Cancer Caregivers Quotes

Offering care means being a companion, not a superior. It doesn’t matter whether the person we are caring for is experiencing cancer, the flu, dementia, or grief. If you are a doctor or surgeon, your expertise and knowledge comes from a superior position. But when our role is to be providers of care, we should be there as equals.

terminally ill cancer patients who were put on a mechanical ventilator, given electrical defibrillation or chest compressions, or admitted, near death, to intensive care had a substantially worse quality of life in their last week than those who received no such interventions. And, six months after their death, their caregivers were three times as likely to suffer major depression.

Cancer. And every day these women got up and did what they had to do because they were caregivers, wives, friends, mothers. There

Caregiving leaves its mark on us. No matter what we do to prepare ourselves the hole left behind looms large.

In 2008, the national Coping with Cancer project published a study showing that terminally ill cancer patients who were put on a mechanical ventilator, given electrical defibrillation or chest compressions, or admitted, near death, to intensive care had a substantially worse quality of life in their last week than those who received no such interventions. And, six months after their death, their caregivers were three times as likely to suffer major depression. Spending one’s final days in an I.C.U. because of terminal illness is for most people a kind of failure. You lie on a ventilator, your every organ shutting down, your mind teetering on delirium and permanently beyond realizing that you will never leave this borrowed, fluorescent place. The end comes with no chance for you to have said goodbye or “It’s O.K.” or “I’m sorry” or “I love you.” People have concerns besides simply prolonging their lives. Surveys of patients with terminal illness find that their top priorities include, in addition to avoiding suffering, being with family, having the touch of others, being mentally aware, and not becoming a burden to others. Our system of technological medical care has utterly failed to meet these needs, and the cost of this failure is measured in far more than dollars. The hard question we face, then, is not how we can afford this system’s expense. It is how we can build a health-care system that will actually help dying patients achieve what’s most important to them at the end of their lives.

In 2008, the national Coping with Cancer project published a study showing that terminally ill cancer patients who were put on a mechanical ventilator, given electrical defibrillation or chest compressions, or admitted, near death, to intensive care had a substantially worse quality of life in their last week than those who received no such interventions. And, six months after their death, their caregivers were three times as likely to suffer major depression. Spending one’s final days in an ICU because of terminal illness is for most people a kind of failure. You lie attached to a ventilator, your every organ shutting down, your mind teetering on delirium and permanently beyond realizing that you will never leave this borrowed, fluorescent place. The end comes with no chance for you to have said good-bye or “It’s okay” or “I’m sorry” or “I love you.

Things you shouldn’t do when someone is dying: Don’t talk about when your aunt or your grandmother or your dog died. This isn’t about you, and the sick person shouldn’t have to comfort you; it should be the other way around. There are concentric circles of grief: the patient is at the center, the next layer is the caregiver, then their kids, then close friends, and so on. Figure out what circle you’re in. If you are looking into the concentric circles, you give comfort. If you’re looking out, you receive it. Don’t say things that aren’t true: You’re going to beat this cancer! It’s all about a positive outlook! You look stronger! You aren’t fooling anyone. Don’t overact your happiness. It’s okay to be sad with someone who is dying. They’ve invited you close at a very tender time, and that’s a moment of grace you can share. Don’t think you have to discuss the illness. Sometimes, a sick person needs a break. And if you ask up front if he wants to talk about how he feels—or doesn’t—you’re giving him control at a time when he doesn’t have a lot of choices. Don’t be afraid of the silence. It’s okay to say nothing. Don’t forget: No one knows what to say to someone who’s dying. Everyone is afraid of saying the wrong thing. It’s more important to be there than to be right. Win and I have reached the stage where we can sit in quiet, without a background noise of NPR on the radio or the television murmuring.

Interactions with the world program our physiological and psychological development. Emotional contact is as important as physical contact. The two are quite analogous, as we recognize when we speak of the emotional experience of feeling touched. Our sensory organs and brains provide the interface through which relationships shape our evolution from infancy to adulthood. Social-emotional interactions decisively influence the development of the human brain. From the moment of birth, they regulate the tone, activity and development of the psychoneuroimmunoendocrine (PNI) super-system. Our characteristic modes of handling psychic and physical stress are set in our earliest years. Neuroscientists at Harvard University studied the cortisol levels of orphans who were raised in the dreadfully neglected child-care institutions established in Romania during the Ceausescu regime. In these facilities the caregiver/child ratio was one to twenty. Except for the rudiments of care, the children were seldom physically picked up or touched. They displayed the self-hugging motions and depressed demeanour typical of abandoned young, human or primate. On saliva tests, their cortisol levels were abnormal, indicating that their hypothalamic-pituitary-adrenal axes were already impaired. As we have seen, disruptions of the HPA axis have been noted in autoimmune disease, cancer and other conditions. It is intuitively easy to understand why abuse, trauma or extreme neglect in childhood would have negative consequences. But why do many people develop stress-related illness without having been abused or traumatized? These persons suffer not because something negative was inflicted on them but because something positive was withheld.

