The Faculty of Medicine and Health Sciences at McGill University in Canada there has always been an exploration of effective curriculum development that adapts to new eras and aims to encourage medical students to understand how to enhance patients' well-being. In particular, the current MDCM curriculum, which launched in 2013, offers impressive programs at a conceptual level and at a curricular level. These programs explicate to students two roles for physicians who wish to place their patient's wellbeing at the center of their work: professional and healing. This article introduces the history of curriculum development in the Faculty of Medicine and Health Sciences at McGill University and explores how universities in Japan can develop healing curricula in each context.

Mindfulness can be defined as awareness of physical and psychological processes in a nonjudgmental way. The purpose of adapting the ideas of mindfulness in health professions education is twofold. First, mindfulness education can develop stress management skills and self-care ability. Consequently, it can promote personal and professional identity formation. Second, mindfulness education can urge future healthcare professionals to improve the quality of patient care. Thus, this article will present practical reports from three medical schools that introduced mindfulness education for developing stress management skills and improving patient care and then discuss how universities can establish mindfulness education for future healthcare professions.

Whole Person Care education at McGill University aims to develop competent and compassionate physicians who can relate as a whole person to facilitate healing and provide better medical care to their patients. A step-by-step approach is adopted for the education throughout the four-year curriculum. It includes classes, experiential learning in small groups (20 students), simulation education, and panel discussions. It promotes interactive and unique experiential learning through a variety of exercises and works, and aims at transformational learning. It is essential to develop an attitude of being as a whole person, learning to be mindful and aware of the present moment (self, other and context).

Whole Person Care is educated for medical students as the core curriculum at McGill University. The core of Mindful Medical Practice Course aims to provide students with the experience of moving from "not knowing" to "knowing" and "realizing" to cultivate excellent clinicians who "actualize it." We outline mindful awareness and clinical congruence as the core concepts of the course. Students learn it through a variety of exercises and works. They will deepen their awareness of physical sensations, thoughts and emotions in daily life and practice Whole Person Care with congruence stance.

Physicians are expected to listen and respond to their suffering patients. But how should they respond to the suffering of patients with illnesses that they themselves have not experienced?　The scope of palliative care has expanded to emphasize the provision of palliative care to patients with "SERIOUS ILLNESS," regardless of whether or not they are cured. In addition to cancer, physicians have had to deal with the suffering of patients with heart failure, respiratory failure, cerebrovascular disease, etc., but their treating physicians are still clueless about how to face their suffering and how to respond to their suffering. Whole Person Care is a systematic educational program to enable people to face their suffering patients by helping them to adjust to their own condition. This paper provides an overview of "Responding to Patient Suffering".

Aims: The aim of this study was to clarify practical use of feedback report in each institution participated the nationwide bereavement survey (J-HOPE3). Methods: After a nationwide bereavement survey (J-HOPE3) conducted in 2014, we sent a feedback report to each participated institution (20 general wards, 133 inpatient palliative care units, and 22 home hospice services). The feedback report included the results from quality of care, bereaved family’s mental status, and free comments from the participant of their own institution. We sent a questionnaire 4 month following to the feedback report for all institutions regarding the practical use of results from the feedback report. Results: The analysis included 129 (response rate 74%) returned questionnaires. The institutions that they passed around the report was 90%, discussed about their results at a staff meeting was 54%, and reported the results to manager/chief of the institution was 65%. Around 80% of the institutions responded positively to receive the feedback report of their own institution such as “It was good that they could understand the strengths and weakness of their own institutions” which reported that they worked on to improve care were 48%. Conclusions: Current study had shown data about practical use of the feedback report of bereavement study. It is important to feedback the results and encourage the institution to make use of the results in their daily practice, especially to discuss the results in staff meetings.

