Thou Shalt Honour The Honour System

Thou Shalt Honour The Honour System

Another piece from a while ago –

A few days ago I had to help transport a critically ill 25 year old across town from University Hospital to Victoria Hospital. The ambulance in which we were transporting this young patient was being driven with lights blazing and sirens blaring, I was shocked at how many drivers failed to yield to the ambulance. We had to slow down considerably several times. Not only were drivers failing to yield, some were actually changing lanes and getting in front of (and behind) the ambulance.

When we first started to use clot busting drugs for heart attacks and now for acute strokes, the mottos “time is muscle” and “time is brain” became popular because we understood that every minute counted. Indeed, by the time we arrived at Victoria Hospital, the patient had become unstable and required immediate life-saving measures.

The MTO code specifies that it is an offence to not yield to emergency vehicles – an offence punishable by a fine of $90 and 3 demerit points. But the issue of yielding to emergency vehicles is much more important than fines and demerit points.

One of the basic principles on which civil society is based is the intrinsic desire for people to follow the rule of law. We commonly understand that no amount of enforcement can make people do things they fundamentally do not want to do. Furthermore, in a civil society it is not merely the rule of law that governs it, but rather an agreement among citizens to live in a certain way – the social contract if you will.  Countries with civil, democratic traditions in which citizen understand the need for respecting the law have things like parking meters and subway systems without ticket turnstiles. Although these are monitored, it is impossible for them to function in an effective manner if people were intent on abusing the system.

The word we commonly use for this type of system is the ‘honour system’. When people decide to not honour their commitments, society as a whole loses. Society assumes a financial loss due to the unpaid underground ticket or parking meter. Society further assumes the cost of increased enforcement and finally, and perhaps most importantly, society endures the loss of trust – the feeling that members of society cannot trust each other to carry out their obligations.

When the issue is monetary – as in the example of the parking meter or public transport, it can be difficult to work up the appropriate indignation to display in reaction.

However, there are instances where our civic obligations carry a much more important consequence than just monetary loss. In the case of yielding to emergency vehicles, people’s lives are at stake. The driver who fails to yield can only gain a few minutes in arriving at their intended destination. But for the ill patient being transported in that ambulance, or the person waiting for the fire truck, those few minutes can separate health from illness and life from death.

Next time you hear an emergency vehicle coming down the road, think about what you would want drivers to do if you were the person riding in the back of that ambulance or waiting for that fire truck and then do the right thing – pull over. And if you can’t hear the emergency vehicle because your radio is on too loudly consider turning the volume down and paying closer attention to what other cars around you are doing – if everyone is pulling over maybe they are seeing something you are not.

 

In other words, think about others, not just yourself

Informed Consent

Informed Consent

This piece was originally written in 2006. Although Ariel Sharon’s massive stroke figures in the beginning, this was really just the instigator for a broader piece on consent.

The headlines were suitably dramatic. The Globe’s was ‘With victory in his grasp, fate intervenes.’ The Times of London: ‘First stroke treatment could have triggered the second.’

Only time can tell but it is extremely unlikely that Mr Sharon will return to political life. Mr Sharon’s condition highlights the uncertainties of life. While many of us think of medicine in absolutes, medical therapeutics remains a matter of probabilities. Mr Sharon’s illness is hardly unique. Many Canadians suffer from similar conditions that predispose to strokes. The treatment, particularly if a person has already suffered from a stroke, is precisely the treatment that Mr Sharon received.

Doctor – “Sir, you have an irregular heart rhythm that can cause your blood to clot. If one of those clots, God forbid, travels to your brain, you could have a stroke.”

Patient – “Oh, that can’t be good. Is this treatable?”

Doctor – “Well, we can’t completely prevent strokes, but we can reduce the chance of having one. The choices are an aspirin a day or blood thinners.”

Patient  – “What’s the better choice?”

Doctor – “Well, if we take a 100 people like you, 6 are likely to have a stroke in the course of the year – so the risk is 6%. If you take aspirin, you can reduce that risk from 6% to about 4%. If you take blood thinners, you can reduce the risk to 2% or even less.”

Patient – “What are the risks of taking aspirin compared to blood thinners?”

Doctor – “The risks of taking an aspirin a day are mostly around gastrointestinal bleeding. In most people, we can detect and treat that well, but in a minority of patients, it can be life threatening. The risks of taking blood thinners are also very uncommon but can be quite serious. If you are prone to falling, for example, and you bang your head hard, you can have a bleed in your head. If you are unlucky enough to have a second stroke while on blood thinners, the stroke could become a bleed.”

