Different cultural and religious groups need different ways of handling communication between health care providers and the patient/patient’s family members (Purnell, & Paulanka, 2008). The Jehovah’s Witness, a Christian movement, has very strong beliefs ostensibly guided by the bible especially when it comes to health care.
The basic belief of this religion regarding life and death is that we are all born with sin and that is why we get grow old, get sick and eventually die. Those who follow the religion properly are believed to resurrect in another life (in heaven) while non-believers simply cease to exist (Bodnaruk et al., 2004)
Beliefs on medical treatment
The Jehovah’s Witness to a large extent believes in the treatment of ailments using modern medicine. All individuals however have the allowance to personally choose the medical procedures to be carried out (Layon et al., 1990).
Basing their belief on certain parts of the Bible prohibits the consumption of blood, the practitioners of this religion are completely against blood transfusion. They hold the belief that life is the representation of life and taking another human’s blood is equivalent to taking part in his life (Jonsen, 1986). The believers from this denomination also believe that blood that has come out of the body is unclean and should be discarded. Anyone who accepts a blood transfusion is believed to either die or develop a disability.
Practices on hospitalized patients
In most times the religious practices on patients in hospital settings are free of ceremony or rituals. Terminally ill patients under most circumstances accept pastoral visits and may require a quiet place where they can pray together with their family members and other visitors. Those who cannot attend church services may at times wish to listen to the summons on tape or live on radio (Bodnaruk et al., 2004)
Though not entirely based on their belief systems, Jehovah’s Witnesses tend to be uncomfortable in the presence of religious symbols such as crucifixes, candles, images of Mary’s mother of Jesus, and representations of saints.
Pediatric care
Jehovah’s Witness parents maintain that they would like their children to receive the same care that they would themselves. This belief is sustained in matters regarding blood transfusion and organ transplanting (Layon et al., 1990).
Practices during birth
When providing maternity care issues regarding anesthesia should be discussed with the individual and an agreement reached. There are no special religious considerations to be made regarding fetal or child death. However, the opinions of the parents should be sought and their wishes attended to.
Practices during death
When a person dies, Jehovah’s Witnesses hold the belief that suffering is over for the individual who has passed away, and concentration is mostly directed at giving support to the bereaved family members. No special practices or rituals are carried out on the dead body.
Objections regarding post mortem are unlikely and individuals may either be buried or cremated depending on their personal (or family) preferences.
In the case of spiritual distress either expected or happening, the goal should be to ensure that the patient gets comfortable with himself and with the higher power that he/she believes in. the expected outcome is that the patient will manage to reconcile with the supreme authority and either get well or pass on peacefully. The main intervention would be the provision of the necessary religious support that the patient requires by consulting religious leaders of the denomination as well as involving the family members (Giger, & Davidhizar, 2006).
Conclusion
This exercise improved my ability to provide culturally sensitive care because I am currently in a position to effectively factor in the religious belief of the patient in drawing the nursing care plan.
Personal goals to improve my ability to provide culturally sensitive care includes working towards understanding the beliefs of as many religions and cultures as possible regarding medical care.
References
Bodnaruk, Z.M. et al. (2004). Meeting the clinical challenge of care for Jehovah’s Witnesses. Pubmed, 18(2), 105-116.
Giger, J.N., & Davidhizar, R. (2006). Transcultural nursing: Assessment and intervention. (3rd ed.). St. Louis: Mosby.
Jonsen, A.R. (1986). Blood transfusions and Jehovah’s Witnesses: The impact of the patient’s unusual beliefs in critical care. Pubmed, 2(1), 91-100.
Layon A.J. et al. (1990). And the patient chose: Medical ethics and the case of the Jehovah’s Witness. Pubmed, 73(6, 1258-1262.
Purnell, L.D., & Paulanka, B.J. (2008). Transcultural health careculturallyural competent approach. (3rd ed.). Philadelphia: F.A. Davis.