家庭医学专家为女同性恋、男同性恋、双性恋和变性患者提供医疗服务的经验:马来西亚东海岸半岛的定性研究

Siti Noorfadhilah Mohd Amin, R. Muhamad, S. Draman, M. Mohd Zulkifli, S. Z. Syed Jaapar
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引用次数: 0

摘要

导言:尽管马来西亚的初级医疗保健机构努力提供社区友好服务,但女同性恋、男同性恋、双性恋和变性者(LGBT)患者仍然反映在医疗保健环境中受到歧视。这项定性研究旨在了解这一当前问题,并探讨马来西亚半岛东海岸的家庭医学专家(FMSs)在与 LGBT 患者打交道时所面临的挑战。材料与方法:通过对 LGBT 患者进行半结构化深度访谈,采用现象学框架对 30 名在马来西亚半岛东海岸工作的家庭医学专家进行了访谈。访谈以音频格式记录,逐字转录,并进行布劳恩和克拉克的主题分析。我们通过莱宁格的文化关怀理论(TCC)和日出促进模型(SEM)的视角,发现了可以阐明的共同主题。结果:形成了三个重叠的主题;(1) 对 LGBT 的多维理解描述了家庭医疗服务人员如何将 LGBT 群体视为与社会规范相背离的群体,但又承认他们作为社会中不可或缺的一员的脆弱性;(2) 提供文化护理的障碍源于培训不足、不支持的诊所环境以及患者经历的自我污名化;(3) 在精神健康培训不足或倾向于专注于身体和情感健康以维护信任的情况下,产生了将精神需求纳入整体护理的障碍。结论:本研究的结果表明,有必要对医护人员进行适当培训,以便为男女同性恋、双性恋和变性者患者提供符合其文化背景的整体护理。此外,还需要与相关部门通力合作,才能成功克服这些挑战。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Experiences of Family Medicine Specialists in Providing Health Care for Lesbian, Gay, Bisexual and Transgender Patients: A Qualitative Study in East Coast Peninsular Malaysia
INTRODUCTION: Lesbian, Gay, Bisexual and Transgender (LGBT) patients continue to report discrimination in healthcare setting despite the efforts of the primary healthcare offering community friendly services in Malaysia. This qualitative study aimed to provide understanding of this current issue and to explore the challenges that family medicine specialists (FMSs) from East Coast of Peninsular Malaysia face when dealing with LGBT patients. MATERIALS AND METHODS: 30 FMSs working in East Coast Peninsular Malaysia were interviewed through a phenomenological framework using semi-structured in-depth interviews of LGBT patients. The interviews were recorded in audio format, transcribed verbatim, and subjected to Braun and Clarke’s thematic analysis. We discerned common themes that can be elucidated through the lens of Leininger’s Theory of Culture Care (TCC) and the Sunrise Enabler Model (SEM). RESULTS: Three overlapping themes of the transcriptions were developed; (1) Multidimensional understanding of LGBT described how FMSs saw the LGBT community as diverging from societal norms, yet acknowledge their vulnerability as integral members of the society, (2) obstacles to providing culturally competent care stemmed from inadequate training, an unsupportive clinic environment, and the self-stigma experienced by patients, and (3) barriers to incorporating spiritual needs for holistic care arose in situations where there was insufficient spiritual health training or a preference to concentrate on physical and emotional well-being to uphold trust. CONCLUSION: The findings on this study reflect the need for proper training of healthcare personnel to deliver a holistic, culturally competent care for LGBT patients. A collaborative effort with relevant authorities is also needed to successfully overcome those challenges.
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