This study aimed to examine the relationships between caregiver burden, depression, suicidal ideation, and quality of life among caregivers of patients hospitalized in an adult palliative care unit and to identify factors associated with depressive symptoms.

This descriptive cross-sectional study included 75 caregivers of patients hospitalized in the Adult Palliative Care Unit of Erzurum City Hospital. Data were collected using the Caregiver Strain Index, Hamilton Depression Rating Scale (HAM-D), Beck Scale for Suicide Ideation, (OPQOL)-Brief, and SF-36 Health Survey. Descriptive statistics, chi-square tests, Pearson’s correlation analysis, and multiple linear regression were performed.

High caregiver strain was reported by 52% of participants. According to HAM-D scores, 24% had mild depressive symptoms, while none had moderate or severe depression. All participants were classified as having low suicidal ideation risk. Significant correlations were observed among physical and mental health, caregiver burden, depression, suicidal ideation, and quality of life (p < 0.05). Mental health was strongly negatively correlated with depression (r = −0.607, p < 0.01) and was the only significant predictor of depressive symptoms in the regression model (β = −0.511, p < 0.001), explaining 40.5% of the variance.

Mental health was the strongest determinant of depressive symptoms among palliative care caregivers. Although all participants were categorized as having low suicidal ideation risk, continuous suicidal ideation scores were associated with greater caregiver burden, depression, and poorer quality of life. Routine mental health screening and psychosocial support for caregivers should be integrated into palliative care services.

This study aimed to examine religious and post-Christian spiritual orientations, types of spiritual and ritual activities, coping strategies of patients with advanced illness and explore associations between spiritual needs, practices, well-being, quality of life, and coping styles.

One hundred and two patients completed validated instruments: Post-Christian Spirituality Scale, Spiritual Needs Questionnaire, Spiritual Practices Questionnaire, Functional Assessment of Chronic Illness Therapy–Spiritual Well-Being Scale, Global Quality of Life Scale, and Brief-COPE Questionnaire. Descriptive statistics summarized participant characteristics and scale distributions. Spearman correlations (Bonferroni-adjusted) examined associations between spiritual needs, practices, and coping modes. Multivariate regression analyses assessed whether ritual practices predicted spiritual needs.

Inner peace (median, 1.4; IQR, 1, 2) and humanistic/prosocial practices (median, 66.6; IQR, 44.4, 83.2) were prominent spiritual needs and frequently used rituals, respectively. Strong correlations were observed between religious needs and religious rituals (rho = 0.87). Existential, inner peace, and giving/generativity needs correlated moderately with existentialistic practices (rho = 0.56–0.69). Humanistic/prosocial spiritual practices were moderately associated with giving/generativity (rho = 0.52) and inner peace needs (rho = 0.42). Emotion-focused coping, particularly acceptance and emotional support, was most consistently associated with spiritual needs and practices, reinforcing the centrality of relational and embodied forms of spirituality at the end of life. Regression analyses confirmed existentialistic practices predicted existential and inner peace needs, while humanistic practices predicted generativity needs.

Findings demonstrate strong alignment between spiritual needs and ritual activity, supporting development of personalized, ritual-based spiritual care frameworks. Determining individual orientations toward embodied, relational, and humanistic practices may offer an adaptable means of addressing spiritual suffering.

Advance care planning (ACP) engagement remains low among culturally and linguistically diverse populations, including immigrant communities, where cultural norms, family expectations, and migration may shape attitudes toward healthcare decision-making. Although Thai immigrants represent a growing population in Australia, little is known about how migration influences their perceptions of and readiness for ACP. This study aimed to explore how Thai immigrants in Australia perceive and engage in ACP within a new social and healthcare context.

A qualitative descriptive phenomenological study was conducted in Victoria, Australia. Seventeen Thai immigrants were recruited through purposive and snowball sampling via Thai community networks. Semi-structured interviews were conducted in Thai or English, audio-recorded, transcribed, translated, and analyzed using reflexive thematic analysis informed by phenomenological techniques.

