American patients. Variety and Equality in Health and Care, 9, 171.
Najeh, A. (2004). Arab-American culture and health care. Retrieved from http://www.cwru.edu/med/epidbio/mphp439/Arab-Americans.htm
Padela, A., Gunter, K., & Kilawi, A. (2011). Meeting the healthcare needs of American Muslims: Challenges and strategies for healthcare settings. Retrieved from http://world wide web.ispu.org/pdfs/620_ispu_report_aasim%20padela_final.pdf
Padela, A.I., & Rodriguez del Pozo, P. (2011). Muslim patients and cross-gender interactions in medicine: An Islamic bioethical perspective. Journal of Medical Ideals, 37, 40–44.
Pew Enquiry Center. (2014). Demographic profiles of religious groups. Retrieved from http://www.pewforum.org/2015/05/12/chapter-3-demographic-profiles-of-rel...
Rasool, G.H. (2015). Cultural competence in nursing Muslim patients. Nursing Times. Retrieved from http://www.nursingtimes.net/roles/nurse-educators/cultural-competence-in... -patients/5083725.fullarticle
Yosef, A.R. (2008). Health beliefs, practise, and priorities for wellness care of Arab Muslims in the United States: Implications for nursing intendance. Journal of Transcultural Nursing, 19, 284–291.
About the Writer(s)
Fatma Zohra Mataoui, MA, RN, is a doctoral candidate in the Higher of Nursing and Health Sciences at the University of Massachusetts–Boston and Lisa Kennedy Sheldon, PhD, APRN, BC, AOCNP®, is an acquaintance professor in the College of Nursing and Wellness Sciences at the University of Massachusetts–Boston and an oncology nurse practitioner in the Cancer Centre at St. Joseph Hospital in Nashua, NH. The authors take total responsibleness for the content of the article. No financial relationships relevant to the content of this article accept been disclosed by the authors or editorial staff. Mataoui can exist reached at fatmazohra.matao001@umb.edu, with copy to editor at CJONEditor@ons.org.
Source: https://cjon.ons.org/cjon/20/1/providing-culturally-appropriate-care-american-muslims-cancer
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