Patient – “Is that serious?”

Doctor – “It can be. Mind you, it’s exceedingly rare, likely no more than 5 people in a 1000 who are on blood thinners suffer from a major head bleed.”

Patient – “Well, doctor, what would you do?”

Discussions like this take place because of a principle called Informed Consent enshrined in Canadian law and our current ethical framework: Patients must be informed of the risks, benefits and alternatives of a proposed treatment before consenting to it. This principle was enshrined by a decision of nothing less than the Supreme Court of Canada.

This is easy enough when the choices are straightforward. Inevitably, as our treatments become more complex, the risk-benefit evaluations also become more complex. In the example above, the risk of stroke is somewhat high – 6% per year, rising to 12% per year if a person has already had one stroke. The risk of a bleed is less than a tenth of that. It’s not usually a difficult decision, although it occasionally becomes one after high profile cases like Mr Sharon’s.

Other situations are more difficult to explain to patients. Suppose you have a disease that kills half of those who are afflicted with it within 5 years. Surgery can cure the disease but the risk of dying from surgery is 20%. Do you go for the 50% chance of outliving your disease or the 20% risk of dying from the attempt at treatment? If you’re 40 years old, you may feel like taking the surgical risk, but what if you are 75 years old? What if the risk of dying during surgery is low, but there is a high risk of having a disabling stroke or kidney failure that requires dialysis?

When presented with scenarios like this, many patients ask the physician to effectively make a decision. Which begs the question of why we go through this process at all.

How can we expect people to make truly informed decision when the information presented is a matter of probabilities? And if it boils down to the physicians’ recommendation, why go through the anxiety-provoking litany of risks and alternatives?

But maybe that’s the whole point. As physicians, we are not here to spare patients the anxiety of their health care choices. We are here to allow them the anxiety of making uncertain decisions based on their values and their judgement. Just as your banker wouldn’t tell you what to do with your money without explaining the risks and benefits, neither should your physician tell you what to do with your health without an explanation of the same.

Mr Sharon’s condition serves to remind us, in the most dramatic way possible, that there are no guarantees in life.

[Update 1: It turns out your bankers don’t tell you the risks and benefits of what they are recommending you do with your money. This piece was written before the collapse of 2008. Maybe a little more informed consent in the financial markets would have been a good thing.]

[Update 2: Almost six years later, Ariel Sharon remains comatose but has been moved to his ranch starting in late 2010].

We Will All Die – Why Not At Home?

We Will All Die – Why Not At Home?

This is a piece that I wrote and was published in the London Free Press back in March 2005

An Ipsos-Reid poll conducted last fall revealed that although 95% of Canadians would like to die at home, 75% continue to die in hospital.

In the discussion about the future of our health care system, governments and society continue to skirt an issue that is important, not only in the monetary sense, but also in a wider societal context. This is the issue of end-of-life care and decisions regarding resuscitation.

Possibly no decision is harder to take than the decision to forego potentially life-sustaining treatments. Nevertheless, the stark reality of life is that it must, at some point in time, come to an end. The question for us in Canada in the 21st century is how life comes to an end. We now have at our disposal a nearly endless array of technologies that can sustain some form of life. We have devices that can assist the failing heart, others that replace the kidneys should they fail, ventilators to do the work of breathing when the lungs can no longer do so.

As health care professionals, we institute these treatments with conviction and ardour when we believe that the illness at hand is transient. An otherwise healthy person is struck down prematurely with a life-threatening illness and needs intensive support in the hope that he will recover after a period of hospitalization. But what happens when the underlying illness is not transient? How should the medical system react to the individual with terminal illness? Should we “pull all the stops” and aggressively institute life-sustaining therapies in the case of the individual who is dying from an irreversible illness? If we do that, how will this person die? Certainly not in the comfort of their home, in their own bed, surrounded by family, friends and loved ones. Given our technology, we condemn that person to die in a hospital bed, on a ventilator, surrounded by machines, infusion pumps, alarms and strangers.

Yet the majority of Canadians do not seem to want to die in that manner. This is not an argument for euthanasia or physician assisted suicide. This is about acknowledging that despite the best medical advances we can marshall, we have not, nor we will ever conquered death.

So if a majority of Canadians want to die at home, why is this not happening? Many people, even those with terminal illnesses, have not had frank, open discussions with their families and physicians. It is always somewhat jarring to find out that the family of someone with terminal illness is completely unprepared for their loved one’s death. Second, many patients and their families do not know what to do when a catastrophic event strikes. Calling 9/11 inexorably activates a sequence of events that leads to the placement of the patient on life support systems even if they had previously stated their desire not to have that done. Finally, there is a lack of resources to aid people in coping with dying at home.

