To DNR or not to DNR…

I wrote the following reflection at the end of my palliative care rotation in December. It was in response to a clerkship essay assignment in which I wrote about the value of having a Do Not Resuscitate (DNR) order in place for terminally ill cancer patients.

On second thought, I can see the value of a full code status order when living with terminal illness: peace of mind, a glimmer of hope, and preserving the “will” to live for the patient. Being full code means someone else— likely the MPOA but also maybe the entire family— will have to decide when it’s time for their family member to die; in some way, the patient is abdicating their individual choice regarding how and when they die and deferring it to others.

Bizarre but somehow comforting, I’d assume. Full code might mean valuing not giving up in the fight, collective decision making, and having a strong warrior spirit throughout illness. It might signal to the family that their loved one is unwilling to leave them or give up on them.

But could a DNR be something that seems scary and “wrong” simply due to lack of education? What if their ideas of DNR are simply incomplete and/or skewed by misperception? What if they knew a DNR could be a family decision *before* crisis strikes? What if the grief of dying could be dealt with early and not left to the symbolic gesture of love that full code status affords?

dislocated joints

It’s difficult for me to judge if my dislike of certain rotations through medical specialties/sub-specialties comes from a genuine dislike of the type of work required for the specialty or if it’s simply a reflection of my dislike for 1) the faculty I work with in the specialty, 2) the specialties’ working conditions, or 3) more broadly the ecology of the healing environment.

faculty as… role models?

The interpersonal dynamic in the emergency department at one particular hospital where I work is an example worth highlighting. Physicians I work with there have been less than welcoming and sometimes even outright condescending toward me. The one that was actually kind to me and helped me try to learn something new during one of my shifts also spent half of the time on shift talking with the other physicians about finances and how big their retirement funds are and/or gossiping about one of their colleagues who I happen to have as a professor (and who I happen to find is a very kind and generous teacher). That dampened my respect for the whole group of them, unfortunately. I enjoy the work of emergency medicine (figuring out what the diagnosis is for any individual who walks into the ED), but the work environment and the personalities it seems to attract are less than appealing.

On a different note, my pediatric outpatient faculty were some of the kindest, most generous, and most flexible physicians I’ve met thus far. They openly valued families (including their own!) as much as they valued their profession, and their priority was always establishing comfort, honesty, and education in their relationship with patients and their patients’ parents/guardians. They were active members of patient advocacy organizations and legal-medical partnerships. They seemed happy in a way that seemed qualitatively different from other physicians I’d met. I admired them.

working conditions

Let’s take part of my pediatrics clerkship as another example. Specifically, let’s examine my week-long rotation in the newborn nursery. I worked in a closet. Literally. When not examining a baby in a patient room or in the incubators of the nursery, I spent hours reading, typing notes, and studying in a closet. The workroom for trainees and students is a 12 ft x 12 ft former equipment storage closet that’s been converted into a workroom. We worked at computers and desks stuffed into a very small windowless space. No better way to go a little crazy when working a 12 hour shift when your home-base is a closet. Unfortunately, the physicians’ workroom is only slightly more pleasant, as it is also an oversized closet with no windows that happens to have soft lamp lighting rather than harsh fluorescent overhead lighting. I think this example is so valuable because it illuminates a small piece of medicine that I find rarely talked about: physicians and trainees as capital. The political economy of medicine is not divorced from capitalism and its exploitative necessities. This is a recurrent theme of my clerkships that likely deserves its own separate post.

ecology of medicine

Ah, and the best example for last: my primary care clerkship site. Now, my primary care preceptor truly deserves a post of his own; I can already see the title of that piece of writing, in fact. It would look something like, “Where the #MeToo Movement Meets Medicine,” and as you can probably guess, it would be an essay about the intersection of mysogyny, toxic masculinity, and the practice of primary care medicine. I won’t launch into a full analysis of my experience right now, but allow me to dive into a few observational sketches regarding my experience. My preceptor is a middle-aged man who operates with many unchallenged assumptions, theories, and “truths” about the world. For example, he believes male ObGyns are better than female ObGyns and will only refer his female patients to male ObGyns. He believes part-time physicians are phonies and care more about going to “yoga class” than “doing something that has merit in the world”; he criticizes people (women) who choose to be part-time physicians in order to also raise a family. He also believes that wearing gloves while examining men’s genitals is a reflection of prejudice on the part of the physician (or in my case, a trainee), yet he purports to always wear gloves when examining women’s genitalia. He also gives unsolicited advice to me about my appearance or about what I should do with my life. And don’t even get me started about me being “pimped” (med training lingo for “quizzed”, “grilled”, “roasted”) in front of patients in their exam rooms that he likes to do…