Four key themes were constructed through reflexive thematic analysis of the interviews: (1) the “old Thai way,” characterized by family-centered decision-making, deference to authority, and avoidance of death-related discussions; (2) migration as a disruptive force, with exposure to autonomy-based healthcare prompting reflection and adaptation; (3) tension between cultural values, highlighting challenges in balancing filial obligation with individual autonomy; and (4) reconstructing belief systems, wherein participants developed hybrid identities, integrating Thai and Australian values.

Migration disrupts traditional Thai norms surrounding family roles, communication, and decision-making, thereby reshaping how participants understand and approach readiness for ACP. Thai immigrants reinterpret family roles, faith, and autonomy within a new cultural context, emphasizing the need for culturally responsive ACP approaches that respect family influence, indirect communication, and the role of community mediators.

The DiRePal model understands dignity at the end of life as relational and temporal, shaped by recognition, narrative continuity, and prudent listening. This study explores how patients with advanced cancer, informal caregivers, and physicians understand and experience dignity, providing empirical foundations for the model.

A multicentre qualitative study comprised six semi-structured focus groups involving oncology patients (n = 10), informal caregivers (n = 14), and pulmonology/oncology physicians (n = 15), conducted via a secure digital platform between April and November 2025 with IQVIA Portugal. Transcripts underwent reflexive thematic analysis, with independent initial coding, discussion-based consensus, and researcher reflexivity. Given participants’ clinical fragility, member checking was not undertaken; credibility relied on triangulation, thick description, and an audit trail.

Six themes emerged: personal understanding of dignity, narrative flexibility, negotiating technical rationality and relational care, temporal sensitivity, professional reciprocity, and digital/structural integration. Dignity was inseparable from personal recognition, interpersonal gestures, and listening within time-constrained encounters. Physicians’ emotional overload and insufficient institutional support compromised their dignity and, indirectly, patients’; caregivers frequently rendered themselves invisible. Patients associated dignity with respect, autonomy, and relief of suffering, while depersonalised or fragmented care eroded it.

These findings ground a relational–temporal account of dignity in reciprocal recognition between patients, caregivers, and clinicians across shared, unevenly experienced time. Listening, temporal prudence, and recognition of clinicians’ vulnerability should be clinical priorities, alongside cautious, relationally framed integration of digital tools.

To explore how holistic suffering manifests and is experienced by adults with cancer through qualitative inquiry, supported by descriptive quantitative assessment.

This qualitatively driven study combined semi-structured interviews with embedded descriptive quantitative data from the Suffering Pictogram–Brazilian version (SP-BR). A total of 222 adults with cancer completed the SP-BR, and a subsample of 20 participated in interviews. The qualitative component had methodological priority and underwent thematic analysis; SP-BR scores were analyzed descriptively to contextualize self-reported levels and dimensions of suffering.

Overall suffering was moderate (mean=4.44, standard deviation=3.22), with substantial variability; worry and physical discomfort were the most prominent concerns. Thematic analysis revealed 4 interrelated themes: Disruption of the self and the search for meaning after diagnosis; Anchoring suffering: faith, relationships, and the ambivalence of coping; Concealed suffering and the fragile work of acceptance; and Meaning as responsibility: enduring suffering for oneself and others. Suffering coexisted with adaptive processes, including meaning-making, relational commitment, and spiritual coping. Spirituality and social support functioned both as protective resources and, in some cases, as mechanisms for concealing distress.

Holistic suffering in cancer is an integrated, dynamic experience that can be understood as a nonlinear existential trajectory, in which participants moved back and forth between disruption of the self, the anchoring of faith and relationships, emotional concealment, and meaning-making. The proposed interpretive model synthesizes this trajectory and may serve as a conceptual starting point for designing interventions addressing holistic suffering.

Advance care planning (ACP), including end-of-life (EOL) conversations, helps frail older persons articulate goals and preferences for future treatments and care, ultimately enhancing quality of life. Nevertheless, a substantial gap exists between the many who wish to engage in such conversations and the minority who currently do so. To support earlier and broader engagement, we explored frail community-dwelling older persons’ perspectives and attitudes regarding ACP and EOL discussions.

We conducted a qualitative, purposively sampled, interview study of frail community-dwelling older persons (N = 16), identified from Dutch general practices. We analyzed the transcripts using reflexive thematic analysis.