How do we solve these problems? I recently heard on a local radio station that a man had “do not resuscitate” tattooed across his chest. The man was a retired paramedic and had himself resuscitated too many people who had advance directives to the contrary. The patients’ wishes were simply not declared to the paramedics.

Granted such a step is extreme. However, it is important that each and every one of us has that frank and open discussion with family members and loved ones about what we want done at the end of our lives. We may decide that resuscitation is appropriate but that prolonged life-support in the face of little hope of improvement is not. We may decide that, when the moment comes, we would not wish to be resuscitated. If so, steps have to be taken to facilitate dying at home. Physicians caring for a dying person can help in accessing resources such as the community care access center and the palliative care team who can support the patient and family during this difficult time.

No one wants to die. But when the time comes, and it inevitably does, it must be resolutely confronted.

Calgary EMAAN 2011- Education Muslim Awards Achievement Night

Calgary EMAAN 2011- Education Muslim Awards Achievement Night

I was honoured to be the keynote speaker at Calgary’s EMAAN 2011 (http://www.emaan.mac-cc.ca/). It was great to see the talent in the Calgary Muslim community at all levels. I was particularly impressed by the valedictorians – at both the public and high school levels as well the university.

My own address was on the theme of the evening – Making A Difference. In brief, I had six points:

1. Know Your Stuff – it’s not enough to want to help; we must build our skill set to be able to help. While this is obvious to young graduating students, it is not as obvious as it should be to adults. Yet, we all need to continue to learn, whatever our age or stage of life.

2. Do What You Can – Sometimes it is easy to convince ourselves that there is not much that could be done. I gave the example of Nelson Mandela, imprisoned on Robben Island, who yet felt that he should continue the struggle even from his prison cell. I also gave the example of Imam Sayyid Abdullah ibn Qadi Abdussalam, also known as Tuan Guru. He was also imprisoned on Robben Island in 1780, almost 200 hundred years before Mandela. Tuan Guru was an exiled Malay resistance fighter who fought against Dutch occupation. In his prison cell on Robben Island, he proceeded to write out a copy of the Qur’an from memory as well as writing a short manual on Islamic practice. After his release in 1793, he lived in the Cape and opened a school for children and slaves.

3. Remember Peoples’ Names – A name is the most precious and enduring part of a person. It was given to them by their parents and stays with them for their entire life. Remembering a person’s name is a small way of telling them you care …

4. Care About People – Remembering a person’s name is a small way of telling them you care about them, but it doesn’t really do much unless you actually do care…In the Prophetic tradition, “All creation are the dependents of God; the most beloved to Him are those who are most helpful to His dependents.”

4. Evaluate Yourself – academics are awful for the persistent external assessment/evaluation process. You do a project, get a mark; complete an assignment, get a grade; finish a course, get an average; complete a degree, get a certificate ..etc. All of these external assessments are important, but what is more important is evaluating ourselves honestly and bravely… and then acting on that evaluation.

5. Trust in God – Because, as the High School valedictorian, Manal Shaikh, said, (I’m paraphrasing), it’s never about you and them. It’s about you and God.

See the Youtube coverage at http://youtu.be/H4JtUdUPaK8

Wael

What If We Had Done Something Different with All That Money

What If We Had Done Something Different with All That Money

I intensely dislike simplistic comparisons of the “imagine what we could with the money allocated to defense spending… how many schools can a cruise missile build?” type….

I think the comparisons are simplistic for a variety of reasons. Often the reason for using force in the first place is because “they” wont listen…. So hard to imagine that “they” would take the money and do what you think it right. A case in point – whatever else the state of propaganda coming out of Afghanistan it does seem that there is a very strong inclination against schooling women. Giving money to the pre-2001 Afghan government was hardly going to change that. (and I am not saying that is a cogent reason to go to war.)

Anyways … despite disliking those kinds of arguments, I found myself instinctively reaching for exactly one of those comparisons today. The sum in question: 1,283 billion dollars US. Yes, folks, you are not having an absence seizure…. it really is one thousand and 2 hundred and eighty three million millions. I am allowing myself the liberty of indulging in that “what if” because of the disclaimer that this $1,283 billion is: “on top of its usual military expenditure without adjusting for inflation and debt interest.”

So…

What if we had taken all that money and did something different than bomb?