Accompagner bénévolement les personnes en fin de vie : donner du sens à ce qui n'en a pas (original) (raw)
Revue Internationale De Soins Palliatifs, 2010
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Anthropologie & Société, 2021
The development of biomedical care in Mauritania has increased the number of patients being diagnosed with non-communicable diseases—especially cancer—, often at an advanced stage. Many of these patients return home to villages far from hospitals when they perceive their curative treatment has finished. This context produces particular end-of-life situations, creating new conditions for families. This article proposes to study the local forms of end-of-life support arising from these situations. It is based on an anthropological study carried out in several villages of the Senegal River Valley, combining interviews with health workers practicing in these areas, relatives who cared for a patient at the end of life, imams and respected residents of the villages. All participants agree on the imperative need to surround the person, to support them morally and to preserve their dignity. However, these end-of-life experiences test their roles and the values they defend. This work provides elements to facilitate the discussion on the value of promoting palliative care in rural areas.
Vieillir en immigration - comment accompagner les personnes migrantes en fin de vie
Quelles sont les spécificités du vieillissement loin de sa terre natale ? Que se produit-il au croisement de deux cultures à l’approche de la mort, pour l’aîné, pour sa famille ? Comment décoder ces éléments en tant que soignants et en tenir compte dans l’organisation de notre offre de soins ? Quels apprentissages réciproques peuvent émerger d’une démarche d’ouverture à d’autres repères culturels ?
L'assistance au décès à l'aube du XXIème siècle
2011
A ma famille A la mémoire de mes parents Remerciements J"aimerais remercier les mentors et collègues qui m"ont enseigné la médecine légale et qui m"ont aidée et soutenue tout au long de ma carrière professionnelle et de l"élaboration de ce travail, auquel ils ont également contribué.
Donner du sens. Trajectoires de bénévoles et communautés morales
Lien social et Politiques, 2004
Résumé L’analyse de la trajectoire des bénévoles permet de comprendre quel rôle leur engagement joue dans la construction et le maintien de leur identité, et quelles formes d’idéal moral et de communauté sous-tendent leur action. L’étude dont nous présentons ici les premiers résultats repose sur une enquête menée dans trois régions du Québec, auprès de bénévoles oeuvrant dans les secteurs culturel, scolaire et religieux.
2011
In an analytical approach, this clinical ethics study analyzes the issue of medical assistance request in dying in the context of end-of-life care. Runner of the fact that this request seeks the healthcare professionals in their knowledge and their knowhow as well as in their knowledge-being in relation of the end-of-life care, this study gives first account of a fact: like it or not the prohibition of voluntary euthanasia by law and ethics, and the controversial debate about it in the last few decades, healthcare professionals involved in end-of-life care every so often are faced with a request of medical assistance to die. The request from some dying patients and / or their relatives often causes discomfort for the healthcare professionals to the point that it creates challenges and raises significant ethical dilemmas. Specifically, this request always challenges the very purpose of end-of-life care: Is medical assistance to dying part of the end-of-life care? In response to this difficult question, my reflexive ethics as medical researcher shows that: it is difficult to give a binary response yes / no. It is difficult to answer by a universalized application and define a generalized course of action, because each case is singular and unique to its kind. Accordingly, this study demonstrates the importance of reflexivity and creativity to be developed by the healthcare professionals to respond constructively to every request: a response humanizing dying and death itself. Hence, because the request of the assistance provided with medical care to die seeks the healthcare professionals in their knowledge and their know-how, in addition to axiology, this reflexive approach shows that interdisciplinarity, semantics, hermeneutics and analysis grids in ethics are effective reflexive tools that can better assist healthcare professionals in their approach. On what ethical basis, the healthcare professionals have to consider a request of medical assistance to dying, request that always presents itself as an ethical dilemma? This question sends back among others to the fact that this request seeks the healthcare professionals in their knowledge-being in relation of the end of life care. Several strategies and analysis methods, all equally good, are available to healthcare professionals for the resolution of ethical dilemmas. However, this is not the perspective this study invites healthcare professionals to discuss. Rather, it is through their v reflexivity and creativity, enriched mainly by their humanity, life experience, intuition, and secondly helped by the different methods, that, according to each context, healthcare professionals in their ongoing effort to do right, that characterizes them, always find by themselves what is best to do here and now for each request. That is why, in front of a request of the assistance provided with medical care to die which is sent to them within the framework of the care of the end of life, this ethical approach thus invites the healthcare professionals to be "creative clinicians, reflexive practitioners " 3. Also, that is why, in terms of ethical reflection, this study exposes the framework of the humanistic ethics in end-of-life issues as axiological foundations on which health care providers can build their approach to best meet the request of medical assistance to die that they may receive in the context of end-of-life care. The humanistic ethics in end-of-life issues studied in the context of medical humanism 4 , in which human precedes medical, refers to the fact that end-of-life care from which emerges a request for assisted death, between the one requesting such an assistance and the healthcare professional, everything must be based on a trusting human relationship between two persons, even if on the healthcare professional's side, his personal and practical skills in this relationship are also enriched by his competence, knowledge and experience. Based on the humanity of the healthcare professionals in the medical process, humanistic ethics of end of life as a reflexive practice emerges from the ethical creativity of the healthcare professional himself and the team around him. This ethics is between query and transgression, and is defined as an ethics "vide-de-sens-à-remplir" in a deep human desire to do right. For, excluding indifference towards the request of medical assistance to dying, its acceptance or its rejection by the healthcare professionals must be a reasoned response and meaningful to 3 Pernoud (2005) said: "What a reflexive practitioner? It is fundamentally someone who breaks or disputes prohibitions, asks "why", envisages alternatives, puts in debate what is obvious, and it not by swaggering, by provocation or to give itself of the importance, but because it is carried by the course of its thought, its relationship to the world, its identity there ". PERRENOUD, P. (2005). « Assumer une identité réflexive ». Éducateur, 2, p. 30-33. Indeed, the notion of "reflexive practitioner " considers the reflection as professional basic technique. It emphasizes the autonomy and the role of the subject as producer of professional knowledge. 4 Humanism in medicine it is to see the man who is behind disease and to respect him, to respect his dignity, his autonomy, his humanity. vi the person who makes the request, whoever he may be, the dying patient or his relatives, and for the caregiver himself.