Tuesday, December 13, 2011

Communication and Skills Workshops for Oncologists in Jordan

Amineh A.S. Al-Tamimi, Ph.D. and Mohammad Bushnaq
Dear Editor:
In recent years, our ethics committee received many reports related to conflicts between oncologists and their patients or patient’s families over breaking bad news. Some patients were traumatized by the ‘‘unkind way’’ they learned about their condition from their physician. They said the oncologist was ‘‘really aggressive’’ and ‘‘uncompassionate,’’ or that he used words like ‘‘hopeless,’’ or ‘‘nothing I can do.’’ On the other hand, other patients complained that they faced another kind of oncologist, who did not tell them the news at all but rather gave ‘‘false hope.’’
Since 2000, we have been working to improve the palliative care at the King Hussein Cancer Center (KHCC) in Amman, Jordan, a referral center for all of Jordan and the region. We have successfully adapted approaches to the breaking of bad news advocated in the west to our Arab culture.1 As a result of that success, we were asked to conduct workshops for 80 physicians from surgery, pediatrics, and radiation oncology departments at KHCC to help them develop their skills in dealing with different types of patients and negotiating goals of care.
The workshop was mandatory for all physicians including consultants, fellows, and residents and it was accredited for continuing medical education (CME) credit. A workshop was given for each department individually. Two sessions were given in the workshop, each session lasting for 50 minutes.
Fundamental communication skills, doctor–patient relationship, breaking bad news, the concept of do not resuscitate (DNR), and dealing with difficult families were the main domains that were discussed. Role-playing, discussion and interaction were the main educational methods used during the workshop, to give participants chance to share their experiences and thoughts in an open environment. Ninety percent of the physicians reported they participated in asking questions and participated in the discussion. Eightyseven percent endorsed the communication workshop as effective in demonstrating needed knowledge. Eighty-four percent agreed that the workshop learning objectives were clearly stated and the information was presented in an easy and understandable way that achieved the learning objectives.
To assess the effect of skills learned from communication skills workshop on participant behavior, participant were asked to give their feedback after 6 months by answering two
questions:
1. Did the workshop help you to change your practice?
2. Did you notice a positive change in your practice after attending ‘‘communication skills and breaking bad news’’ course?
Sadly, because of rapid turnover in physicians, only 19 participants who still work in the center could participate. All of them answered that the workshop helped them change their practice positively. The ethics committee has not noted any more complaints like those that stimulated the request for training.
We conclude that ‘‘Western style’’ experiential training that contradicts very traditional approaches to doctor–patient communication in a traditional Arab country is effective. Furthermore, the course was taught by ‘‘young’’ physicians practicing in the new field of palliative medicine, another aspect that is not traditional in the Arab world. In Jordan, overall salaries for physicians are low compared to other countries in the Arab world. Consequently, there is a considerable ‘‘brain drain’’ of physicians, nurses, and other trained health professionals to these other countries. While that is a challenge to the provision of health care in Jordan, it does raise the possibility that there will be rapid spread of these ideas into these other countries that have not developed more effective approaches to doctor-patient communication.

Reference
Bushnaq M: Palliative care in Jordan: Culturally sensitive practice.
J Pall Med 2008;11:1292–1293.
Address correspondence to:
Amineh S.S. Al-Tamimi, Ph.D.
King Hussein Cancer Center
 

Dr. Mohammad Bushnaq
General Manager
Dr. Mohammad Bushnaq is an internist with international fellowship in Palliative Care and Pain Management from USA. He is the Chairman of Jordan Palliative Care Society.
He worked at King Hussein Cancer Center, and he is currently associate instructor at Hashimate University. He is a temporary advisor for WHO, regional office for palliative care and pain management.
He has a long experience in pain management, wellness, burnout and self care. He participated by presentations and scientific papers at local and international levels.