It may seem paradoxical to claim that stress, a physiological mechanism vital to life, is a cause of illness. To resolve this apparent contradiction, we must differentiate between acute stress and chronic stress. Acute stress is the immediate, short-term body response to threat. Chronic stress is activation of the stress mechanisms over long periods of time when a person is exposed to stressors that cannot be escaped either because she does not recognize them or because she has no control over them. Discharges of nervous system, hormonal output and immune changes constitute the flight-or-fight reactions that help us survive immediate danger. These biological responses are adaptive in the emergencies for which nature designed them. But the same stress responses, triggered chronically and without resolution, produce harm and even permanent damage. Chronically high cortisol levels destroy tissue. Chronically elevated adrenalin levels raise the blood pressure and damage the heart. There is extensive documentation of the inhibiting effect of chronic stress on the immune system. In one study, the activity of immune cells called natural killer (NK) cells were compared in two groups: spousal caregivers of people with Alzheimer’s disease, and age- and health-matched controls. NK cells are front-line troops in the fight against infections and against cancer, having the capacity to attack invading micro-organisms and to destroy cells with malignant mutations. The NK cell functioning of the caregivers was significantly suppressed, even in those whose spouses had died as long as three years previously. The caregivers who reported lower levels of social support also showed the greatest depression in immune activity — just as the loneliest medical students had the most impaired immune systems under the stress of examinations. Another study of caregivers assessed the efficacy of immunization against influenza. In this study 80 per cent among the non-stressed control group developed immunity against the virus, but only 20 per cent of the Alzheimer caregivers were able to do so. The stress of unremitting caregiving inhibited the immune system and left people susceptible to influenza. Research has also shown stress-related delays in tissue repair. The wounds of Alzheimer caregivers took an average of nine days longer to heal than those of controls. Higher levels of stress cause higher cortisol output via the HPA axis, and cortisol inhibits the activity of the inflammatory cells involved in wound healing. Dental students had a wound deliberately inflicted on their hard palates while they were facing immunology exams and again during vacation. In all of them the wound healed more quickly in the summer. Under stress, their white blood cells produced less of a substance essential to healing. The oft-observed relationship between stress, impaired immunity and illness has given rise to the concept of “diseases of adaptation,” a phrase of Hans Selye’s. The flight-or-fight response, it is argued, was indispensable in an era when early human beings had to confront a natural world of predators and other dangers. In civilized society, however, the flight-fight reaction is triggered in situations where it is neither necessary nor helpful, since we no longer face the same mortal threats to existence. The body’s physiological stress mechanisms are often triggered inappropriately, leading to disease. There is another way to look at it. The flight-or-fight alarm reaction exists today for the same purpose evolution originally assigned to it: to enable us to survive. What has happened is that we have lost touch with the gut feelings designed to be our warning system. The body mounts a stress response, but the mind is unaware of the threat. We keep ourselves in physiologically stressful situations, with only a dim awareness of distress or no awareness at all.

She cleared her throat. “Bryan, I know you’ve interviewed a lot of caregivers—” “Too many,” Bryan shot back. She inched her chin up a notch. “I’m not your typical caregiver. I’m different.” Bryan laughed with no humor. “Yeah, I’ve heard that one before—okay, impress me, Delilah Walker. What exactly makes you different?

Bryan, I know you’ve interviewed a lot of caregivers—” “Too many,” Bryan shot back. She inched her chin up a notch. “I’m not your typical caregiver. I’m different.” Bryan laughed with no humor. “Yeah, I’ve heard that one before—okay, impress me, Delilah Walker. What exactly makes you different?

Empathy was written from many male and female points of view because each character reacts differently to the emotional fallout from one binding circumstance; Annie Wright's stroke.

When one door of happiness closes, another opens; but often we look so long at the closed door that we do not see the one which has been opened for us.

Just because someone has cancer, it doesn't mean you stop laughing at them or making fun of them.

