Article
Care
Change
6 min read

Are we forgetting how to care?

The profound act at the heart of nursing.

Helen is a registered nurse and freelance writer, writing for audiences ranging from the general public to practitioners and scientists.

A nurse bends beside a bed and talks to a patient
Marie Curie.

Recently, at a nursing leadership programme in Oxford, attendees focused on the fundamentals of care.   Have we forgotten how to care? What can we re-learn from those who pioneered an ordinary yet profound act that affects millions? 

Anam Cara is an old Gaelic term for ‘soul friend’, a person with whom you can share your innermost self, your mind and your heart. It is a term that Tom Hill, former chief executive at Helen House Hospice in Oxford, used to describe the relationship between his staff and the thousands of children and their families who passed through their ‘big red door’ in its first twenty-five years. The hospice (or ‘loving respice’ as it became known) had been founded by Sister Frances Dominica in 1982.  

Other care in this country can also trace its religious roots. Between 1048 and 1070 in Jerusalem, the Order of St. John was founded for the purpose of helping pilgrims (“our Lords, The Sick”) who had become lost, weary, or beset by other difficulties while on their way to the Holy Land. Today, in the United Kingdom, the British Association of the Order has extended care to older people first in almshouses and later in care homes. A trustee for ten years was John Monckton, a man of ‘considerable talent, enormous integrity and deep religious conviction’; his tragic murder in 2004 led to the creation of the John Monckton Memorial Prize, which recognised and rightly celebrated commitment to care by care workers. 

Today, across the world, seen and unseen, nurses, carers and families continue to provide compassionate care. “Assisting individuals, sick or well, in the performance of those activities contributing to health or its recovery (or to peaceful death) that he would perform unaided if he had the necessary strength, will or knowledge” is the very essence of nursing, captured by ‘architect of nursing’, researcher and author Virginia Henderson in 1966. Meeting more than basic needs such as breathing, eating, drinking and eliminating bodily waste (which are of essential importance), Henderson recognised the role of the nurse in enabling humans to communicate with others, worship according to their faith, satisfy curiosity and sense accomplishment.  

In the desire for modernisation and professionalisation, have we lost sight of the core values and activities central to patient care?

An uncomfortable truth brought out in healthcare reports such as the Final Report of the Special Commission of Inquiry (The Garling Report) 2008, and the Report of the Mid Staffordshire NHS Foundation Trust Public Inquiry (The Francis Report) 2013 is though that this type of nursing is too often done badly or even missed, leading to pressure injury, medication errors, hospital-acquired  infection, falls, unplanned readmission, critical incidents and mortality. According to nurse scientist and scholar Professor Debra Jackson, “missed care occurs much more frequently than we might think”. She cites a systematic review in which ‘care left undone’ on the last shift ranged from 75 per cent in England, to 93 per cent in Germany, with an overall estimate of 88 per cent across 12 European countries’. 

In one offensively-titled paper, “Shitty nursing - the new normal?” (in which the authors apologise for the title but not the questions raised), real-life pen portraits are drawn of patients lying for hours on hospital trolleys, immobile through infection or injury, ignored by staff. Whilst acknowledging contextual factors for poor care, such as a shortage of nurses and resources, the authors argue that circumstances cannot be the sole cause of missed nursing care. 

A report published by the University of Adelaide, School of Nursing, has called for nurses to ‘reclaim and redefine’ the fundamentals of care. It asks whether the cause of the problem (of missed nursing care) lies “deep in the psyche of the nursing profession itself?” “Has something happened to the way modern nursing views and values caring?” it continues. “Indeed, is nursing in danger of losing its claim to care? In the desire for modernisation and professionalisation, have we lost sight of the core values and activities central to patient care? Or is this a broader social pattern where individuals are less inclined to show kindness, compassion, and care for others even if it is a necessary requirement of the job?” 

Compassion, he emphasises, is more than empathy - and way "less fluffy" but much more measurable than kindness. 

Writing in the British Medical Journal, Professor of critical care medicine Peter Brindley and Consultant in intensive care Matt Morgan wonder whether doctors also “too often default to high-tech and low-touch” when patients are dying – a time “when community and connection matter most”. They powerfully begin with a mother’s comment: “Humans are gardens to tend – not machines to fix.” 

Professor Sir Al Aynsley-Green, the first National Clinical Director for Children in Government and former Children’s Commissioner for England, and past president of the British Medical Association, suggests that we as a society need a “momentum for compassion”. Struck by the extremes of compassion witnessed during his wife’s treatment in the last years of her life, Sir Al wants to see a cultural transformation in healthcare: for compassion to be a key operating principle in NHS and care settings, led by the Chief Nurse’s Office; for every organisation to promote the importance of compassion at the professional level; for the views of patients and families to be sought regularly; for much earlier and better focus on compassion in undergraduate and postgraduate teaching programmes for all staff; for compassion to be inspected against by the Care Quality Commission; and for a willingness to encourage staff at all levels to expose poor practice as well as celebrating excellent care.  

Compassion, he emphasises, is more than empathy - and way "less fluffy" but much more measurable than kindness. “It’s putting yourself into somebody else’s shoes – and doing something about it.” Recently appointed the UK’s first Visiting Professor in Compassionate Care at Northampton University, at the age of 80, Sir Al certainly is doing something about it. He has made it his new purpose in life to “embed compassion into every aspect of care”.  