Jordan - Amman - Al-Madenah Al-Munawarah Street –Al-Andalus building (273) - office (108)
Phone/ fax: 009626 5679099
 Mobile:  00962 79 6924688
                00962 79 567700           
Email:      info@drbushnaq.com
              drbushnaq@yahoo.com

Palliative Care in Jordan: Culturally Sensitive Practice

Mohammad Bushnaq, M.D.
Dear Editor:
At the King Hussein Cancer Center in Jordan, we have been working since 2000 to implement palliative care for patients with cancer. We have been taught using materials from the EPEC Project, the ELNEC Project, and onsite teaching by teams of physicians and nurses from the United States as well as training at San Diego Hospice and the Institute for Palliative Medicine. As part of our implementation, an important question arose. How do we apply what we learned in palliative care in harmony with our culture? Let me illustrate with a recent case. A 52-year-old man presented with pallor, fatigue, and jaundice due to pancreatic cancer metastatic to the liver. He was married and had three daughters. He was a devout Muslim. After investigation, the oncologist decided there were no curative measures and he referred the patient to palliative care. At the time the palliative care team arrived in the patient’s room, many family members were waiting outside the room with many questions. They said they hoped they will find a treatment somewhere else. They asked that the patient not know anything about his disease to keep up his morale and spirit. The atmosphere was tense. We asked the close family for a “family meeting,” in which we listened to them talking about the disease progression, their feelings, hopes, and their expectations from us. Then we shared the disease condition and prognosis. In Jordan, based in the Islamic religion and cultural norms, people believe that no matter what you do, when your time comes to die, it is God’s wish and your destiny. Therefore, it was easy for the family to accept a do-not-resuscitate concept.
And in the same way, they accepted the fact that it is the right of the patient to at least have some sense that his death is near, so that he could finish “unfinished business,”
in particular moral and religious duties, so that he may meet his lord free of sins.
Then, we asked the family to join us to see the patient together. We talked about his cancer, emphasizing that the goal now will be for symptom control and quality of life. He listened carefully and then he asked: how much time do I have? We answered, “We don’t have a definite answer, but we do recommend you balance things. At the same time you have hope to survive for a long time, you really need to get prepared. In other words, hope for the best and prepare for the worst.” The patient and the family were satisfied with this open discussion, and the patient was discharged home with our home palliative care service. Three weeks later the patient died at home peacefully.
This case illustrates that approaches developed in Europe and the United States can be integrated into traditional Arab culture. We think its clear that values and principles of palliative care are the same everywhere, but the way we apply it needs to be tailored to local culture and norms. In this example,
in response to his question, “How long have I got?”
we did not answer with the phrase, “Weeks to months’ as we might if we had been practicing in California. We have the following advice for those working in Arab and Muslim culture.
• The family system is strong. Parents, spouses, and elder children are involved in making decisions. They need to be assured that we respect their opinion and input.
• Traditional Muslims believe the patient must attend to some moral and religious obligations before death.
• When facing suffering and illness, a traditional Muslim accepts suffering as a way of atonement of one’s sins. This doesn’t conflict with giving all efforts to relieve suffering. This way of handling suffering helps the Muslim cope with the illness and to die in peace with self, God, and others.
• When we ask patients if they want to hear the truth when we are “breaking bad news,” most of the people say yes. But, we subsequently discover that they wish they did not ask. We discovered most are seeking reassurance and empathy rather than information, even though they answer “yes.” Our approach now is to respond to the patient’s question with a more oblique answer. We try to switch their focus toward quality of life and comfort, without offering false hope. In rare occasions, when the patient insists to know, we give the answer following the six steps of breaking bad news advocated by Robert Buckman.
• When asked about prognosis, in our experience, traditional Muslims respond well to euphemisms. Instead of giving answers in terms of time, we say that he/she is really in a critical condition, and it is the right time for him to meet his family and to prepare for the hereafter in case he/she deteriorates. This prompts the family to move into their traditional role, sometimes with our help, to stay at the bedside, reading a chapter from Noble Qur’an and to prompt gently that the patient speak the shahadah; (bearing witness that there is no true God but Allah and Mohammad is verily his servant and his messenger).

