今早為Asian Medical Students Association Hong Kong (AMSAHK)的新一屆執行委員會就職典禮作致詞分享嘉賓,題目為「疫情中的健康不公平」。
感謝他們的熱情款待以及為整段致詞拍了影片。以下我附上致詞的英文原稿:
It's been my honor to be invited to give the closing remarks for the Inauguration Ceremony for the incoming executive committee of the Asian Medical Students' Association Hong Kong (AMSAHK) this morning. A video has been taken for the remarks I made regarding health inequalities during the COVID-19 pandemic (big thanks to the student who withstood the soreness of her arm for holding the camera up for 15 minutes straight), and here's the transcript of the main body of the speech that goes with this video:
//The coronavirus disease 2019 (COVID-19) pandemic, caused by the SARS-CoV-2 virus, continues to be rampant around the world since early 2020, resulting in more than 55 million cases and 1.3 million deaths worldwide as of today. (So no! It’s not a hoax for those conspiracy theorists out there!) A higher rate of incidence and deaths, as well as worse health-related quality of life have been widely observed in the socially disadvantaged groups, including people of lower socioeconomic position, older persons, migrants, ethnic minority and communities of color, etc. While epidemiologists and scientists around the world are dedicated in gathering scientific evidence on the specific causes and determinants of the health inequalities observed in different countries and regions, we can apply the Social Determinants of Health Conceptual Framework developed by the World Health Organization team led by the eminent Prof Sir Michael Marmot, world’s leading social epidemiologist, to understand and delineate these social determinants of health inequalities related to the COVID-19 pandemic.
According to this framework, social determinants of health can be largely categorized into two types – 1) the lower stream, intermediary determinants, and 2) the upper stream, structural and macro-environmental determinants. For the COVID-19 pandemic, we realized that the lower stream factors may include material circumstances, such as people’s living and working conditions. For instance, the nature of the occupations of these people of lower socioeconomic position tends to require them to travel outside to work, i.e., they cannot work from home, which is a luxury for people who can afford to do it. This lack of choice in the location of occupation may expose them to greater risk of infection through more transportation and interactions with strangers. We have also seen infection clusters among crowded places like elderly homes, public housing estates, and boarding houses for foreign domestic helpers. Moreover, these socially disadvantaged people tend to have lower financial and social capital – it can be observed that they were more likely to be deprived of personal protective equipment like face masks and hand sanitizers, especially during the earlier days of the pandemic. On the other hand, the upper stream, structural determinants of health may include policies related to public health, education, macroeconomics, social protection and welfare, as well as our governance… and last, but not least, our culture and values. If the socioeconomic and political contexts are not favorable to the socially disadvantaged, their health and well-being will be disproportionately affected by the pandemic. Therefore, if we, as a society, espouse to address and reduce the problem of health inequalities, social determinants of health cannot be overlooked in devising and designing any public health-related strategies, measures and policies.
