GERIATRIE : COMMENT PRÉVENIR LES ESCARRES CHEZ LES PERSONNES ÂGÉES ? 1897

Dr Moussayer khadija, 1 y.

- Science - Society - Health -

3.5 min read.

DES ESCARRES MAL SOIGNEES PEUVENT PRECIPITER LA PERSONNE ÂGEE DANS LA DEPRESSION ET MÊME LA MORT L’escarre est une plaie ouverte, qui se forme à l’endroit où la chair est prise en étau entre l’os et le support (matelas, fauteuil) pendant plusieurs heures chez une personne obligée de garder le lit ou ayant perdue son autonomie. Sa fréquence n’est pas toujours bien appréciée mais on peut estimer néanmoins qu’au moins une personne âgée sur deux en sera touchée plus ou moins gravement. Outre les souffrances physiques, elle est en effet dévalorisante. Elle provoque souvent la survenue ou l’accentuation d’un phénomène dépressif. QU'EST CE EXACTEMENT QU'UNE ESCARRE Quand une personne alitée repose plusieurs heures sur les mêmes points d’appui, la chair est alors compressée à ces endroits, freinant ainsi la bonne circulation du sang et l’oxygénation du sang. Une fois en état d’hypoxie (terme médical pour désigner un manque d’apport en oxygène au niveau des tissus de l’organisme), les tissus vont se dégrader très vite. Le passage du stade d’érythème (rougeur cutanée) à celui d’ulcère (plaie ouverte) peut prendre seulement quelques heures. Selon la classification la plus utilisée, le processus se décline en plusieurs phases de développement : - stade 0, rougeur apparaissant mais disparaissant quand on appuie dessus ; - stade 1, rougeur ne blanchissant pas sous la pression du doigt ; - stade 2, désépidermisation : arrachement cutané touchant l’épiderme et éventuellement le derme, dont une variante au niveau du pied est la phlyctène (ou ampoule) hémorragique ou séreuse, selon qu’elle contient ou non du sang ; - stade 3, nécrose : plaie profonde avec plaque de nécrose recouvrant en général des tissus sous-jacents dévitalisés ; - stade 4, ulcère : plaie ouverte profonde, résultant le plus souvent d’une escarre de stade 3 après élimination des tissus nécrotiques ; les muscles sont touchés, au point que l’on peut voir tendons et articulations à nu. Une autre classification utilisée repose sur une cartographie des couleurs et un raisonnement en termes de pourcentage des couleurs QUELS ENDROIT DU CORPS DOIVENT ÊTRE SURVEILLES ? 40 % des escarres siègent au sacrum (le sacrum, au bas du dos, est formé de la soudure des 5 vertèbres sacrées) et 40% aux talons. Les autres localisations les plus fréquentes sont les ischions (l’ischion est l‘ un des trois os qui sont soudés chez l’adulte pour former le bassin : il supporte le poids du corps en position assise) et le trochanter (les protubérances de la partie supérieure du fémur) ainsi que, par ailleurs, l’occiput en pédiatrie. Pour le malade en fauteuil, roulant ou non, on surveillera : la nuque, les omoplates, les fesses et les talons. Pour le malade couché sur le côté, on surveillera : les trochanters, la face interne des genoux et les faces internes/externes des pieds. Pour le malade sur le dos, on surveillera : l’occiput, la nuque, les omoplates, les coudes, les crêtes iliaques, le sacrum, les fesses, la face interne des genoux et les talons. QUELS SONT LES FACTEURS DE RISQUES ? Ils sont multiples. Quelqu’un qui ne gère pas bien son capital santé, ne se nourrit pas et/ou ne s’hydrate pas correctement présente plus de risque. L’escarre guette également, tout particulièrement les sujets atteints : - de troubles de la conscience et de neuropathie ; - d’artérite, de problèmes vasculaires, d’hypertension ou d’insuffisance cardiaque ; - des conséquences physiques de maladies auto-immunes (polyarthrite rhumatoïde, lupus, scléroses en plaques…) - d’anémie et, de façon générale, de tout problème nécessitant une hospitalisation. QUELS GESTES PRÉVENTIFS ? - Observation régulière de l’état cutané à chaque changement de position et lors des soins d’hygiène. Une