Death Studies最新文献

The issue of medically-assisted dying in pediatric care, including euthanasia and deep sedation, is ethically complex. Despite its relevance, no research has applied Information Integration Theory to evaluate the acceptability of these practices in pediatric care, which is what we did in the present study. A sample of 166 French laypeople read 54 scenarios involving end-of-life situations involving children and assessed the acceptability of a physician's decision in each one. Scenarios included four factors: child's discernment capacity, child's request to die, parental consent, and physician's action. Parental consent and the child's request were the most influential factors in respondents' judgments, followed by the child's discernment and physician's action. Cluster analysis revealed four groups: "Situation-dependent," "Always acceptable," "Not acceptable except in rare circumstances," and "Parental consent." Most people were sensitive to situational factors influencing the acceptability of children's medically assisted dying.

Systematic collection of outcome measures within suicide bereavement support is vital in building the sector's evidence base. However, there is currently limited understanding around the appropriate and sensitive use of outcome measures. Following the scoping review methodology, a literature review was undertaken to map how programs and interventions that assist individuals bereaved by suicide or other sudden, traumatic deaths gather outcome measures. The search strategy identified 1145 papers, of which 49 met the inclusion criteria. The review identified many ways that outcomes are captured, with custom tools being commonplace. Among standardized tools, the Grief Experience Questionnaire (GEQ) and Beck Depression Inventory (BDI-II) emerged as frequently used. Most articles provided some form of justification for their chosen outcome measure methodology, often citing psychometric robustness over consideration of the impact on service users. The review underscores the need for careful consideration when selecting outcome measure tools or approaches in sudden death bereavement interventions.

Coping strategies are key adjustable elements mediating the relationship between risk factors and grief outcomes. It is essential to assess coping correctly. Scales based on the Dual Process Model of Coping with Bereavement have tended to confuse coping strategies and symptoms. The Coping with Bereavement Questionnaire was created to address such shortcomings. This article uses two datasets from Belgian studies to assess the applicability of the items as well as the factor structure of the scale. Logistic regressions revealed nine items as less applicable to a more diverse bereaved sample than people who lost their intimate partner, leading to their exclusion. Factor analyses revealed and confirmed a three-factor structure of coping strategies describing the bereaved's efforts to (1) accept the death and look to the future, (2) avoid thoughts and feelings, and (3) maintain the bond with the deceased. Theoretical issues related to the DPM are discussed.

This paper examines the aftermath of the Philippine government's anti-drug campaign under President Rodrigo Duterte, focusing on the impact on families of victims of extrajudicial killings (EJKs). Drawing on fieldwork conducted in Manila, the research explores how these families navigate loss and attempt to reclaim dignity and humanity for their loved ones. The study reveals the formation of a community of "necro-activists" comprising journalists, religious figures, and medical professionals who support victims' families in seeking justice and remembrance. Through interviews with photojournalists and victims' families. This paper highlights the transformative role of human remains in asserting the victims' agency beyond death. The research shows how forensic processes and religious rituals contribute to the reclamation of individual identities and challenge the state's dehumanizing narratives. By examining the evolving meanings of EJK victims' remains, this study sheds light on the broader socio-political implications of state violence and memory-making in the Philippines. The analysis situates this research within a global context of human rights and memory studies, drawing parallels with other regions affected by state-sponsored violence. Ultimately, this paper argues that the remains of EJK victims serve as powerful symbols that challenge state impunity and embody the resilience of communities seeking accountability and dignity amid pervasive violence.

Death is often considered the end of the story, and indeed the end of politics. The papers in this special issue demonstrate however that this is far from the case. They probe the transformations and transitions of the dead across varying cultural and social contexts, and time periods, and reckon with how human remains are repurposed, mobilized, represented, and integrated into larger narratives, including evidentiary, memorial, political, and emotional. They also understand the dead as complex and lively actors in the various ways they provoke the living and impact the way we think about larger political, cultural, and ethical questions. Collectively, the papers raise critical questions about how we understand the social, cultural, communal, religious, and political significance of human remains and of what remains in the aftermath of violence.