Although a higher rate of incidence and deaths have been widely observed in the socially disadvantaged groups, especially in countries with severe COVID-19 outbreaks, this phenomenon seems to be less discussed and less covered by media in Hong Kong, where the disease incidence is relatively low when compared with other countries around the world. Before the resurgence of local cases in early July, local spread of COVID-19 was sporadic and most cases were imported. In the earlier days of the pandemic, most cases were primarily imported by travelers and return-students studying overseas, leading to a minor surge between mid-March and mid-April of 874 new cases. Most of these cases during Spring were people who could afford to travel and study abroad, and thus tended to be more well-off. Therefore, some would say the expected social gradient in health impact did not seem to exist in Hong Kong, but may I remind you that, it is only the case when we focus on COVID-19-specific incidence and mortality alone. But can we really deduce from this that COVID-19-related health inequality does not exist in Hong Kong? According to the Social Determinants of Health Framework mentioned earlier, the obvious answer is “No, of course not.” And here’s why…
In addition to the direct disease burden, the COVID-19 outbreak and its associated containment measures (such as economic lockdown, mandatory social distancing, and change of work arrangements) could have unequal wider socioeconomic impacts on the general population, especially in regions with pervasive existing social inequalities. Given the limited resources and capacity of the socioeconomically disadvantaged to respond to emergency and adverse events, their general health and well-being are likely to be unduly and inordinately affected by the abrupt changes in their daily economic and social conditions, like job loss and insecurity, brought about by the COVID-19 outbreak and the corresponding containment and mitigation measures of which the main purpose was supposedly disease prevention and health protection at the first place. As such, focusing only on COVID-19 incidence or mortality as the outcomes of concern to address health inequalities may leave out important aspects of life that contributes significantly to people’s health. Recently, my research team and I collaborated with Sir Michael Marmot in a Hong Kong study, and found that the poor people in Hong Kong fared worse in every aspects of life than their richer counterparts in terms of economic activity, personal protective equipment, personal hygiene practice, as well as well-being and health after the COVID-19 outbreak. We also found that part of the observed health inequality can be attributed to the pandemic and its related containment measures via people’s concerns over their own and their families’ livelihood and economic activity. In other words, health inequalities were contributed by the pandemic even in a city where incidence is relatively low through other social determinants of health that directly concerned the livelihood and economic activity of the people. So in this study, we confirmed that focusing only on the incident and death cases as the outcomes of concern to address health inequalities is like a story half-told, and would severely truncate and distort the reality.
Truth be told, health inequality does not only appear after the pandemic outbreak of COVID-19, it is a pre-existing condition in countries and regions around the world, including Hong Kong. My research over the years have consistently shown that people in lower socioeconomic position tend to have worse physical and mental health status. Nevertheless, precisely because health inequality is nothing new, there are always voices in our society trying to dismiss the problem, arguing that it is only natural to have wealth inequality in any capitalistic society. However, in reckoning with health inequalities, we need to go beyond just figuring out the disparities or differences in health status between the poor and the rich, and we need to raise an ethically relevant question: are these inequalities, disparities and differences remediable? Can they be fixed? Can we do something about them? If they are remediable, and we can do something about them but we haven’t, then we’d say these inequalities are ultimately unjust and unfair. In other words, a society that prides itself in pursuing justice must, and I say must, strive to address and reduce these unfair health inequalities. Borrowing the words from famed sociologist Judith Butler, “the virus alone does not discriminate,” but “social and economic inequality will make sure that it does.” With COVID-19, we learn that it is not only the individuals who are sick, but our society. And it’s time we do something about it.
Thank you very much!//
Please join me in congratulating the incoming executive committee of AMSAHK and giving them the best wishes for their future endeavor!
Roger Chung, PhD
Assistant Professor, CUHK JC School of Public Health and Primary Care, @CUHK Medicine, The Chinese University of Hong Kong 香港中文大學 - CUHK
Associate Director, CUHK Institute of Health Equity
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<產檢的最大一個問題:對於初唐高風險的妳,應該選擇直接羊穿還是可以先抽NIPT看看?>
各位好
小弟鍵盤婦產科 - 威廉氏後人
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這一年來陸陸續續有超過一百個以上的高齡或者初唐高風險的孕婦
問過我這個問題
我一直沒有針對這個問題發一篇完整的解答
-
並不是我不知道這個問題的重要性
而是一直沒有很好的文獻或證據能夠解答這個問題。
-
以下提供最新的實證醫學證據做分享
-
再次重申
小弟的出發點
在於盡可能的降低醫病雙方的資訊不對等
-
而產婦們獲得充足資訊之後
要如何做取捨
還是要看每個人對於風險的評估判斷。
-
今天要引用的是2018年8月
刊登於<美國醫學會期刊>
-
在科學的期刊中
字越簡單的,通常代表著越具公信力的期刊
如”自然”(Nature) 或 ”科學”(Science)
-
在醫學的期刊中
最簡單的字就是 ”醫學” (Medicine)
最具代表性的就是 新英格蘭醫學期刊(NEJM),和美國醫學會期刊(JAMA)
縮寫中的M字 就是 “醫學“ (Medicine)
-
今天要引用的是2018年8月
刊登於<美國醫學會期刊>
我想絕對是有相當的公信力以及重要性的。
-
針對唐氏症高風險的孕婦
可能是高齡,
也可能是初唐做出來高風險
-
對於這樣的族群
究竟應該直接抽羊水
還是可以先做NIPT再評估看看是否需要羊穿呢?
