Discussion
This study explored coping strategies among caregivers of children who have survived cancer in Jordan and analysed potential associations between caregiver and child demographics and the utilisation of different coping strategies. Caregivers most frequently used religion coping, followed by acceptance and planning. The least used coping strategies were humour and behavioural disengagement as coping strategies. More than half of the caregivers were mothers, and half of them were unemployed. Only a small percentage of the caregivers in this study had a bachelor’s or a graduate educational degree. Demographical characteristics in this study will help in discussing caregiver utilisation of different coping strategies in the following paragraphs.
Findings from this study showed that caregivers mostly used religious coping to overcome everyday stressors. Considering cancer as a very serious and life-threatening condition,29 individuals with cancer and/or their caregivers might view cancer as a hopeless condition that has no effective treatment.30 Therefore, caregivers might turn to spiritual and religious coping mechanisms as more powerful and alleviating treatment options.31 This finding is aligned with much previous research on individuals with cancer in the Eastern32 33 and Western countries.34 Religious coping, especially in the early stages of cancer treatment, may help caregivers in redefining potential stressors as beneficial,32 and accepting the condition and its consequences.35
The novel finding from this study is that caregivers may continue to use religion coping even after their children’s survival from the cancer condition. Closely looking at the characteristics of caregivers who frequently used religion, most of them were mothers and had only a school degree (66% for both). Also, almost all of them were unemployed. Given that religious coping does not involve scheduling appointments, planning treatments and paying for treatments, caregivers in this study might find it a suitable and comfortable way to overcome stress. In addition, caregivers in this study might feel thankful for their children’s survival and continue their spiritual practices seeking help for residual health problems. It is important to mention here that religious coping, even if it involves engaging in spiritual activities, does not solve the actual stressor and its consequences. Therefore, there is contradicting evidence about the effect of engaging in religious coping on individuals’ health and quality of life.35 36
While not as frequent as religion, caregivers in this study also engaged in acceptance and planning coping. Considering that this study was after cancer survival, and a significant amount of time was spent dealing with cancer, using acceptance coping might seem typical for this population. Acceptance is showed as a common way of coping in individuals with terminal illness, and can improve individuals’ quality of life.37 Acceptance is also viewed as the step after denial,38 and before searching for treatment options, and solving any related stressors. However, when individuals engage in acceptance coping, they are not actively solving their problem.39 Therefore, it might be considered as a passive way of coping and should be used with more active ways like planning and active coping. Caregivers also used planning, but this study did not investigate if planning complemented acceptance coping. It is worth studying in the future what coping strategies do caregiver combine to form their coping profile.
The least used coping strategies by caregivers in this study were humour and behavioural disengagement. In looking at the definition of humour as making jokes or fun of the situation, and the definition of behavioural disengagement as giving up coping, it is obvious that these coping mechanisms might be more relevant to early stages of the cancer experience. After battling a significant and serious disease with their beloved children, caregivers may turn into more mature and strong individuals for their children and families. Therefore, caregivers in this study might not find it appropriate to engage in humour, nor withdraw from their children’s condition. Instead, caregivers in this study were clients in the health and wellness clinic after cancer and continued to be part of the condition with their children. In some research, humour and behavioural disengagement along with substance use were considered as maladaptive and dysfunctional ways of managing stressors.40 41 In other studies, humour was viewed as a comforting and relaxing mechanism that promotes caregivers’ health.42 43 It is worth further investigating if promoting the use of humour in caregivers of children who have survived cancer can alleviate caregivers’ psychosocial health and improve the quality of life of caregivers and their families.
This study found that having a girl child cancer survivor predicted caregivers’ utilisation of more self-distraction as a coping strategy. Caregivers’ active engagement in activities other than thinking about current health problems of their girls might be a mechanism to forget the problem and its consequences. There is a strong cultural belief in the Arab world that girls’ role in the community comes from their ability to form families, and born and raise children.44 Caregivers in this study who were mostly mothers, might engage in self-distraction in a medium amount to stop thinking about their daughters’ abilities to be future wives and mothers. The invasive treatments and their side effects might impose many physical disabilities, and change body appearance and function.
Although correlation analyses yielded low to medium associations, these were worth mentioning and discuss to contribute to the limited evidence in this area. Having the lowest level of education (elementary) was associated with using more self-blame and self-distraction, while having the highest level of education (graduate) was associated with using more instrumental support. Having higher forms of education might help caregivers to move from passive to active ways of coping. Instrumental use of support, which is using help and advice from other people who might be professionals in supporting caregivers, was minimally studied in the literature. One study showed that emotional social support seeking predicted better individual and family psychosocial functioning while instrumental social support seeking did not.45
In another association, having current medical and/or educational problems was associated with more substance use. While substance use was not a frequent coping mechanism by caregivers in this study, almost half of the caregivers responded ‘2=I’ve been doing this a little bit’ to one of the two items that for the substance use subscale. These two items involve using alcohol and/or drugs to overcome problems. Substance use affects the health and quality of life of individuals and their families.46 Almost half the caregivers, who had some degree of engagement in substance use in this study, had between 3 and 5 children, and almost half of them had a relatively low family income. These results suggested the need to promote caregivers’ limited time and financial resources towards solving their families’ medical and educational needs.
In summary, caregivers of children who have survived cancer in this study used mostly religion coping. This study did not investigate the reasons why caregivers did not frequently use other ways of coping that are defined in the literature as problem-focused like active coping, or that involve other professionals or family members like use of emotional and instrumental support coping. Given that coping is a highly individualised process, there might be factors, like the cultural and social contexts, that characterise this process and are still under-investigated. Further investigation of potential factors that affect caregiver coping will inform care providers on how to support caregivers’ utilisation of adaptive and active ways of coping that promote caregivers’ and families’ health and well-being.
Strengths and limitations
This study was novel in investigating coping of caregivers of children who have survived cancer in Jordan. While the study used a convenient sample of caregivers from KHCC, this later setting is the primary cancer centre in Jordan and serves clients from different Jordanian cities. The utilisation of the Brief COPE was helpful in investigating a wide variety of caregivers’ coping styles. While this study performed the forward and backward translation of the Brief COPE into Arabic, and a committee discussed the words and phrases in both languages before agreeing on the final Arabic version, it did not investigate the psychometric properties of the Arabic Brief COPE. There were missing data related to caregivers and child demographics (as reported in the tables), especially those related to age, and therefore, were not included in the analyses. Finally, this cross-sectional study did not investigate whether caregivers’ utilisation of different coping strategies changes from the diagnosis, during treatment and after surviving cancer.