Letters to the Editor
• We do not present do-not-resuscitate status as a choice. Patients and families tell us it is a big burden for them to choose, and many family members said they would feel guilty if they make that decision. Instead, we rely on our legal and religious background, and inform the family this is a medical decision so they only need to be informed, not to decide.
• Muslim people are not familiar with “chaplain,” since in Islam you can talk directly to God, and you do not need anybody to help you pray. On the other hand, we found that it is very useful to have somebody who has the skills to address spiritual needs with the patients at this stage of their life.
Address reprint requests to:
Mohammad Bushnaq, M.D.
Hospice and Palliative Care Consultant

 
Dr. Mohammad Bushnaq
General Manager
Dr. Mohammad Bushnaq is an internist with international fellowship in Palliative Care and Pain Management from USA. He is the Chairman of Jordan Palliative Care Society.
He worked at King Hussein Cancer Center, and he is currently associate instructor at Hashimate University. He is a temporary advisor for WHO, regional office for palliative care and pain management.
He has a long experience in pain management, wellness, burnout and self care. He participated by presentations and scientific papers at local and international levels.

Jordan - Amman 
Phone/ fax: 009626 5679099
 Mobile:  00962 79 6924688
                00962 79 567700           
Email:      info@drbushnaq.com
                 drbushnaq@yahoo.com

الرعاية التلطيفية..رعاية شمولية ومتميزة

لقد دأب الأطباء على الاهتمام بالأمور المرئية على حساب الأمور غير المرئية وعلى التركيز على الأرقام والاعتبارات البدنية على حساب الجوانب الأخرى التي يتعرض لها المريض.
لقد شبه أحدهم المريض الذي يراجع الطبيب بسبب مرض مزمن كتلك الأمراض الفتاكة بمثال رائع حيث قال:
إنه يأتي إليك ولسان حاله يقول... إن لكل منا قرص ( CD ) يتكلم عن حياته، أهدافه ومثله ومبادئه، أحلامه وطموحه، ماضيه وطفولته. ويقول يا دكتور لقد مزق هذا المرض حياتي الى أشلاء وقد تكسر هذا القرص
(CD )هل تستطيع أن تصلحه لي؟
§        هذا المثال يوضح لنا جليا أن المريض في الواقع لديه الكثير من الهموم والإشكالات التي تتعلق بحياته اليومية وليس مجرد أرقام وحسابات وعقاقير، يتوقع من الطبيب أن يساعده للتعامل معها. ومن هنا نشأت الحاجة إلى الرعاية التلطيفية كتخصص طبي يهتم بعلاج الآلام وأعراض المرض المختلفة، ويضع أسساً للعلاج مستوحاة من الحوار المباشر والفعال على المريض، آخذاً بعين الاعتبار الحاجات النفسية والاجتماعية والروحانية.

