• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.20 no.9
• /
• pp.432-439
• /
• 2019

This study was a qualitative study that attempted to find out the meaning of preparation for dying well that the elderly think through a question of how to prepare for dying well. The focus group interview was conducted on 10 elderly people aged 65 or older who visited the elderly welfare center in B city, Gyeonggi-do, and a total of two groups were interviewed with five subjects as one group. As a result, eight themes were drawn from four dimensions of physical, psychological, social, and spiritual aspects. In physical preparation, 'health management' and 'doing what you want to do' were derived. In psychological preparation, 'not regretting' and 'giving to others' were derived, and in social preparation, 'organizing property', 'determining a place of death you wish', and 'writing a letter of advance life sustaining care directives' were derived. In spiritual preparation, 'relying on religion' was derived. The elderly were preparing for well-being in various aspects, and when developing a program for well-being, the program should be planned to prepare for actual death in various aspects.

• Journal of Family Relations
• /
• v.23 no.3
• /
• pp.131-152
• /
• 2018

Objectives: The purpose of this study was to compare the first echo boomer to second in the needs for family strengths and family functions, after controlling the sociodemographic characteristics. Method: For this study, a survey was conducted with 406 never-married young adults, which has 182 first echo boomers and 224 seconds echo boomers as using the same self-report questionnaire. Results: First, the two echo boomer groups exhibited similar patterns in their perception of the three family strengths, positive family values, pursuit of coexistence, and spiritual value, in that order. On the other hand, in regard to family functions, groups' perceived emotion entertainment leisure function as core functions of the family, but the second echo boomers, unlike the first echo boomers, expressed a higher need for economic functions rather than functions for children generation. Second, the analysis of this study indicated that, even in cases where first and second echo boomers had the same social-demographic characteristics, the latter in contrast with the former tended not to regard spiritual values such love for shared ethical values, compassion, and religious beliefs as a family strength, and did not require functions for children generation of the family. Conclusions: From these findings, the differences in the needs for family strengths and functions expressed by the two generations belonging to two different birth cohorts were influenced by various changes in Korean society occurring between the two generations, such as the social divergence in the functions of care and nurture, the increase in one-person and childless households, and the weakening of kinship-centered or communitarian forms of familism.

• Journal of Hospice and Palliative Care
• /
• v.22 no.4
• /
• pp.185-197
• /
• 2019

Purpose: Hospice volunteers are serving an invisible yet pivotal role in the hospice and palliative care team. This study investigated how effectively a continuing education program could enhance hospice volunteers' competency. Methods: A total of 20 hours (four hours per week) of training was provided to 30 hospice volunteers who participated in the continuing education for hospice volunteers. Efficiency of the education was analyzed with an exploratory mixed-methods design. For quantitative analysis, the volunteers were asked, before and after the training, about their attitudes towards hospice care, what makes a meaningful life, self-efficacy and satisfaction with their volunteer service. Descriptive statistics, paired t-tests, and Wilcoxon signed-rank test were performed using SPSS Window 20.0. For qualitative research, participants were placed in three groups for a focus group interview, and data were analyzed by content analysis. Results: A quantitative study result shows that this training can significantly affect hospice volunteers' attitudes and improve their self-efficacy. A qualitative study result shows that participants wanted to receive continuous education from the physical/psychosocial/spiritual aspects to better serve end-of-life patients and their family members even though they have to spare significant time for the volunteer service. They wanted to know how to take good care of patients without getting themselves injured and how to provide spiritual care. Conclusion: The continuing education program reflecting volunteers' requests is strongly needed to improve their competency. An effective continuing education requires continuous training and support in areas where hospice volunteers are interested in. A good alternative is to combine web-based and hands-on training, thereby allowing hospice volunteers freely take training that suits their interest.

• Journal of Korean Academy of Nursing
• /
• v.31 no.2
• /
• pp.206-220
• /
• 2001