We developed 5 themes regarding ACP and EOL conversations: (1) Personal identity as the foundation for ACP and EOL decision-making: personal values strongly shaped EOL preferences and decision-making; (2) external factors – including lived experiences, the social environment, and information channels – influenced EOL perspectives; (3) attitudes and motivations shaped engagement with ACP and EOL conversations, ranging from active engagement to reluctance; (4) organization and conditions of ACP and EOL conversations: the content of conversations varied across conversation partners; and (5) expectations regarding involvement of others in ACP, including EOL conversations: participants expressed a need for proximity to family, close friends, and healthcare professionals and for these others to be involved and take responsibility in supporting decision-making.

When asked about ACP, participants focused predominantly on preferences and expectations regarding EOL care and the period surrounding death. These reflections, grounded in personal values and identity, were most often shared with family and close friends and less frequently with healthcare professionals. These findings highlight the central role of informal networks in ACP communication, suggesting that healthcare professionals should actively involve these networks in ACP discussions and decision-making. Furthermore, ACP conversations may benefit from starting from persons’ underlying values and their priorities in life.

Family caregivers of terminal cancer patients often experience substantial emotional burden. This study assessed depression, anxiety, stress, and coping–distress associations among caregivers in Eastern India to inform culturally sensitive interventions.

A cross-sectional survey was conducted among 100 adult caregivers of terminal cancer patients at a tertiary care hospital in Kolkata. Participants were recruited via systematic random sampling and interviewed using a structured proforma, the 21-item Depression, Anxiety and Stress Scale (DASS-21) and the Brief-COPE inventory. Descriptive statistics summarized demographics and caregiving characteristics. Spearman’s rank correlation was used to assess associations between psychological distress and coping domains, with p < 0.05 considered statistically significant.

Caregivers (median age 43 years; 70% male) were predominantly the patient’s children (67%). Median DASS-21 scores indicated moderate depression (16), anxiety (14), and stress (16). Coping scores indicated low-to-moderate use of problem-focused (1.875 ± 0.321), emotional (1.871 ± 0.269), and avoidant coping (1.865 ± 0.266). Emotional coping correlated significantly with anxiety (ρ = 0.301, p = 0.002), depression (ρ = 0.317, p = 0.001), and stress (ρ = 0.293, p = 0.003). Depression also correlated with stress and problem-focused coping, while stress correlated with avoidant coping.

Caregivers experienced considerable psychological burden, with emotional coping consistently linked to distress. These associations likely reflect reactive adaptation rather than inherent maladaptiveness. Results highlight an urgent need to recognize caregiver distress within oncology settings and to develop culturally informed psychosocial interventions in palliative care, particularly in low-resource environments. Such efforts could enhance both caregiver well-being and quality of end-of-life care.

This study investigated the predictive relationship between self-compassion and spiritual well-being among palliative care caregivers, exploring internal resources to mitigate care burden and existential distress in end-of-life settings.

This descriptive, cross-sectional, and correlational study was conducted between March and September 2025 with 138 family caregivers in a palliative care unit. Sample size was determined via a priori power analysis ensuring 95% power. Data were obtained using the Introductory Characteristics Form, the Self-Compassion Scale (SCS), and the Spiritual Well-Being Scale. Data analysis involved descriptive statistics, Pearson correlation analysis, and simple linear regression.

The mean self-compassion score was 79.94 ± 11.68, and the mean spiritual well-being total score was 109.26 ± 13.59. Subscale scores were 63.05 ± 9.93 (transcendence), 28.10 ± 3.91 (harmony with nature), and 18.11 ± 5.28 (anomie). A positive, moderate correlation existed between total self-compassion and spiritual well-being (r = 0.349, p < 0.001). Significant associations were also identified across the transcendence (r = 0.217, p = 0.011), harmony with nature (r = 0.213, p = 0.012), and anomie (r = 0.333, p < 0.001) subscales. Regression analysis confirmed that self-compassion positively predicted spiritual well-being (β = 0.349, t = 4.349, p < 0.001), accounting for 11.2% of the total variance (R2 = 0.112, F = 18.910, p < 0.001).