Beyond these discrete examples of his unchecked beliefs and his own biases, he operates his primary care practice in a cultural milieu that is worth pointing out. His patients are almost exclusively older people aged 40+, and his clinic looks to be straight out of the nineties or the early aughts. I don’t believe this is a coincidence, because he operates under an old-school type of doctor-patient relationship that is ultimately paternalistic and not necessarily keeping pace with interpersonal/political/social advances in medicine. A few examples: He prescribes unsolicited marriage counseling, personal psychological assessments, and life advice to men (and maybe women too, but I’ve never seen that). He tells his patients what to do without establishing the patients’ goals for their health/life, and he operates with full deference and thus without any challenge from his patients. In short, he does not practice shared decision making and he is often not forthcoming with his patients in regard to why he is prescribing certain medications or why he is ordering certain blood tests or radiologic studies. This is a kind of model of “doctoring” that puts physicians in a place of extreme privilege and endows them a font of authoritarian power from which to unceasingly draw. And ultimately it robs patients of their autonomy.
While I have absolute confidence that this particular doctor is operating with his patients’ best interests in mind, I hope to never be like him when I am a licensed physician. I guess that means I’m having a good learning experience at this clerkship site?

Overall, my clerkship experiences thus far have been galvanizing. I don’t particularly like any specialty I’ve seen so far, but not necessarily because I don’t enjoy the work that the specialty entails. I believe it’s due to the toxicity of the environment, culture, and interpersonal dynamics I see in each specialty. I want to desperately do something radically different than all that I’ve seen thus far. Which leads me to a challenge: how will I be such that I will not re-create these problematic patterns in my own practice?

healing with both hands

She had gone to a voodoo priest for help in interpreting this dream. Each of the lumps had significance, said the priest. They represented ‘the three mysteries,’ and to be cured she would have to travel to a clinic where doctors ‘worked with both hands’ (this term suggesting that they would have to understand both natural and supernatural illness).

– Paul Farmer, “An Anthropology of Structural Violence” in Partner to the Poor: A Paul Farmer Reader

I feel so conflicted some days about my medical training because I have yet to reconcile a personal tension that is floating on the surface of my mind.

  • How can I be both an indigenous woman and a western medicine doctor?
  • How can I hold my spiritual beliefs regarding illness/disease and my belief in evidence-based medicine at the same time?
  • How do I practice traditional forms of diagnosis and healing through prayer, singing, ceremony, communion in a medical culture that doesn’t acknowledge indigenous epistemology, spirituality, or traditional forms of healing in its training, science, or practices?

I feel that my cultural values and spiritual beliefs are not “allowed” in this culture of medicine in which I am being trained, and that makes it hard to envision how I can be what I’m being taught a “doctor” is. This task feels daunting, as it requires that I map my own way mostly unassisted. Surely someone has come before me on this path… but where are they? Who are my mentors?

I’m reminded of a young Hmong woman, Mrs. W, who I met while on my internal medicine clerkship. Mrs. W is a woman who came into the hospital in a state of crisis: hemorrhage. Surgery saved her from internally bleeding to the point of hemorrhagic shock, and for that she is grateful. But now science, by way of the various teams of physicians caring for her, cannot explain why she is experiencing a whole host of issues including hemolytic anemia almost a week after her surgery. Despite throwing every analytical test at the problem– everything just short of a bone marrow biopsy, I should say– and finding no compelling explanations, there are no answers for Mrs. W and her husband. After weeks in the hospital and little relief from her situation, she told our team of trainees and students supervised by the attending physician that she wanted to go home to consult with the shaman with whom her family calls upon in times of sickness. She said that her husband believed that the recent passing of his parents might be the reason she was getting more sick; it might be because the parents were trying to communicate something to her or her husband. The shaman, she explained, would be able to pass along messages and instruct her and her husband in what offerings to give.

This moved me. Here was a patient to whom I could relate! I deeply wanted to swap notes: What it feels like to be held by your rituals and ceremony. What dreams show of the spirit world. What songs or chants you sing in praise or in prayer. What an adequate offering looks like. What healing the spirit, mind, and body feels like, looks like, sounds like, and smells like.

Maybe my work as a physician is meant to be among other people who hold spiritual beliefs about healing. Perhaps this is what Mrs. W taught me. I‘d like to heal with both hands.

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diagnosis: broken heart

“Grief is not a condition to be diagnosed and treated. Feeling down and blue and a bit hopeless is not a disease that needs to be cured by consumption, whether that consumption is of material goods or new inner states. A broken heart is pure and complete on its own, filled with Integrity, intelligence, and life. It need not be mended nor transformed into something else. It is the vehicle by which the Poetry of your life will flow.”

Matt Licata – The Path is Everywhere

Sometimes I wonder if I want to help heal others partly because I desperately want to heal myself but don’t know how. I also wonder if my own “brokenness” (the parts in me that cry out for healing, for mending, for setting) is what makes me so good at healing others– or rather, so willing to heal others and take time to be with them through that journey to balance and integration.

I used to believe there was some better version of myself out there somewhere beyond my grief, my sadness, my anger, my loneliness, my hurt, my self-doubt — all these feelings that make my conditioned sense of inadequacy all the more pronounced. Lately I’ve started realizing that there is no “out there somewhere.” It’s all just part of me, and that’s ok. My broken heart makes me who I am, and it makes my healing work strong, thorough, personal.