-
這是ㄧ個非常重要的問題。
也是ㄧ個非常困難回答的問題。
-
如果我說,那就依照國健署的建議,
毫無懸念的去抽羊水吧!
-
如此一來,就免不了有極少數的人因此破了水
然後永遠悔恨自己為什麼要省NIPT的錢。
如果當初去抽NIPT不就好了嗎?
-
如果我說,那就先抽NIPT吧
NIPT結果異常的還簡單,那就去抽羊水我想沒有任何爭議
-
那如果NIPT顯示又說正常或者低風險怎麼辦呢?
還抽羊水嗎?
還是就不抽羊水了嗎?
-
還是抽羊水呢?
可是NIPT不是已經說沒事了嗎?
-
可是NIPT還是偽陰性不高,但還是有偽陰性阿
那如果小孩真的唐氏症怎麼辦呢?
我會多後悔沒有乖乖按照國健署的建議去抽羊水呢?
-
以上種種的對話
我都進行過無數次
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鬼打牆,牆又打了鬼,永無止盡的迴圈
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很困難
-
真的很困難
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因為承擔破水風險的是妳
承擔生下異常胎兒風險的也是妳
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醫生只要乖乖的把媽媽手冊上的文字念給妳聽
就鐵定沒事了。
至少法律上妳吉不了。
-
根據
孕婦健康手冊 29MB (中文版) - (出版年月:106年6月)
第41頁
“專家建議年齡滿34足歲之孕婦,曾生產過染色體異常胎兒,或家族成員有染色體異常者,可直接接受羊膜穿刺術檢查以診斷胎兒是否為唐氏症患者;而34歲以下的孕婦則可先接受兩種唐氏症篩檢之一,唐氏症篩檢結果若為高風險者,則應進一步接受絨毛取樣或羊膜穿刺檢查,以確定胎兒染色體是否異常。”
-
不過
醫生真的這麼好當嗎?
-
對於初唐結果高風險的人
如果我們先做NIPT會怎麼樣呢?
-
為了回答這個問題
在法國,一共57家醫療院所,2000多位的孕婦
全部都屬於初唐高危險的族群
(平均年齡36歲,>=35歲的佔67%,>=38歲的佔46%)
初唐風險值落在1/5 – 1/250。
-
針對這2000多位的唐氏症高風險孕婦
“隨機”分成兩組
一組直接去抽羊水
一組先接受NIPT檢查,如果NIPT顯示為高風險,再進行羊膜穿刺
如果NIPT顯示為低風險或正常,就不再進行任何侵入性診斷。
-
很大膽的實驗
很瘋狂的實驗
我夢寐以求但永遠也不敢在台灣進行這樣的實驗
-
就是如此突破性的研究
才能刊登在美國醫學會期刊(JAMA)
提供所以其他想這麼做實驗卻沒辦法的醫師做參考。
-
好
廢話不多說
結果如何呢?
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先說羊穿組
扣除掉中途退出實驗的人
一共982位
平均的初唐風險為1/157
最後有38位確診為唐氏症 (3.9%)
有11位診斷出非唐氏症的其他染色體異常 (1.1%)
有8位不幸流產 (0.8%)
有9位發生胎死腹中 (0.9%)
最終順利活產下來的比例為94.1%。
-
羊穿組沒什麼稀奇的
因為這是我們大部分台灣醫師熟悉的路線。
有趣的是另外一組
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那NIPT組如何呢?
扣除掉中途退出實驗的人
一共1015位
這一千多位全部接受NIPT檢查
後來有84位為高風險 (8.3%)
因此也只對這84位進行了羊膜穿刺
抓出27位唐氏症 檢出率為100% (沒有漏掉任何一個)
最終一共有27位唐氏症(2.7%)
也抓出1位為非唐氏症的其他染色體異常(0.1%)
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如果妳只看到這裡
一定會覺得NIPT確有神效
針對初唐高風險的族群全面接受NIPT檢查
也沒有漏掉任何一個唐氏症
但在一千個孕婦中
卻減少了700多位的羊膜穿刺。
-
這篇文章更精彩的還在後面
針對NIPT組的最終統計
有8位不幸流產 (0.8%)
有9位發生胎死腹中 (0.9%)
最終順利活產下來的比例為95.1%。
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疑,這組數字怎麼有點熟悉?