عرفت منظمة الصحة العالمية الرعاية التلطيفية بما يلي:
"مجموعة الجهود الطبية المقدمة من فريق متعدد الخبرات للمرضى الذين يواجهون أمراضاً مزمنة، بهدف تحسين نوعية الحياة ورفع المعاناة عنهم وعن عائلاتهم، مع الأخذ بعين الاعتبار الحاجات البدنية والنفسية والاجتماعية والروحانية".
وفيما يلي الأسس التي قامت عليها الرعاية التلطيفية:
§        تقدم الرعاية التلطيفية خدمتها من خلال فريق متكامل يضم الطبيب، الممرض، الأخصائي النفسي، الأخصائي الاجتماعي، الصيدلي، الموجه الديني،و المعالج الطبيعي.
§        أعضاء الرعاية التلطيفية لديهم خبرة خاصة في علاج الآلام والأعراض المختلفة وفقاً لأحدث الأبحاث الطبية.
§        يولي الفريق اهتماماً بالغاً بمهارات الاتصال مع المريض وذلك من خلال الجلسات الودية معه وإعطائه الوقت الكافي للحديث عن نفسه وتوجيه الأسئلة المتعلقة بكافة جوانب حياته. هذا إلى جانب تقديم الدعم المعنوي والنفسي له والتأكيد أن من حقه أن يفهم ظروف مرضه وأن يساهم مع الفريق في وضع الخطة العلاجية وتحديد أولويات العلاج وذلك وفقاً لأهدافه وتصوراته بما يتناسب مع التعليمات الطبية.
§        يلتزم الفريق بأن من حق المريض أن لا يتعرض إلى الألم ولا الخوف ولا المعاناة ولا الوحدة خلال ظروف حياته المختلفة، حتى في المراحل الأخيرة من مرضه، ولن يتخلى عنه الفريق مهما اشتدت ظروف مرضه.
§        يولي فريق الرعاية التلطيفية اهتماماً بالغاً بعائلة المريض، فمعلوم أن عائلة المريض لديها الكثير من المعاناة والهموم نتيجة إصابة أحد أفرادها بالمرض، وقد يحتاجوا إلى معونة من الفريق لتجاوز هذه الظروف الصعبة.
§        ولا يخفى على أحد أن المريض المصاب بهذه الأمراض يعاني من العديد من الأعراض كالآلام المبرحة، ضيق التنفس، الهبوط العام، الغثيان والاستقياء، وغير ذلك من الأعراض المزعجة التي تمنع المريض من أداء نشاطاته اليومية وتؤثر سلباً على حياته.
§        وقد يشتد المرض ويفتك بالمريض إلى حد لا يفيد فيه العقاقير المسكنة للآلام ويحتاج المريض بعدها إلى مسكنات قوية كالعقاقير المخدرة للسيطرة على الألم الحاد والمزمن.
§        ولا يقتصر الامر على الأعراض البدنية فحسب. بل إن إصابة المريض بأحد هذه الأمراض كالسرطان مثلاً، يحدث شرخاً عميقاً في حياته ويهز كيانه من الأعماق، فلا يعود قادراً على الشعور بمعنى الحياة، ولا تحديد أهدافه من الحياة على ضوء ظروف مرضه، وينشأ مفهوم يسمى (المعاناة).
§        وقد أفادت الكثير من الدراسات والأبحاث التي أجريت في الغرب أن الأطباء يؤكدون أنهم لم يتلقوا تدريباً كافياً لعلاج أعراض المرض المختلفة وعلى رأسها علاج الآلام، وليست لهم القدرة للحديث مع المريض حول ظروف مرضه وتبعاتها المختلفة، مما شكل عجزاً واضحاً في علاج المريض.
§        وقد شهدت الأوساط الطبية في الغرب اهتماماً بالغاً بهذا التخصص، فالرعاية التلطيفية بمفهومها الشامل تدرس الآن في كليات الطب والتمريض، كما أنها الآن ضمن المنهج المعتمد في برنامج تخصص الأطباء للأمراض الباطنية وغيرها،وقد اعتمدت كفصل مستقل في الكثير من الكتب الطبية المعروفة.

د.محمد بشناق

الدكتور محمد بشناق هو طبيب اختصاصي في الأمراض الباطنية، حاصل على الزمالة الأمريكية في الرعاية التلطيفية وعلاج الألم، وهو رئيس الجمعية الأردنية للرعاية التلطيفية وعلاج الألم.
عمل سابقا لدى مركز الحسين للسرطان، وهو أستاذ مشارك في الجامعة الهاشمية وخبير معتمد في الرعاية التلطيفية وعلاج الألم لدى المكتب الإقليمي في منظمة الصحة العالمية.
لديه خبرة طويلة في مجال علاج الألم وتحسين نوعية الحياة والتعامل مع ضغوط العمل والعناية بالنفس، وقد شارك من خلال المحاضرات والأوراق العلمية على المستوى الوطني والدولي.


العنوان: الأردن- شارع المدينة المنورة- مجمع الأندلس (273)- مقابل سامح مول- مكتب 108
رقم الهاتف 009626 5679099
الخلوي  00962 79 6924688
00962 79 5677001          
Email:      info@drbushnaq.com