The purpose of this study was to investigate the impact of depression, discomfort, spirituality, physical care, and opioid use on pain with terminally ill cancer patients residing in hospice units. The convenient sample of this study consisted of 41 terminally ill cancer patients at three hospice units in university affiliated hospitals. Patients were interviewed with structured questionnaires three times at predetermined intervals: admission to the hospice unit (Time 1), one week later (Time 2), and two weeks later (Time 3). The data was collected from January 1998 to January 1999 and was analyzed using ANOVA, Pearson correlation coefficient, and multivariate multiple regression. 1. The mean age of the participants was approximately 55 years old. In terms of diagnosis, lung cancer showed the highest frequency (19.5%), followed by stomach cancer and rectal cancer (17.1%). The motive of seeking hospice unit admission was control (72. 2%), followed by spiritual care (50%), and symptom relief (38.9%). 2. Regarding the type of pain felt, the highest pain frequency the participants experienced was deep pain (55%), followed by multiple pain (25%), intestinal pain (10%), then superficial (5%) and neurogenic pain (5%). For the level of pain measured by VAS, there was no significant difference among the three time points; Time 1 (5.04$\pm$2.21), Time 2 (4.82$\pm$2.58) and Time 3(4.73$\pm$2.51). 3. There was significant change seen in spirituality and physical care in each time interval. Namely, the longer the length of admission at the hospice unit, the higher the importance of spirituality (p=0.0001) and the more the physical care the participants received (p=0.01). The opioid use at the three time points showed the following frequencies : Time 1 (75.6%), Time 2 (85.4%) and Time 3 (75.6%). 4. Regarding factors influencing pain, the pain level was significantly affected by the depression level (p〈0.01) and the opioid use (p〈0.1). These results were the most significant at the two time points (Time 1 and Time 2). At Time 3 (two weeks later), the pain level was significantly affected by the depression level (p〈0.05) and the amount of physical care the participants received (p〈0.1). In conclusion, the terminally ill cancer patients had moderate pain, were generally depressed, and were treated with opioid analgesics. As approaching death, the patients received more physical care due to increased physical symptoms experienced and they had a higher perception of the importance of spirituality. Thus, health care professionals need to provide continuous care for each of them to die comfortably physically, psycho- logically, and spiritually.

• Research in Community and Public Health Nursing
• /
• v.7 no.1
• /
• pp.154-169
• /
• 1996

Parish nursing is a community health nursing role developed in 1983 by Lutheran chaplain Granger Westberg. An increasing emphasis on holistic care, personal reseponsibility for a healthy lifestyle, and changes in healthcare delivery systems have undoubtedly facilitated the establishment and nurturance of an innovative nursing role in the community. Parish nurses are functioning in a variety of church congregations of various denominations. The parish nurse is a educator, a personal health counselor, a coordinator of volunteers. The parish nurses helps people relate to the complexed medical care system and assists people to integrate faith and health. The autors conducted a study on pastor's expectations from parish nurses. Results of this study will be useful to those instrumental in planning, initiating, supporting, and evaluating a parish nurses program The research was done on 130 pastors in Taegue and Kyong Sang Buck Do, of various ages ranging from their 20's to 60's: and pastoring churches of various sizes, ranging from under 100 to over 300 members. 94.6% agreed that they needed a parish nurse on their staff; and 86.2% said they wanted to start a parish nurse program in their churches if certain basic conditions were met. The pastors responded that some would hire the nurses on a full-time basis(22.3%), a part -time basis (37.7%) or use volunteer nurses (40%). The pastors said they would expect the following from a parish nurse: health counselling (80.0%) regular health check-ups (78.5%) health care for the elderly (78.5%) health information and education (72.3%) hospice care (72.3%) visiting sick church members at home (69.2%) arranging and training volunteers to help the seek (59.2%) health care for expectant mothers (50.0%) introducing and taking people to health care facilities (46.2%) The pastors were surveyed about specific areas of health education they would want the parish nurse to teach(for example, high blood pressure and heart disease prevention and management(76.2%) ; stress management(74.6%); and diabetes prevention and management(73.8%). The pastors were surveyed about specific areas of health counselling they would expect the parish nurse to do (for example, drug abuse, (73.1), alcohol abuse(64.6%), marriage conflict(60.0%), recovery after the loss of a loved one(56.9%), and women's conflict with parents-in-law(53.8%). The pastors were surveyed about types of things they would want included in regular health check-ups, what they would want a parish nurse to do on home visits, and what they would want included in home care for the elderly. They were also surveyed on what kind of spiritual care they would like parish nurses to give. Most (90.7%) wanted their parish, parishioners to be involved in the parish nurses program as volunteers, and in a variety of ways(such as visiting sick in their homes(68.5%) and helping with housework(63.1%) and taking sick people to health facilities(60%). Parish nurses role, activities, and boundaries of practice should be continuously monitored and refined and a 'case manager' should be conceptualized as an additional or all-encompassing role. An initial parish / community needs and readiness assessment should be done prior to establishing a program to detemine if the congregation is ready, willing, and able to support such a position for at least a 2 to 3 year period.

• Korean Journal of Childcare and Education
• /
• v.6 no.2
• /
• pp.117-133
• /
• 2010

The purpose of this research is to find out whether children's self-efficacy can be improved by sensory activities devised to encourage spirituality. The survey involved 36 children aged 4 to 5. To measure the subjects' self-efficacy, Jeon Inok(1996)'s tool was used. The 18 members of the experimental group attended a program which was dedicated to promoting spirituality by using sensory activities. The program was administered three times a week for four weeks, totaling 12 sessions, each of which contained a type of activity and lasted about fifty minutes. To the 18 members of the control group, the standard child care curriculum was applied. The levels of the subjects' self-efficacy were measured twice, both in the same way, before and after the children participated in the program. The finding reveals that the program which was designed to boost children's spirituality through sensory activities has positive effect on children's self-efficiency - cognitively, socially, emotionally, and physically. The self-efficiency level in the experimental group significantly increased by t=7.17(df=34, p<.001) compared to the control group. So, it can be said that the program dedicated to improving spirituality using sensory activities is more effective than the standard child care curriculum.