Self-compassion is a critical internal resource for finding spiritual meaning amidst end-of-life stressors. Fostering compassionate attitudes can alleviate anomie and emotional burnout among caregivers. Palliative care nurses should integrate mindfulness-based self-compassion interventions into support programs to bolster caregiver well-being and enhance care quality.

To better understand the palliative care needs of people with serious and/or chronic conditions, and their families, in humanitarian settings in low-and middle-income countries between 2012 and 2022.

A systematic scoping review methodology was employed to enable a wide-ranging search of this under-researched area. Databases and websites were systematically searched, in addition to correspondence to key experts.

Eighty-eight documents were included, comprising 63 publications in peer-reviewed journals, 5 conference abstracts, 4 conference posters, 7 case reports, 5 reports, 2 research snapshots, 1 survey report, and 1 master’s thesis. The majority of literature was from the Public Health Emergency setting including 42 documents related to COVID and 30 to Ebola. Significantly less literature was identified from other settings: refugee populations (n = 10), multiple settings (n = 3), natural disaster contexts (n = 2), and conflict settings (n = 1). Sixty-four documents considered patient needs, 17 considered combined patient/family needs and 7 focused on family needs. Forty-six documents focused on adults, 25 on adults/children, 6 on children with 11 having no age specification. Findings from individual humanitarian contexts were mapped to palliative care domains and themes presented narratively.

The literature from Public Health Emergencies (Ebola and COVID) overshadowed other humanitarian contexts, demonstrating the comparative paucity of research in refugee, natural disaster, and conflict settings. The voice of children appeared under-represented, as did the perspective of family/caregivers. While there was strong research on pain and physical symptoms, holistic needs were also identified, highlighting the diversity of palliative care needs in humanitarian settings.

Existential distress is common among patients with advanced cancer receiving palliative care and is associated with hopelessness, loss of meaning, spiritual distress, and desire for death. Meaning-centered psychotherapy (MCP) has shown potential in reducing existential suffering and improving psychological well-being in patients with advanced cancer. This article presents a case report describing the application of MCP in a young woman with advanced cancer experiencing depressive symptoms, trauma-related distress, hopelessness, and loss of meaning near the end of life.

We report the case of a 24-year-old Vietnamese woman with advanced cancer who was referred for psychological intervention because of severe depressive symptoms, emotional instability, passive wishes for death, and childhood relational trauma. Sixteen psychotherapy sessions were delivered within a multidisciplinary palliative care team. The intervention followed a phased approach, beginning with Trauma-Focused Cognitive Behavioral Therapy-informed stabilization and subsequently transitioning to adapted Individual MCP. Clinical outcomes were evaluated using the Depression Anxiety Stress Scale-21, Beck Depression Inventory-II, and qualitative clinical observations.

Psychological reassessment demonstrated marked reductions in depression, anxiety, and stress, accompanied by improved emotional regulation, interpersonal functioning, illness acceptance, and relational reconnection. As her condition deteriorated, psychotherapy increasingly emphasized spiritual reflection, reconciliation, and preparation for death. Before death, she reaffirmed her Christian faith, received baptism, and fulfilled her wish for a Protestant funeral ceremony.

This case illustrates the feasibility of integrating adapted MCP within multidisciplinary palliative care to address existential distress, facilitate meaning reconstruction, support spiritual integration, and promote end-of-life preparation in patients with advanced cancer.

Personal, self-selected goals are important determinants of behavior in work settings. The present study aimed to elicit palliative care nurses’ personal self-set goals of spiritual care and to test whether these goals were related to their spiritual care understanding.

Data were collected from a convenience sample of palliative care nurses who completed an anonymous, online survey asking qualitative data about how they understand spiritual care and their goals for spiritual care. We conducted content analysis on the goal data to create categories of goals and created sub-groups of nurses based on their understanding of spiritual care. We constructed a co-occurrence table showing the frequency with which goals and spiritual care understandings co-occur across nurses and used a goodness-of-fit test and visual inspection to assess the relationship between goals and understanding.

Four categories of goals emerged: patient well-being, patient’s family well-being, task performance, and self-oriented goals. There was no apparent relationship between goals and spiritual care understanding.