NIPT組確實有效地減少許多的羊膜穿刺
但並沒有減少任何一個破水、流產、胎死腹中的孕婦。
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不是都說羊穿會危險會破水會胎死腹中
明明少抽了那麼多人
結果一點也沒改變。
-
當然眼尖的妳一定會說
可是妳看最終活產率
NIPT組是95.1%
羊穿組是94.1%
不過這中間差異的1%
並不是減少羊穿所保護到的小孩
而是羊穿多診斷出約1%的非唐氏症的染色體異常。
-
看到這裡
小弟不禁再次由衷地佩服我們的產檢技術
-
NIPT的檢出率確實如先前所說的非常高
我之前說是99.7%的準確率
而這個實驗中是100%
所以NIPT確實準確
一千個唐氏症高風險的孕婦,並沒有漏掉任何一個
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NIPT也的確減少了許多抽羊水的產婦
但令人意外的是
減少了那麼多人沒有去抽羊水
破水跟胎死腹中的比例也並沒有因此下降。
-
另外
更重要的一點是
羊膜穿刺組還提供了其他非唐氏症的染色體異常的診斷力。
-
這篇文章的作者
在最後的結論中寫道:
經過了2000多人的大規模分組研究,
針對唐氏症高風險的族群
如果你先進行NIPT再選擇性地進行羊膜穿刺
並沒有辦法有效的降低流產率。
-
參考資料:Effect of Cell-Free DNA Screening vs Direct Invasive Diagnosis on Miscarriage Rates in Women With Pregnancies at High Risk of Trisomy 21A Randomized Clinical Trial JAMA. 2018;320(6):557-565.
-
所以
如果妳問我
我是唐氏症高風險族群
我要選擇做NIPT還是直接抽羊水
-
依據這篇研究
我會跟你說
目前看起來
NIPT對於唐氏症的診斷是可以信任的
但是羊膜穿刺有可能能夠抓出其他非唐氏症的染色體疾病
-
至於破水風險嘛
妳兩種選擇的結果其實是一樣的。
-
當然啦
臨床情境千百種
小弟也不知道標準答案
僅提供研究數據給您參考
剩下的還是需要自己去衡量才行
-
以上
一些淺見
提供參考
--
~鍵盤婦產科 威廉氏後人~
臉書蒐尋 : 鍵盤婦產科 - 威廉氏後人
粉絲專頁 : https://www.facebook.com/mrwilliams999
網誌連結 : https://mrwilliams999.blogspot.tw
-
nature medicine中文 在 Prudence Liew 劉美君 Facebook 的最讚貼文
Karmapa on Europe's Changing Times - Exclusive interview: "Life is Change"
噶瑪巴為‘歐洲時代變遷’發言 – 獨家訪問:“生命是改變”(3 / 4)
The whole article is divided into 4 parts. They will be posted within this month. 全文共4節,在這個月之內刊登。
( PLEASE SHARE 請分享)
[Q / 問:] Pope Francis' style is changing the relation between Catholic Church and faithful in a way closest to the reality of people's lives. Do you think it's possible to adapt the traditional religious systems to the contemporary world without the risk of loss in terms of rules and doctrine?
教宗方濟各的風格改變了天主教與信徒的關係,令到宗教最能貼近人們生活現實。你覺得有沒有可能讓傳統宗教系統適應現代世界,而沒有喪失戒條和教義的危險?
[A / 答:] What I believe as a Buddhist, although Buddhism doesn't really have a belief system at all, so rather I should say what I understand, is that philosophies, religions, rituals, science, medicine, politics, economic science, agricultural science, all of these are just tools, nothing more, and at the end of the day, what we are supposed to do with these tools, or the nature of these tools, these methods, these means, is to bring awareness, to provide awareness to those who seek. All of these means are just a medium; all of these are languages. And we use these languages to make everyone aware of what is what, how things function, what is the nature of things, in the simplest of ways and the most elaborate ways, and that's about it.