Previous study reported that patients of institutions with religious background are more likely to achieve ‘good death’ than patients in non-religious institutions, although the reasons are unclear. This study aims to examine the reasons for this difference using a national survey of religious and non-religious institutions. We sent a self-administered questionnaire to 10,715 bereaved family caregiver and 133 hospice and palliative care units which cared for their family members prior to death. The questionnaire for bereaved families included the Good Death Inventory (GDI). The questionnaire for institutions included their religious affiliation and their subjective and objective provided care. In total, 7,286 bereaved families (68%) and 127 (95%) institutions including 23 religious end-of-life care institutions responded. We performed t-test and χ-square test to compare the GDI scores and provided care for religious and non-religious end-of-life care institutions. The GDI total score was significantly higher (p=0.01) in religious institutions compared to non-religious institutions. Items such as “providing many activities for seasonal events to the patients”, “providing more bereavement care”, “having facilities to practice their religion”, and “having regular visits from religious leaders”, were all reported more frequently in the religious institutions, and significantly associated with achievement of ‘good death’ (p<0.05 for all items). This study suggests that factors for achieving ‘good death’ are not only limited to providing religious care but also providing other forms of care, services, and activities that can enhance the patients’ ‘good death’.

Objectives: This study aimed to describe the experiences of bereaved family members of cancer patients in terms of regret in relation to ending terminal treatment for the patient. Methods: We conducted a semi-structured qualitative interview of 37 bereaved family members regarding their decision-making and their psychological adjustment from the time they made the decision to terminate treatment. Interviews were analyzed using qualitative content analysis. Results: Approximately 40% of bereaved family members reported that they had some regrets about their decision. Regret contents were classified into 8 categories and diversified from 4 categories at the time of decision-making to 7 categories after the death. The reasons for regret were classified into 43 categories. Common factors that minimized regret included situations at the time when they made the decision, such as patient- and family-specific factors and relationship with the medical staff. In comparison, the common reasons for regret centered on factors related to the approach for decision-making, such as the process, options, as well as psychological coping and relationships with medical staff. Conclusion: The results suggest that regret in the bereaved could be modified by understanding the relationship between regret characteristics and psychological coping.

Understanding the symptoms of the general population has an important role in assessing and improving the quality of palliative care systems. However, there are no reliable epidemiological data on the symptoms of the general population in Japan. The aim of this study was to survey the actual status of the symptoms experienced by the general population in Japan. A large nationwide postal survey was conducted from January through February 2013 in Japan. A total of 2400 subjects were selected randomly from among members of the general population who were 20 to 79 years of age and lived in Japan. The Memorial Symptom Assessment Scale (MSAS) was used to multi-dimensionally evaluate symptoms experienced within the past week, and the Short Form 8™ (SF-8™) was used to assess the health-related quality of life (QOL). A total of 978 (41.1%) self-completed questionnaires were analyzed. The prevalences, severity rates, and distress rates of 35 physical and psychological symptoms were analyzed according to sex and age group. In addition, the relation between symptom severity and the health-related QOL score was evaluated. From the perspectives of public health and administrative policy, the results of this survey will most likely provide important basic data, with the ultimate goal of establishing a palliative care system in Japan.

Periodic evaluation of end-of- life (EOL) palliative care is important to maintain and improve quality of EOL palliative care. We conducted a cross-sectional, anonymous, self-report questionnaire survey for bereaved family members of cancer patients in 2010. This was the second time nationwide survey. This study aimed to evaluate EOL cancer care from the perspective of bereaved family members in nationwide general hospitals, inpatient palliative care units (PCUs), and home hospices in Japan and to explore whether there is any change of quality of palliative care over the last nationwide survey conducted in 2007. Among member facilities of Hospice Palliative Care Japan, 25 general hospitals, 103 PCUs, 14 clinics participated in this study and 7797 bereaved family members answered the questionnaire. Overall, bereaved family members were satisfied with EOL care in all places of death, as in the last survey. Although results indicated that coordination of care and physical care of nurse were warranted to improve in general hospitals, drawback of PCUs were availability and the potential deficits of clinics were the environment. Through the years, there is no clinically significant change from the last survey. We should continue to make efforts to evaluate and monitor palliative care in Japan for quality control.