Palliative care nurses’ goals for spiritual care are characterized by greater variety than implied by prescriptive spiritual care models/guides that assume some type of patient well-being goal. That there was no relationship between goal and spiritual care understanding may be due to the goal-elicitation question evoking higher-order goals that are unrelated to specific spiritual care behaviors, which may be more influenced by lower-order goals.

Bereavement care is integral to oncology but seldom formalized in residency curricula. We assessed bereavement education, self-perceived preparedness, and emotional burden among oncology residents, and explored associations between formal training and preparedness.>

We conducted an anonymous web-based cross-sectional survey of 165 oncology residents from 25 countries. Items assessed demographics, training characteristics, formal bereavement education, caregiver interactions, preparedness, challenges, and emotional consequences. Associations between formal training and 4-level preparedness used χ2; a binary contrast (≥“Somewhat prepared” vs <“Somewhat prepared”) estimated odds ratios (ORs). Pearson’s assessed correlation between caregiver-interaction frequency and preparedness.r

Respondents were 55.2% female; 47.9% worked in academic centers; 44.2% had ≥5 years of training. Formal bereavement education was uncommon (17.0%). Preparedness was “Somewhat/Very” in 53.3% and “Not very/Not at all” in 46.7%. Training was associated with higher preparedness (χ2=13.03, df=3, =0.0046); being at least “Somewhat prepared” was more likely with training (OR 3.94, 95% CI 1.51–10.33). Interaction frequency correlated weakly with preparedness (=0.15). Common challenges were emotional fatigue (64.8%), fear of overstepping professional boundaries (56.4%), lack of training (53.3%), and time constraints (50.3%). Emotional consequences were frequent: 54.5% occasionally and 27.3% deeply affected; 36.6% had considered leaving residency. Nearly all endorsed bereavement education as integral to oncology training (99.4%).

Training gaps co-exist with substantial emotional burden. Structured bereavement curricula, mentorship, and reflective practice may strengthen preparedness and resilience and improve caregiver support. Prospective studies should evaluate implementation strategies and effects on clinician well-being and care delivery.>

To culturally adapt and validate the Spanish version of the Subjective End-of-Life Health Literacy Scale (S-EOL-HLS) through community-based workshops in Argentina.

The S-EOL-HLS was translated following the forward–backward method and iteratively refined through community workshops conducted in urban and rural settings. Initial testing took place in 5 workshops (n = 57), followed by face validity assessment by an expert panel (n = 11). Based on this feedback, additional workshops were conducted alongside cognitive interviews, and a subset of participants completed a test–retest assessment. Participants completed the adapted scale and a brief sociodemographic questionnaire. Psychometric evaluation was performed using exploratory factor analysis on the initial sample and confirmatory factor analysis on a second sample (n = 120), together with assessments of internal consistency and construct validity.

The analyses supported a 3-factor structure representing functional, interactive, and critical dimensions of end-of-life health literacy. Factor loadings ranged from 0.57 to 0.91, with items loading primarily on their intended domains. The model demonstrated acceptable fit and high internal consistency (Cronbach’s α = 0.89). Qualitative feedback from participants and experts improved the clarity and contextual relevance of the Spanish version. While most participants reported ease in understanding technical end-of-life terminology, greater uncertainty was observed for interactive and decision-making items, indicating challenges in applying information to personal treatment choices.

The Spanish S-EOL-HLS demonstrated evidence of content validity, construct validity, and good psychometric performance in an Argentine context. Beyond its measurement properties, the scale also served as a structured prompt for reflection and dialogue in community settings.

This study aimed to identify the enablers and barriers to accessing primary and specialist palliative care services for Cook Islands Māori in New Zealand, and to collaborate with community members to explore the practical application of a tailored palliative care model

Three focus group interviews were held with Cook Islands Māori community members (n = 18). A culturally responsive research methodology, Tivaevae, was used to guide data collection and analysis. An advisory group was established to provide cultural and clinical oversight.

This study presents the findings from the first phase of model validation, exploring Cook Islands Māori peoples' use of palliative care services in New Zealand. The study identified key moments when families needed clear and accessible health information, during prognostic disclosure and during moments of responsibility transfer. These key moments provide opportunities for families to develop the tools to care and plan. This, in turn, enables family members to choose their preferred place of care and to develop family or community-guided care pathways based on Cook Islands Māori culture and faith.

