More important, a person explores spirituality through symbols of his, or her religious affiliation. This ultimately is a reflection of his, or her culture and traditional beliefs, and each person’s autonomy to practice only those parts of the religion they choose. Religion within a culture has a significant role with end-of-life choice decisions, because our lives are influenced by our culture and our culture influences our decisions.
Advanced Planning A person has the right to plan, in accordance with his, or her personal, cultural and religious beliefs, advanced directives that plan for their Imminent medical care t the end of their life. Advance planning guarantees their wants are addressed and respected by family members and healthcare professionals, If they are unable effectively to communicate these wishes. These directives should be done while a person is of sound mind and body, in order that his, or her requests are not governed by pain, or the emotional instability that sometimes accompanies the diagnosis of a terminal illness.
Several options are available to undertake the proper course of fulfilling a need to assure all individuals are familiar with a terminally ill patient’s desired level of deiced intervention at the end of their life. A living will, which may be as simple as a single statement that directs medical professionals to avoid heroic measures to save their life if faced with a life threatening scenario, may be initiated, and disseminated to their family members and placed In their medical record files at the hospital.
In Dalton, a person also has the right to Initiate a values history, which If In the event he, or she are unable verbally to communicate to family or medical staff desired wishes, specifically lists religious, spiritual and cultural instructions on how o proceed with their end-of-life choices. An individual may also assign a family member or medical advocate as a proxy, who is sanctioned to make end-of-life choices on their behalf if they are unable to, in compliance with current laws.
This individual holds the unique ability in being able to carry out the wishes of an individual who cannot verbally relay what his, or her choice would be in different scenarios of illness. The proxy is responsible for communicating with family members and healthcare professionals the type of medical treatments they agreed to carry out on behalf of the patient if faced with an illness, and thoroughly relays this individual’s spiritual, cultural and personal statements regarding their preferred Intervention during an emergency or terminal Illness (End-of-Life Decision-Making. 004). Significance of Culture Although individuals may plan in advance their choice of care at the end of their Tie, It Is also Imperative Tanat pinnacles Ana meal star nave a tongue understanding of the diverse cultural heritage of their patients to understand the specific facets that comprise individual cultural beliefs and that undoubtedly also embraces his, or her traditions and practices in which autonomy and/or family- entered end-of-life decisions are made.
This type of cruel mentality could spill into the medical profession, and could possibly divert life saving procedures, hence depressing a disabled arson’s right to their autonomy in making end-of-life choices (End-of-life Issues and Care: Diversity Issues in End-of-Life Decision-Making. 2008). Social inequality is relative to an individual, particularly if his, or her autonomy is threatened by the deficiency of quality care due to a preconceived idea that they are Inalienable. Cantata & Hollander, 1999; Ornerier, 1997 conclude that, “Older persons, women, religious and ethnic minorities, sexual minorities, and persons with disabilities who are seriously ill, may be particularly likely to be perceived as aerodromes by the medical system (End-of-life Issues. 2008). ” Because of this misperceived notion that these populations are vulnerable and not worthy of quality medical care, they begin to believe society mandates a more rapid relinquishment of his, or her life more than others. This makes these populations prime candidates for assisted suicide and euthanasia.
Religion versus Spirituality As Monolinguals, we nave ten relent to explore ten Temperamental values Tanat comprise our personal beliefs regarding how religion influences our decision-making abilities when faced with life and death. Religious beliefs are the byproduct of a person’s spirituality. Personal spirituality fosters within each individual differently and is the culmination of his, or her personal beliefs of whom he, or she is, the perception of which level within society they have assimilated into, and the ability or incapability of others to accept them for whom they are.
An individual’s religious beliefs dictate in symbols and attitudes this meaning; it is their spirituality that gives them hope, love and dignity, each character indicative of personal definition (End-of-Life Planning. 2007). This source of inspiration provides their personal interpretation of the philosophy of what they perceive their life to mean and assigned value to that meaning. These beliefs, which are the core of a person’s religious practices, individually dictate their end-of-life choices, in that it is a reflection of their life choices.
End-of- life choices and decisions are self-governed and are the culmination of a person’s journey through the acceptance or denial of certain religious beliefs and practices during their lifetime. Applying spirituality to religious beliefs can only be identified wrought personal conversations with a person. A complete understanding that religion only portrays historical and cultural aspects is part of a person, initiates the dialogue to better comprehend his, or her beliefs. However, to be empathetic to the spirituality of a person creates a discussion in respect to the “whole” person.
Religious traditions and beliefs allow individuals to express their spirituality. In order to hear a person’s beliefs and spirituality, the care giver must listen to areas that may not present themselves as the result of a religious set of doctrines. Not all parietal people are religious in nature. For example, because religion and spirituality sometimes are so closely intertwined, not recognizing an individual’s strength and/or peace (which are characteristic of spirituality and not religion) may go unnoticed.
Another form off religious belief which is not religious in nature, but spiritual in characteristic, is that our lives are governed by personal growth. Once personal growth cease, sometimes the only thing a person whom must calculate his, or her end-of-life choices is left with, are their religious beliefs, in that they are a scripted benefiting of whom he, or she is supposed to be, and not spiritually who they truly are. Conclusion Individuals should have the right to prepare end-of-life decisions that incorporate their personal, cultural, and religious beliefs and traditions.
Autonomy plays a significant role in deciding end-of-life decisions. Paramount to autonomy is the necessity for medical staff to recognize each individual as a unique entity. Simply viewing the culmination of beliefs of a particular race, culture, or member of a classified religious affiliation will not allow the spirituality of each person to gleam. When medical staff looks past these assumptions, they ultimately have begun to treat an individual’s end-of-life choices as the “whole” of a person’s Journey throughout his, or her life.