I had several reasons for writing this book. First and foremost was to tell the story of Donna’s courageous battle against triple-negative breast cancer. Moreover, I felt writing would help me deal with my profound grief following the loss of my wife, soul mate and best friend. Furthermore, I sought to increase awareness about this form of breast cancer. Triple-negative breast cancer affects less than 20 percent of all breast cancer patients. Triple-negative breast cancer is more aggressive and difficult to treat than other forms of breast cancer. Triple-negative breast cancer is also more likely to spread beyond the breast and be fatal within five years. It is my hope that this book will be helpful for caregivers who find themselves looking after a loved one who is fighting this terrible disease! When Donna was diagnosed, I had no idea what that entailed or what I needed to do to support her. I learned on the fly, made mistakes along the way, and witnessed how vital a caregiver’s support can be.

马里兰大学学院公园分校毕业文凭【微信Q86013792】在线办理国外毕业证成绩单University of Maryland, College Park美国【真实留信认证】wse认证【国外原版证书文凭】offer入取通知书办理I have been a caregiver many times over the years. In October 2019, my then 90 year old Mother In Law was diagnosed with Stage IV Breast Cancer. She came to live with us and stayed until she died in April, 2021 at age 92. We did chemo and radiation and ended with Hospice.

In 2008, the national Coping with Cancer project published a study showing that terminally ill cancer patients who were put on a mechanical ventilator, given electrical defibrillator or chest compressions, or admitted, near death, to intensive care had a substantially worse quality of life in their last week than those who received no such interventions. And, six months after their death, caregivers were three times as likely to suffer major depression. Spending one’s final days in an ICU because of terminal illness is for most people a kind of failure. You lie attached to a ventilator, your every organ shutting down, your mind teetering on delirium and permanently beyond realizing that you will never leave this borrowed, fluorescent place

Here’s the thing with photos of people you’ve lost. They become coloured by a melancholic tint — it’s as if all those joyful moments were lies. As if the happiness of the captured memories were some sort of illusion.

At a gut level, she knew this illness was one more ploy by her mother—one more ploy to keep Karen under her mother's thumb.

Initially, after David’s diagnosis, I would cringe when I read books or articles by cancer survivors who stated that cancer had been a gift in their lives. How could all that David endured be viewed as a gift? The invasive surgery, the weeks of chemotherapy and radiation: a gift? Yet, after the cancer, David would often reach for my hand and say, “If it is cancer that is responsible for our new relationship, then it was all worth it.” And I’d reluctantly agree that cancer had been a gift in our lives. We’d both seen the other alternative: patients and survivors who had become bitter and angry, and neither one of us wanted to become that.

physical and mental states of Alzheimer patients' caregivers, cancer patients, and people with HIV; reduces the symptoms of asthma, rheumatoid arthritis, and eating disorders; and positively addresses a host of PTSD symptoms. In fact, a recent pilot study of eleven veterans diagnosed with PTSD found that after a dozen sessions of narrative therapy, not only did over half of the veterans experience a clinically significant reduction of PTSD symptoms, but a quarter of them no longer met the criteria for PTSD.

In your food and mood journal, in addition to what you are eating, note the following as well: What’s going on at home? Do you feel supported? Are you a caregiver for loved ones while trying to take care of yourself? Is there childhood trauma in your background or in your parents’ background? Do you have a meditation or spiritual practice? Are you living your purpose? How these questions are manifested or suppressed often shows up in our relationship to food and mood. The process of keeping a journal helps to release stored emotion and bring awareness to what you are feeling, and can reveal if you are self-medicating with food or alcohol.

Biomedicine locates sickness in a specific place in an individual body: a headache, a stomachache a torn knee, lung cancer. Medical anthropologists instead locate sickness and health in three interconnected bodies: the political, the social, and the physical. The prevailing political economy impacts the distribution of sickness and health in a society and the means available to heal those who are sick. For example, poor individuals worldwide are more exposed to toxins that make them sick, while the rich stay healthier. The social body constructs the meanings and experiences surrounding particular physical states. It determines the ideal physical body, legitimizing biomedical practices like plastic surgery to attain it. The social body also determines the boundaries of the physical body. Some cultures locate sickness not in individuals but instead in families or communities. As any caregiver knows, we live the sickness too. And while biomedicine can cure diseases it flounders with permanent hurts, troubles of the mind, states present from birth or that are incurable or progressive. In biomedicine, these states are stigmatized and feared. We medical anthropologists have a term for this: social death.