While improvements in cultural safety and cross-cultural communication have been made, there are still groups who experience barriers to accessing palliative care. Identifying key moments when care can be enhanced is key to developing systems that can deliver culturally responsive care for minority groups. Conceptual models show the beliefs, motivations, and values that guide care. However, models must be usable for both community members and clinicians, and critically, must support meaningful and positive outcomes.

Nursing interns often experience high levels of death anxiety and stress, which can reduce their comfort and confidence in caring for dying patients. This study evaluated the effects of an 8-week Mindfulness-Based Stress Reduction (MBSR) program on death anxiety, perceived stress, and attitudes toward care of the dying among nursing interns during palliative and oncology rotations.

A quasi-experimental pre–post design was used with 120 final-year Bachelor of Science in nursing interns at Prince Sattam Bin Abdulaziz University, Saudi Arabia. Participants completed the 8-week MBSR program following Kabat-Zinn’s original protocol, including weekly 2-hour sessions, a silent retreat, and daily home practice. Pre- and post-intervention assessments were conducted using the Death Attitude Profile-Revised (DAP-R), Perceived Stress Scale (PSS-10), and Frommelt Attitude Toward Care of the Dying Scale Form B (FATCOD-B). Data were analyzed using paired t-tests, effect sizes (Cohen’s d), Pearson correlations, and multiple linear regression to identify predictors of post-intervention attitudes.

Post-intervention, nursing interns showed a significant reduction in death anxiety (DAP-R: 134.67 ± 6.70 vs. 118.46 ± 7.85; t = 33.39, p < 0.001, d = 3.05) and perceived stress (PSS-10: 20.29 ± 2.94 vs. 19.41 ± 3.36; t = 4.25, p < 0.001, d = 0.39). Attitudes toward caring for dying patients improved significantly (FATCOD-B: 84.10 ± 4.99 vs. 90.01 ± 5.64; t = −16.95, p < 0.001, d = 1.55). Baseline FATCOD-B scores were the strongest predictor of post-intervention attitudes (β = 0.778, p < 0.001). Correlations between constructs were weak, indicating that death anxiety, perceived stress, and care attitudes represent distinct dimensions.

These findings highlight that mindfulness training can enhance emotional resilience, reduce anxiety and stress, and positively shape attitudes toward caring for dying patients. Integrating MBSR into nursing education during palliative rotations may better prepare interns to provide compassionate, human-centered end-of-life care, ultimately improving patient and family experiences in terminal illness settings.

The aim of this study was to examine how Swiss palliative care (PC) clinicians learn key communication skills, their perceived proficiency and comfort, and how often they perform different communication tasks.

Between October and November 2021, we surveyed Swiss PC clinicians on 22 communication tasks via an online survey.

Of 242 respondents, 231 provided complete data. Participants were mostly nurses (64%), female (79%), and on average 50 years old. Most reported learning communication through practice (89%) or observation (70%). Overall, perceived proficiency was moderate to high and slightly higher than comfort, but both varied considerably across tasks. Highest scores were for explaining PC and discussing physical symptoms, while lowest were for addressing spirituality and supporting patients who are parents in communicating with their children. Training showed moderate positive associations with perceived proficiency and comfort, though some tasks (e.g., prognosis, spirituality, and dying phase) were unrelated to training. Perceived proficiency and comfort were strongly correlated and both increased with experience. Physicians reported higher scores in illness-related discussions, whereas nurses reported more training in emotional and spiritual communication.

PC clinicians showed strong communication competence, but gaps remain in emotionally complex areas. Integrating technical, emotional, spiritual and family-centered communication training into core curricula may enhance care quality, and clinicians’ confidence and satisfaction. Strengthening experiential learning, reflective practice, and skills for managing emotionally demanding conversations may improve clinicians’ comfort and preparedness. Tailored training for nurses and physicians could optimize communication quality and support sustainable PC practice.

This study examined the associations among supportive care needs, perceived social support, and quality of life among family caregivers of patients with advanced cancer and explored caregivers’ lived experiences of the caregiving process.

