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Cultural Beliefs and Their Impact on End-of-Life Care Decisions

Introduction

End-of-life ("EOL") care is shaped not only by medical guidelines but also by cultural beliefs, values, and traditions that influence how patients and families interpret illness, death, and decision-making (Crawley, 2005; Glyn-Blanco et al., 2023). While principles such as autonomy, beneficence, and non-maleficence remain central to clinical practice, their application often varies across cultural contexts.


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Preferences regarding prognosis disclosure, life-sustaining treatments, family involvement, and death rituals reflect deeply held cultural and spiritual perspectives. Healthcare providers who fail to recognize these influences risk miscommunication, conflict, and disparities in care. Conversely, culturally sensitive approaches can foster trust, improve patient satisfaction, and ensure dignity at the end of life. This article reviews how cultural beliefs affect EOL decision-making, outlines challenges for clinicians, and proposes strategies for delivering care that is both compassionate and culturally responsive.


Cultural Perspectives on End-of-Life Care

Cultural frameworks strongly shape patient and family expectations at the end of life. In Western individualistic cultures, patient autonomy, informed consent, and advance directives are emphasized, while collectivist cultures often prioritize family consensus, with elders or community leaders guiding decisions (Ibid., 2023).


Disclosure of prognosis also varies. Some Asian and Middle Eastern families request nondisclosure of terminal illness to protect patients’ hope, whereas Western traditions typically emphasize full disclosure directly to the individual (Kim et al., 2019; Qureshi et al., 2022). Similarly, attitudes toward life-sustaining treatments differ: some view withdrawal of life support as morally unacceptable, while others see aggressive interventions as prolonging suffering and prefer comfort-focused care (Ibid., 2019; Ibid., 2022).


Spirituality and religion add another dimension. Belief in divine will may influence acceptance of terminal illness, while rituals such as prayer, chanting, or sacraments are central to the dying process (Setta & Shemie, 2015). Finally, the concept of a “good death” is culturally dependent, ranging from dying at home among loved ones to achieving spiritual peace or ensuring no burden is left on family members (Ibid., 2015).


Challenges in Clinical Practice

Culturally influenced expectations often create challenges in care delivery (Ibid., 2005). Miscommunication may arise from language barriers and differing levels of health literacy. Ethical tensions can occur when cultural norms, such as nondisclosure, conflict with professional obligations to inform patients. Provider bias such as stereotyping or assuming homogeneity within cultural groups may further undermine trust.


Systemic barriers also play a role, including limited access to interpreters, inadequate training in cultural competence, and time constraints that make nuanced discussions difficult (Ibid., 2023). These obstacles collectively threaten the delivery of equitable, patient-centered EOL care.


Strategies for Culturally Sensitive EOL Care

Improving culturally responsive care requires a structured and proactive approach. Cultural assessment tools, such as the LEARN (Listen, Explain, Acknowledge, Recommend, Negotiate) model, can help clinicians explore patient and family values. Effective communication, using trained interpreters and open-ended questions, is critical for understanding individual preferences without resorting to assumptions (Diwan, 2017).


Shared decision-making should balance patient autonomy with family involvement, clarifying roles early in care planning. Institutional support, including chaplaincy services and regular staff training in cultural competence, strengthens the clinical environment (Crawley et al., 2002). Advance care planning discussions should also be tailored to cultural expectations, ensuring that decisions reflect both medical realities and personal values.


Future Directions

To better align EOL care with cultural diversity, further research is needed on underrepresented populations and their specific care preferences (Rahemi & Williams, 2016; 2020). Policy initiatives should establish standards for culturally sensitive practices while maintaining flexibility for individual variation (Ibid., 2016; 2020). Education at both undergraduate and professional levels must emphasize cross-cultural communication and reflective practice, equipping clinicians to manage complex cultural dynamics effectively (Ciupak & Smith, 2025).


Conclusion

Cultural beliefs play a decisive role in shaping EOL care, influencing preferences for disclosure, treatment, and death rituals. Clinicians who approach EOL care with cultural humility, empathy, and open communication can prevent conflict, reduce disparities, and promote dignity in dying. By integrating cultural competence into practice, healthcare providers can ensure care that is not only clinically appropriate but also respectful of the values that matter most to patients and families.


References

Ciupak, Y. Z., & Smith, D. C. (2025). Culture in End-of-Life and Grief Support. In Death, Dying, and Grief (pp. 29–49). Springer.


Crawley, L. M. (2005). Racial, Cultural, and Ethnic Factors Influencing End-of-Life Care. Journal of Palliative Medicine, 8(Supplement 1), s-58-s-69.


Crawley, L. M., Marshall, P. A., Lo, B., & Koenig, B. A. (2002). Strategies for Culturally Effective End-of-Life Care. Annals of Internal Medicine, 136(9), 673.


Diwan, S. (2017). The Color of Aging and Health Care in the United States. The Gerontologist, 57(4), 804–805.


Glyn-Blanco, M. B., Lucchetti, G., & Badanta, B. (2023). How Do Cultural Factors Influence the Provision of End-of-Life Care? A Narrative Review. Applied Nursing Research, 73(73), 151720.


Kim, S., Savage, T. A., Hershberger, P. E., & Kavanaugh, K. (2019). End-of-Life Care in Neonatal Intensive Care Units from an Asian Perspective: An Integrative Review of the Research Literature. Journal of Palliative Medicine, 22(7), 848–857.


Qureshi, A. A., Mohammad, J., Mohammed Elkandow, A. E., Hanumanthappa, J., Ariboyina, A. K., & Türkmen, S. (2022). The End-of-Life Care in the Emergency Department Setting with Respect to the Middle East Countries and Comparison with the Western countries. Turkish Journal of Emergency Medicine, 22(1), 1–7.


Rahemi, Z., & Williams, C. L. (2016). Older Adults of Underrepresented Populations and Their End-of-Life Preferences. Advances in Nursing Science, 39(4), E1–E29.


Rahemi, Z., & Williams, C. L. (2020). Does Ethnicity Matter—Cultural Factors Underlying Older Adults’ End-of-Life Care Preferences: A Systematic Review. Geriatric Nursing, 41(2), 89–97.


Setta, S. M., & Shemie, S. D. (2015). An Explanation and Analysis of How World Religions Formulate Their Ethical Decisions on Withdrawing Treatment and Determining Death. Philosophy, Ethics, and Humanities in Medicine, 10(1).


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