• Journal of Korean Critical Care Nursing
• /
• v.14 no.2
• /
• pp.24-41
• /
• 2021

Purpose : The aim of this integrative review was to describe communication experiences and needs among the critically ill with an artificial airway and evaluate relevant intervention studies. Methods : Using the method employed by Whittemore and Knafl (2005), we searched for papers on PubMed, CINAHL, and Web of Science published from January 1, 2015 to September 25, 2020. A total of 26 papers (11 descriptive studies, 15 experimental ones) were identified and evaluated. Results : Communication experiences while having an artificial airway, identified either by patients' recall or direct observation, were predominantly negative. However, positive experiences were reported in patients with improvements in physical conditions and functions. Patients' communication needs were diverse, encompassing physical, psycho-emotional, social, spiritual, and medical issues. Interventions tested included alternative and augmentative communication strategies, communication intervention packages, and voice restorative devices. Physical, psychosocial, and communication-related patient outcomes were evaluated using various methods including self-report surveys, interviews, and observations. Conclusions : The findings from this review represent the state of science regarding communication of the critically ill whose vocal abilities are inhibited by the presence of an artificial airway. Future studies with rigorous experimental designs and measures are warranted to better understand and support the complex needs of this highly vulnerable patient population.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.18 no.9
• /
• pp.203-215
• /
• 2017

Delirium is an acute confused state associated with poor outcomes among hospitalized long-term care hospital elderly patients. This study was conducted to examine the effects of acomfort promotion program based on Kolcaba's comfort theory for prevention of delirium among elderly patients who have been hospitalized in long-term care hospitals. The study used was a quasi-experimental type, with two groups of patients; those who received their usual care plus comfort nursing intervention (n=34) and those who only received usual care methods. Using the IBMSPSS/PC (Version 21), the homogeneity of the control and intervention group wereevaluated by the chi-squared test and an independent t-test, and all collected data wereanalyzed. Hypotheses were tested by independent t-tests and repeated measures of ANOVA. Delirium occurred at a rate of 2.9% (1/34) in the intervention group and 14% (5/34) -in the control group ($x^2=3.98$, p=0.047). The severity of the delirium in theintervention group was lower than that of the control (t=2.27, p=.027). The duration of delirium was 2days in the intervention group and 2-10days in the control group, indicating delirium in the intervention group lasted for a significantly shorter period ($x^2=3.22$, p=0.048). According to the change of time, the intervention group showed improvement in all areas including comfort scores (F=108.85, p<0.001), anxiety scores (F=63.39, p<0.001), depression scores (F=89.78, p<0.001), quality of sleep scores (F=63.63, p<0.001), and pain scores (F=93.64, p<0.001). In conclusion, elderly patients who were admitted to nursing homes were advised to participate in nursing intervention,which effectivelyprevented delirium based on the Kolcaba's comfort theory of physical, psychological, spiritual, social, cultural and environmental approaches to prevent delirium. Therefore, it is necessary to extend the program for prevention of delirium in the physical, psychological, spiritual, social, cultural, and environmental contexts to prevent delirium in geriatric hospitalized elderly patients.

• Journal of Hospice and Palliative Care
• /
• v.20 no.1
• /
• pp.26-36
• /
• 2017

Purpose: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. Methods: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. Results: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. Conclusion: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

• Journal of Hospice and Palliative Care
• /
• v.7 no.1
• /
• pp.8-16
• /
• 2004

Purpose: The porpose of this descriptive study was grasp the QOL (Quality of Life) of cervix cancer patient and to analysis QOL (Quality of Life) by stage of disease, type of treatment and de me graphic characteristics Methods: Data were collected from 67 patients with cervical cancer from 3 General Hospitals from March 15 to June 4 using The "QOL (Quality of Life)-Cancer Version" inventory made by Ferrell et al (1995). The data were analysed by using SPSS $PC^+$ program including t-test, ANOVA, and Scheffe test. Results: Progressing stage of disease and QOL, the significant between the progressing stage of disease and QOL was significant (F=5.06, P=.003). The degree of difference between the progresstion of the stage of the disease and each item in the test was physical well-being (F=3.97 P=.012), the items of psychological well-being (F=3.91, P=.013), the items of social well-being (F=4.96, P=.004). It show a significant difference, but the item of spiritual well-being (F=1.36, P=.262) was not significant difference. The significance between the type of treatment and QOL was insignificant. The degree of difference between each area of life was the psychological well-being (t=-2.14, P=.037), the social well-being (t=-2.15, P=.036). But the physical well-being (t=-.93, P=.356), the spiritual well-being (t=.73, P=.469) was insignificant. Conclusion: As a result, The QOL of patients with cervical cancer is differentiated by the stage of disease, the type of treatment, and the demographic data. Therefore, there is a need to apply nursing intervention to patients with cervical cancer by considering the stage of disease, the type of treatment, and the demographic data.