A convergent mixed-methods study was conducted at a university oncology center in Türkiye. Quantitative data were collected from 328 family caregivers of patients with advanced cancer using the Supportive Care Needs Survey–Caregivers (SCNS-C), the Multidimensional Scale of Perceived Social Support (MSPSS), and the SF-12 Health Survey. Qualitative data were obtained through semi-structured interviews with 22 caregivers and analyzed using Colaizzi’s phenomenological approach.

Higher supportive care needs were significantly associated with poorer physical and mental quality of life, whereas higher perceived social support was significantly associated with better quality of life. Supportive care needs demonstrated negative correlations with both physical and mental health-related quality of life, while perceived social support demonstrated positive correlations with these outcomes (all p < .05).

Impacts of the Caregiving Process and Emotional and Psychological Dimensions of Caregiving. Caregivers described disruptions in family and social life, financial strain, unmet support needs, emotional distress, reliance on family and community support, religious coping, and fluctuating feelings of hope and despair.

The findings suggest that supportive care needs and perceived social support are associated with caregiver well-being. Integrating caregiver assessment, psychosocial support, and interventions into palliative care services may help address unmet needs and improve quality of life among caregivers of advanced cancer patients.

This study aimed to determine the effect of a single-session music intervention on pain intensity, state anxiety, and vital signs in cancer patients receiving palliative care.

While music therapy is recognized as a non-pharmacological complementary tool, its simultaneous effect on both physiological and psychological parameters requires robust methodological evaluation within specific palliative care settings.

A cluster quasi-experimental pre-test/post-test control group design was conducted across two palliative care centres. The sample comprised 32 patients (Intervention: 16, Control: 16). To prevent treatment contamination, allocation was systematically performed at the room level rather than the individual level. The intervention group received a 30-minute session of instrumental Turkish classical music (Hicaz and Buselik maqams) via headphones, while the control group rested in bed. Data were collected using a Patient Description Form, Visual Analog Scale (VAS), State–Trait Anxiety Inventory (STAI), and a Physiological Parameter Monitoring Form. Linear Mixed Models (LMM) analyzed group × time interactions to account for clustering effects and baseline socio-demographic imbalances.

Analysis revealed significant group × time interactions Post-intervention, the intervention group showed statistically significant reduction in pain intensity and state anxiety scores compared to the control group (p < 0.05). Vital signs (pulse rate, respiratory rate, and blood pressure) demonstrated significant stabilization, alongside a significant increase in oxygen saturation (SpO2) in the intervention group. A 30-minute maqam-based instrumental music session shows potential as a stabilizing, non-pharmacological adjunct for acute symptom management in palliative cancer patients. Due to the small sample size and cluster-allocation, findings provide preliminary evidence.

The growing demand for palliative care (PC) services and the need for standardized approaches to patient identification highlight the importance of having validated tools available in Brazilian Portuguese. The absence of culturally adapted instruments may hinder appropriate patient assessment, delay referral to PC services, and ultimately compromise the quality of care delivered. This study aims to translate and adapt the Identification des patients nécessitant des soins PALLiatifs généraux et spécialisés (ID-PALL©) instrument into Brazilian Portuguese.

Herdman’s recommendations were followed, which include conceptual, item, and semantic validation stages. After authorization from the ID-PALL© developers, the translation, synthesis of the translated versions, and back-translation of the instrument were performed. Subsequently, a committee of 11 experts evaluated the semantic, idiomatic, conceptual, and cultural equivalence between the versions, resulting in the development of the pre-final version. To validate the instrument’s content, this version was pre-tested (n = 30) with the participation of physicians and nurses. For statistical analyses, the content validity coefficient (CVC) was calculated.

The cross-cultural adaptation demonstrated the suitability of the translated versions after semantic and cultural adjustments. The pre-final version showed satisfactory comprehension and semantic (CVC), idiomatic (CVC), conceptual (CVC), and cultural (CVC) equivalence, which enabled the development of the final version, named IDPALL-BR. The data obtained in the pre-test demonstrated content validity among the target audience, with a CVC = 0.909.

The Brazilian Portuguese version of this instrument has semantic validity and, therefore, shows potential for screening general and specialized PC needs.