Aims: Numerous measures exist that assess dimensions of spirituality and religiosity in health, theological and social settings. In this review, we aim to identify and evaluate measures assessing factors relating to spirituality and religiosity in clinical settings. Methods: A systematic literature search was conducted using PubMed, EMBASE and PsycINFO databases with search terms relating to spirituality, religiosity that also included well-being, needs, distress and beliefs used in self-reporting and clinician-administered measures. Only articles relating to the validation and subsequent administration of measures used in clinical settings were eligible for review. Results: Of 75 measures selected for initial screening, 25 had been validated and used in clinical settings and were reviewed for this study. Most measures were validated in oncological and palliative care settings where the Functional Assessment of Chronic Illness Therapy Spiritual Well-being (FACIT-Sp12) and the World Health Organization Quality of Life Spiritual, Religious and Personal Beliefs (WHOQOL-SRPB) were most validated and frequently used. Only six measures were found that assessed spiritual distress and/or the needs of which only two had been investigated more than twice. Two measures assessing spirituality and religious beliefs in healthcare staff were also reviewed. Conclusions: This review provides a current summary of measures evaluating several dimensions of spirituality and religiosity used in clinical settings. Currently there is a lack of reliable measures evaluating spiritual needs and distress.

This paper presents the qualitative findings from the first national survey of New Zealand nurses’ views on spirituality and spiritual care. The importance of spirituality as a core aspect of holistic nursing care is gaining momentum. Little is currently known about New Zealand nurses’ understandings, perceptions and experience of spirituality. Design: A descriptive online survey. Method: A random sample of 2000 individuals resident in New Zealand whose occupation on the New Zealand electoral roll suggested nursing was their current or past occupation were invited via postcard to participate in an online survey. This paper reports on the free response section of the survey. Findings: Overall, 472 invitees responded (24.1%). From the respondents, 63% completed at least one of the optional free response sections. Thematic analysis generated three metathemes: ‘The role of spirituality in nursing practice’, ‘Enabling best practice’, and ‘Creating a supportive culture’. Conclusions: Spirituality was predominantly valued as a core aspect of holistic nursing care. However, clarity is needed surrounding what constitutes spiritual care and how this intersects with professional responsibilities and boundaries. Participants’ insights suggest a focus on improving the consistency and quality of spiritual care by fostering inter-professional collaboration, and improved provision of resources and educational opportunities.

The aim of this cross-sectional study was to investigate attitudes of New Zealanders towards death and dying. We administered an online version of Collett–Lester Fear of Death Scale and Concerns About Dying Instrument subscales to a representative sample of the New Zealand population. In total, 1001 people responded to the survey. Women reported more anxiousness concerning their own death (p = .001) and dying at a young age (p > .001). Women also showed more agreement towards spiritual aspects of dying (p > .001). Single female respondents worry more about dying (p = .02) especially when young (p = .003). Single participants (p > .001) aged 18 and 29 (p > .001) reported higher anxiety for Items relating to the death of others especially concerning never being able to communicate with the person again. Our findings show that marital status and gender strongly predict higher levels of death anxiety among New Zealanders. This is probably due to the cultural identity of those sampled.

Objective: International studies have shown that patients want their spiritual needs attended to at the end of life. The present authors developed a project to investigate people's understanding of spirituality and spiritual care practices in New Zealand (NZ) hospices.Method: A mixed-methods approach included 52 semistructured interviews and a survey of 642 patients, family members, and staff from 25 (78%) of NZ's hospices. We employed a generic qualitative design and analysis to capture the experiences and understandings of participants' spirituality and spiritual care, while a cross-sectional survey yielded population level information.Results: Our findings suggest that spirituality is broadly understood and considered important for all three of the populations studied. The patient and family populations had high spiritual needs that included a search for (1) meaning, (2) peace of mind, and (3) a degree of certainty in an uncertain world. The healthcare professionals in the hospices surveyed seldom explicitly met the needs of patients and families. Staff had spiritual needs, but organizational support was sometimes lacking in attending to these needs.Significance of results: As a result of our study, which was the first nationwide study in NZ to examine spirituality in hospice care, Hospice New Zealand has developed a spirituality professional development program. Given that spirituality was found to be important to the majority of our participants, it is hoped that the adoption of such an approach will impact on spiritual care for patients and families in NZ hospices.

Background: In New Zealand, 34% of deaths occur in the hospital setting where junior doctors are at the frontline of patient care. The death rate in New Zealand is expected to double by 2068 due to the aging population, but many studies report that graduates feel unprepared to care for people near the end of life and find this to be one of the most stressful parts of their work. International guidelines recommend that palliative and end of life care should be a mandatory component of undergraduate medical education, yet teaching varies widely and remains optional in many countries. Little is known about how medical students in New Zealand learn about this important area of clinical practice. The purpose of this study was to investigate the organisation, structure and provision of formal teaching, assessment and clinical learning opportunities in palliative and end of life care for undergraduate medical students in New Zealand. Methods: Quantitative descriptive, cross-sectional survey of module conveners in New Zealand medical schools. Results: Palliative and end of life care is included in undergraduate teaching in all medical schools. However, there are gaps in content, minimal formal assessment and limited contact with specialist palliative care services. Lack of teaching staff and pressure on curriculum time are the main barriers to further curriculum development. Conclusions: This article reports the findings of the first national survey of formal teaching, assessment and clinical learning opportunities in palliative and end of life care in undergraduate medical education in New Zealand. There has been significant progress towards integrating this content into the curriculum, although further development is needed to address barriers and maximise learning opportunities to ensure graduates are as well prepared as possible.