# Truth-Telling to Palliative Care Patients from the Relatives’ Point of View: A Türkiye Sample

## TL;DR

This study explores how family caregivers in Türkiye feel about telling the truth to palliative care patients, revealing a cultural conflict between protecting patients and wanting personal information.

## Contribution

The study provides new insights into truth-telling practices in a Muslim-majority context, emphasizing cultural and familial dynamics in palliative care communication.

## Key findings

- Most caregivers do not prefer informing patients about irreversible deterioration, but would want to know if they were patients.
- Caregivers favor a multidisciplinary approach involving doctors, psychologists, and spiritual counselors for disclosure.
- Themes like emotional conflict and spiritual readiness highlight the cultural and emotional complexity of truth-telling.

## Abstract

Aim: This study aimed to explore the attitudes of family caregivers toward truth-telling practices in palliative care in Türkiye, a Muslim-majority context where disclosure is often mediated by relatives. Methods: Using a convergent parallel mixed-methods design, data were collected from 100 unpaid family caregivers of terminally ill patients at a palliative care unit. Quantitative data were gathered via a structured questionnaire, and qualitative data through in-depth interviews with a purposively selected subsample of 10 participants. Chi-square tests were used to analyze associations, and p < 0.05 was considered statistically significant. Results: The mean age of caregivers was 47.4 ± 16.5 years, 67% were female. Notably, 67% of participants did not prefer that the patient be informed of irreversible deterioration, while 71% stated they would want to be informed if they were in the patient’s position (p < 0.05). Most preferred a multidisciplinary disclosure process involving physicians, psychologists, and spiritual counselors. Qualitative analysis revealed four themes: emotional conflict, protective family-centered decision-making, spiritual readiness for death, and preference for multidisciplinary communication approach. The participants expressed cultural concerns about psychological harm to the patient and emphasized the family’s role as emotional guardians. Conclusions: The findings highlight a gap between caregivers’ attitudes when acting as family members versus imagining themselves as patients. These results underscore the critical need for culturally sensitive and family-inclusive communication strategies in palliative care settings.