ABSTRACT
The period of palliative care is a difficult time for parents and caregivers because they are all weakened by the proximity of death. First of all, because of religious and cultural differences, parents and families cannot easily express their beliefs or the rituals they are required to develop; second, this impossibility results in conflicts between the caregiver team and the family with consequences for both. Caregivers are concerned to allow the expression of religious beliefs and cultural demands because it is assumed that they may promote the work of mourning by relating the dead child to its family and roots. However, caregivers' fear not knowing the cultural context to which the family belongs and having inappropriate words or gestures, as sometimes families dare not, cannot, or do not wish to describe their cultural background. We attempt to differentiate what relates to culture and to religion and attempt to identify areas of potential disagreement between doctors, staff, and family. Everyone has to work with the parents to open a space of freedom that is not limited by cultural and religious assumptions. The appropriation of medical anthropology concepts allows caregivers to understand simply the obligations imposed on parents by their culture and/or their religion and open access to their wishes. Sometimes help from interpreters, mediators, ethnopsychologists, and religious representatives is needed to understand this reality.
Subject(s)
Attitude to Death/ethnology , Culture , Palliative Care , Religion and Medicine , Humans , Infant, Newborn , Parents , Professional-Family RelationsSubject(s)
Attitude to Death , Cultural Diversity , Death , Hospitals , Child , Humans , Informed Consent , Physician-Patient RelationsABSTRACT
Bodily practices on newborns are the indicators of communication between the child and his/her surroundings. The culture has to introduce individuals into a specific group by using particular practices that have applied to the past generations. The techniques are different according to the ethnic group and allow the child to reach a social birth. To emphasize the relation between the identity and the culture, four cultural examples are presented. In Bambara country, the grandmothers massage and stretch the newborn in order to let him feel the limits of his body and get into the Bambara identity. For the Wolof, the psychomotor development will be made with specific movements on the body of the child according to initiation rituals. In Kabylie, the child will be protected from the outside world before he gets his proper name. In Tamil country, the way the foetus and the child are helped emphasize his coming into the living world and his reincarnated identity. The psychic structuring and the culture are tightly connected and the body is the first mediator of that representation.
Subject(s)
Child Development , Cultural Characteristics , Mother-Child Relations , Touch , Adult , Africa , Body Image , Female , Humans , India , Infant, Newborn , Male , Massage , PerceptionSubject(s)
Body Image , Culture , Mother-Child Relations , Psychology, Child , Self Concept , Africa , Breast Feeding/psychology , Child Rearing , Child, Preschool , Humans , Infant , Infant Care , Socialization , TouchSubject(s)
Child, Hospitalized/psychology , Nurse-Patient Relations , Pediatric Nursing , Child Advocacy , Child Welfare , Child, Preschool , Female , Humans , ParentsABSTRACT
This preliminary study of parental participation in curricular and extra-curricular activities was conducted in the general framework of the healthy heart project in St. Louis du Parc, an underprivileged and multiethnic neighbourhood in Montreal. A general understanding of this type of participation is essential in order to adapt the role parents play in health programs developed in conjunction with the school. A conceptual framework was developed to help understand how and why parents of primary school children participate in school activities. Qualitative analysis of 15 semi-directed interviews conducted with various schools and other organizations revealed those obstacles to parental involvement, and the factors that encourage parents to participate. It was clear that there were wide social and cultural gaps between parents and schools. An important factor is how people perceive those barriers. Teachers stressed organizational and language communications difficulties. Others pointed to the lack of knowledge of the community, to poor communications skills and the parents' lack of those skills that would allow them to participate actively. A more open-minded attitude by school authorities and a more proactive and positive attitude of teachers toward parents are essential requirements, but not the only ones. Further interviews with parents should help provide more details and information.