Like Sir Al, Queen Elizabeth II, the UK’s longest serving monarch, espoused compassion, in word and deed. Living a life of compassionate service, the Queen made clear that her Christian faith was her guiding principle. She speaks of Jesus Christ as ‘an inspiration,’ a ‘role model’ and ‘an anchor’. “Many will have been inspired by Jesus’ simple but powerful teaching,” she said in her Christmas Broadcast, 2000. “Love God and love thy neighbour as thyself – in other words, treat others as you would like them to treat you. His great emphasis was to give spirituality a practical purpose.”    

When nurses do unto others as they would have done unto themselves, and act as role model to colleagues, not only do patient experiences of care and their outcomes improve – but so does job satisfaction for nurses: a critical factor in nurse recruitment and retention – the biggest workforce challenge faced by healthcare organisations. Across the UK, there are currently more than 40,000 nursing vacancies, and thousands of burnt-out nurses are leaving the profession early. Whether nurses decide to stay or go is driven in part by their daily experience at work. The late Kate Granger, Consultant in medicine for older people, inspired Compassionate Care Awards in her name, envisioning that such a legacy would drive up standards in care - and surely also help retain nurses, through restoring a sense of pride, achievement and fulfilment to the nursing workforce.  

Article
Attention
Culture
Digital
Easter
4 min read

Let your mind wander if you want to make the most of Lent

How to escape the cold and bitter tunnels of digital distraction.

Simon is Bishop of Tonbridge in the Diocese of Rochester. He writes regularly round social, cultural and political issues.

A montage image places a woman, with eyes shut and hands on hip, at the centre of blurred circle of ground and tree branches.
Jr Korpa on Unsplash.

According to Blaise Pascal, the seventeenth century French polymath: all of humanity’s problems stem from man’s inability to sit quietly in a room alone. 

And now, four hundred years later, we have proof of how hard we find this. 

Researchers carried out an experiment, putting several people in a room on their own with nothing else to do but sit there for fifteen minutes.  A majority admitted feeling uncomfortable with little but their thoughts to console them.  The experiment was repeated, only this time an instrument was placed in the room that could administer an unpleasant electric shock.  In the fifteen-minute period, one in four women self-administered the shock to relieve the boredom.  Two in three men did. 

There is a chance we draw the wrong conclusions from social experiments because it is hard to get into the minds of others, but we can make a good guess here.  Our lives are over-stimulated.  To be alone in a room with our thoughts for any length of time is unusual to the point of weird.  We don’t need to live like this.  Our smartphones are the ‘rod and staff which comfort us’.  Any spare moment can be spent using TikTok, Instagram or Spotify.   

As people age, they tend to think the world is losing its attention span without realising that focus declines as we grow older.  But something seems to have changed in the last two decades.  A whole new digital architecture has been designed that wasn’t there.  It creates the buzz of the city but has gone up around us like skyscrapers, creating cold shadows and bitter wind tunnels of anger and distraction that block out the warmth.   

This new online city is intentionally designed to keep our attention; to prevent us from doing anything offline.  And it is working.  Between 2010 and 2020, globally, we consumed twenty times more information.  This is a colossal increase for our brains to cope with in the blink of an evolutionary eye.  Our minds have become less like the cool, white minimalist interior design people aspire to in life and more like the junk garage where broken and pointless stuff is tipped. 

According to Johann Hari in Stolen Focus, we tend to blame ourselves for this state of affairs.  After all, if we tell others our smartphone is distracting us, the answer we get back is to turn it off.  While we can take steps like this, Hari says it lets tech companies off the hook.  As with shopaholics, there is individual responsibility, but there is also the edifice of consumer capitalism designed to make us buy more stuff or absorb more information. 

Mind wandering is, paradoxically, a form of attention.  It is the space where we solve the puzzles of our lives, joining dots we had missed, colouring in a picture to bring it alive. 

When we consider what it means to follow Jesus today, we often do not appreciate what tech is doing to us.  The gains are obvious – having the world at our fingertips, being able to talk to family and friends in an instant – but the losses remain obscure.  How does digital distraction affect reading of the Bible and a commitment to prayer?  There is little research on this, but we may be giving God less devoted attention than before.  In flitting from one source to another, like a fly on a hot summer’s day, we do not stay long enough in one place to discover if God is waiting for us there. 

Prompts from God frequently emerge outside the thinking of the Church.  A cohort of Silicon Valley tech wizards has come up with the idea of the digital Sabbath, where people spend one day a week unplugged.  Though describing themselves as not especially religious, their manifesto practically drowns in religious tradition.  They advise people to: 

  • Avoid technology 
  • Connect with loved ones 
  • Nurture your health 
  • Get outside 
  • Avoid commerce 
  • Light candles 
  • Drink wine 
  • Eat bread 
  • Find silence 
  • Give back 

It is sabbath re-imagined for the digital era.   

Johann Hari also lists some practical actions that can be taken, like staying on task and limiting exposure to social media in particular as it is shown to be bad for mental health in large doses.  We should also allow our minds to wander.  This does not contradict the argument about not losing focus.  Mind wandering is, paradoxically, a form of attention.  It is the space where we solve the puzzles of our lives, joining dots we had missed, colouring in a picture to bring it alive.   

When the prophet Elijah meets with God at Mount Horeb, there is first a strong wind, then a powerful earthquake and lastly a raging fire.  But God does not reveal himself in these gripping phenomena.  He is to be found in the sheer silence which follows; in the whisper of a voice. 

The sheer silence today is broken by the familiar buzz of a news feed or social media update – or the shock of an electric current.  The moment we move out of earshot of the faint audio of the divine.    

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