rougeur qui subsiste à la pression d’une palpation doit immédiatement alerter. - Corps étrangers : les sondes urinaires ou les lunettes à oxygène sont à surveiller car sources d’escarres. - Nutrition : l’entourage (famille, personnel soignant) doit surveiller l’appétit de la personne âgée, une perte de poids rapide favorisant en effet l’escarre. Au besoin, il faut enrichir ses plats et veiller à ce qu’il reçoive, notamment, une ration protéinique identique à une personne plus jeune et active car la personne âgée synthétise moins bien les protéines et va avoir besoin d’en consommer plus en cas d’escarre. Il faut également veiller à une bonne hydratation, variée si possible (eau, tisanes, jus de fruits…). La capacité à se nourrir correctement est centrale dans le processus de cicatrisation. - Sensibilité : la sensibilité cutanée de la personne est diminuée si on s’aperçoit qu’elle ne change pas de position spontanément en l’espace d’une demi-heure. Il faut alors planifier des changements de position environ toutes les 2 heures pour solliciter d’autres points d’appui. - Hygiène : Il est important de maintenir la personne au sec en évitant les risques de macération QUELS SONT LES PREMIERS SOINS ? – Nettoyage de la plaie et de son pourtour : employer l’eau et le savon ou du sérum physiologique. L’intérêt des antiseptiques ou des antibiotiques n’est pas démontré en l’absence d’infection. La plaie ne doit pas être asséchée mais, après les soins, on peut tamponner légèrement avec une serviette douce. – Traitement de l’escarre constituée : La détersion est nécessaire sur les plaies nécrotiques et/ou fibrineuses, soit mécaniquement soit à l’aide de pansements. Les matières mortes et le sang issu des capillaires sanguins endommagés produisent en effet une masse au fond de la plaie. Cette masse, souvent dure et sèche, s’oppose au processus de reconstruction cellulaire et donc à la cicatrisation. La colonisation bactérienne est, par ailleurs, constante dans les plaies chroniques : différente de l’infection, elle est utile à la cicatrisation et doit être simplement contrôlée par un nettoyage et une détersion soigneuses des tissus morts. QUELS SONT LES GESTES A PROSCRIRE – Pas d’utilisation de produits agressifs (éosine, alcool, antiseptique), de glace sur la plaie, de chaleur (sèche-cheveux par exemple) pour sécher la plaie. Ces gestes détruisent la flore cutanée alors qu’elle est une barrière aux infections. – Pas d’utilisation d’huile essentielle. – Pas de massage des rougeurs – Pas de gestes brusques pour lever le malade ou lui tirer les draps, sous peine de provoquer des coupures de la peau. Dr MOUSSAYER KHADIJA Spécialiste en Gériatrie EN SAVOIR PLUS 1/Liens utiles : - Société Française et Francophone des Plaies et Cicatrisations, rubrique Escarres http://www.sffpc.org/index.php?pg=connaiss&rubrique=escarre - Conférence de consensus publiée par la Haute Autorité de Santé http://www.has-sante.fr/portail/jcms/c_271996/prevention-et-traitement-des-escarres-de-ladulte-et-du-sujet-age - Claire Dubois, Prévenir et soigner les escarres : nouvelles recommandations, 2013 http://www.actusoins.com/13601/prevenir-et-soigner-les-escarres-nouvelles-recommandations.html

Dr Moussayer khadija

Dr MOUSSAYER KHADIJA الدكتورة خديجة موسيار Spécialiste en médecine interne et en Gériatrie en libéral à Casablanca. Présidente de l’Alliance Maladies Rares Maroc (AMRM) et de l’association marocaine des maladies auto-immunes et systémiques (AMMAIS), Vice-présidente du Groupe de l’Auto-Immunité Marocain (GEAIM)

5100

THE ENCHIRIDION - I 2031

Bluwr X Commons: Epictetus, 2 y.

1.1 min read.

There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm. Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

THE ADVENTURES OF TOM SAWYER - PREFACE 2133

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 2189

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.