Grievers recall memories from both the life of the deceased and the dying days, but differences in recall across these memory types are not well-characterized. In this study, 100 bereaved German adults described up to ten important memories of a deceased close other (M = 7.86). Memories from the dying days were classified into: final memories, health transition events, last time events, and temporal markers. Among those who provided at least one dying days memory (73%), these memories were reported to be recalled privately and shared socially more often than memories from the deceased's life. Memories from the dying days were rated as less emotionally positive than those from the life, and contextual factors from the loss shaped memory recall frequency and emotional valence. Results underscore the need for appropriate end-of-life care to lay a foundation for adaptive remembering and suggest the relevance of dying days memories in therapeutic settings.

The prompts "What emotions does the thought of your own death arouse in you?" and "What will happen to you when your body dies?" have been used to induce anxiety in Terror Management Theory. The current study investigated how the responses to these prompts may reveal cross-national differences by using a text-mining approach. Undergraduates in the US (n = 298) and Japan (n = 212) participated in the study. Across both groups, anxiety was the most common emotion. Cross-national differences also emerged, such that students in the US were more likely to mention sadness, funeral, and religiosity for the first prompt, and acceptance, spiritual change, and religiosity for the second prompt. Students in Japan were more likely to mention regret for the first, and sadness, emptiness, and funeral for the second prompt. Results revealed differences and similarities in thoughts and emotions people associate with when thinking about own death.

Parents who experience the trauma of losing an only child are called "shidu" parents in China. There are individual differences in post-loss outcomes.1,061 Chinese shidu parents were asked to complete questionnaires assessing prolonged grief, post-traumatic stress, and depressive symptoms. The mean age of the sample was 59.68 (SD = 7.52), with the average time since the loss was 9.46 years (SD = 7.05). Most participants were female (62.3%). The main cause of the loss was an unnatural case (52.7%). Latent profile analysis was used to identify similar symptom patterns. Network analysis was used to explore the relationships among symptoms within different subgroups. A two-profile model based on symptom severity identified a "low symptom severity" subgroup (n = 419) and a "high symptom severity" subgroup (n = 642). In the low symptom severity subgroup network, the most central symptoms were loss of interest, feeling numb, and meaninglessness. In the high symptom severity subgroup network, the most central symptoms were physiological cue reactivity, emotional pain, and feeling easily startled. Individual differences in the post-loss outcomes of Chinese shidu parents are reflected not only in symptom patterns but also in the relationships among symptoms.

End-of-life care options in Australia, recently including Voluntary Assisted Dying (VAD), are available to people in prison. Little is known about how the public perceives this right. We aimed to identify the attitudes of the public by conducting a qualitative content analysis of comments across four Australian online news media outlets discussing the first case of a person in prison being granted VAD (a sexual offender). From 434 comments, we identified four overarching categories: not punished enough; unsupportive of VAD; approving of VAD; and negative characteristics of VAD recipient and other stakeholders involved. Most comments were punitive, highlighting the opinion that VAD was escaping punishment and reflected a tension between the rights of the individual versus the perceived rights of the community. We highlight the risks these attitudes can pose in terms of providing end-of-life care to people in prisons.

While much attention is paid to what happens to dead bodies after political violence, disaster, or atrocity, less attention has been paid to body parts, despite the wide-ranging efforts, both material (often forensic) and discursive, to reconstitute or resuscitate the whole dead body. Materializing the whole body is often considered key to truth-telling mechanisms and for closure for family members of the missing and dead, thus the body part is often posited as a problem in need of a solution. We are seeing, largely due to advances in forensic technologies, an increasing belief that all body parts can be identified and distinguished from other materials, and should, therefore, be recovered and repatriated to the whole body in its death. To explore this dynamic, I make two key arguments. First, I suggest that reassembling bodies is framed as a mechanism of re-subjectification that is key to reconciliation and justice after political violence. A body part is an object, but a dead body is in most contexts still considered a subject, even dead, so putting a dead body back together is considered re-humanizing and gives the dead body back its political agency. Second, I suggest that when this cannot be done materially due to the obstacles posed by modern warfare, we often see governance techniques that seek to do so discursively.