作為一位佛教徒,我相信佛教並沒有一個信仰系統。那麼我寧願說:哲學、宗教、儀式、科學、醫學、經濟學、農業學,這些全部莫過於是工具。最終,我們應該利用這些工具或其性質、方法、途徑,讓在尋找的人得到覺知。這些工具全是媒介,全是語言。我們莫非用這些語言,最淺易、詳盡地,讓每人知道那是什麼、事情怎樣運作、事情的本質。
And so therefore, whoever practices being an example of awareness is an object of gratitude and respect, genuine gratitude and respect. Because what they are doing is bringing the inspiration that no matter where we come from, no matter who we are, no matter our background, no matter the language we speak, we can become aware of the meaning of this existence, the purpose of this existence, and so eventually, or in absolute, in ultimate, there is no doctrine to be lost, because there never was one.
因此,誰人值得我們效法為覺知的榜樣,我們也應該向他致謝、尊重,真正的致謝和尊重。因為他們能啟發我們,讓我們知道無論我們從哪裡來、我們是誰、我們說什麼語言,我們都能夠覺知道存在的意義、存在的目的。因此在究竟終極的層面,不會失去教義,因為它從未存在過。
All there is, and all there will ever be, is clarity, clarity meaning excellence in a way, like beauty or truth, which is not a doctrine at all but the nature of the way things are - that a person practicing compassion or loving kindness on one side of the world, and another at the opposite end of the world - both in their own ways, their own language, their own culture, no matter how different they may be, no matter how different they look - that excellence has no border. That quality, that beauty, that truth has no border at all. There is no difference - we cannot separate that excellence in any way, and therefore it is sometimes described as timeless. However, we do have lots of different tools, languages, mediums to describe that excellence. And so of course the languages or the tools or the means that we utilise will always be different of course. As life is always changing, that language will always change. For example, the English language has always changed, ever since its conception, one could say; and it will continue to change - in a hundred years time it will be very different from how we use the English language right now - very, very different.
唯有澄明存在。澄明代表卓越,像美和真。這完全不是一種教義,而是事物的本質。一個人在世界的一角修持慈悲,另外一個人在另一角同樣在修持。無論他們方法、語言、風俗、樣貌有多不同,卓越也是無邊界的。那質量、美及真是沒有邊界的。沒有分別– 無法分割卓越,因此有時候它被譽為是永恆的。但我們可以用很多不同的工具、語言、媒介來描述卓越。當然,我們一定會用各種不同的語言、工具或媒介。因為生命是無常的,語言也是無常。比如,英語從開始到現在,它已經轉變,也繼續轉變。過百年後,應用英語時會大大不同 – 非常非常不同。
So therefore, deep down there is no real need to worry that we will lose the doctrine as such, because there never was one - it was just a means, it was just a language. All there is that excellence, which is, in one way, clarity - clear, transparent.
因此,在深層裡不需要擔心失去教義,因為它從來未有存在。它只是一個工具、語言。唯有卓越,即是澄明 – 清晰、透明。
We cannot be bordered or gapped or separated by anything.
我們不能被包圍、破開或分割。
Compassion practiced by a mute individual and a very very literate one is the same. One might not be able to express it in words, but the experience and the expression is the same.
當一個啞巴跟一個語文能力很強的人同樣在修持,他們修持的慈悲是一樣的。可能沒法用言語形容,但經歷和表達是一樣。
[Q / 問:] What would you say to the Pope?
你會對教宗說什麼?
[A / 答:] I would like to express to him my deepest respect for carrying his responsibility for others' benefit.
我想對教宗作最深致敬,因為他執行利益眾生的任務。
英文原文:http://www.agi.it/…/karmapa_on_europes_changing_times_-_li…/
圖片來源:https://www.facebook.com/17th.Karmapa/
(中文翻譯由本FB翻譯小組負責。若有錯漏,請見諒。節錄或載列文章內容以原文為準。)
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