Death Studies最新文献

How we think and feel about death and dying affects how we live our lives and our opportunities for healthy aging. This scoping review, using the PRISMA guidelines and drawing on the World Health Organizations public health framework for healthy aging, examined the personal, health and environmental factors associated with attitudes toward death and dying in persons 50 years and older. Most of the 74 eligible studies focused only on negative attitudes to death and few studies investigated the comprehensive range of factors that influence attitudes to death and dying. In the context of population aging and the United Nations Decade of healthy aging (2021-2030) attention to death attitudes and the factors that influence them are imperative to enable current and future generations to age and die well.

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.

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.

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.

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.

Insurgents' funerals play a significant role in the conflict between Turkey and the Kurdish insurgent group PKK (Kurdistan Workers' Party) for both parties. This article examines the dual features of the insurgents' funerals. While the Kurdish population seeks to reintegrate the dead into larger narratives of the "Kurdish liberation movement" and use funerals as a site for mobilization, the regime portrays the social and political lives of the dead manifested in the funerals as a matter of security and integrates them into larger security discourses. Kurdish mayors and deputies were dismissed from office and imprisoned for organizing and attending these funerals, and even for publicly displaying grief. In this article, I demonstrate how the social and political life of the dead that survives the biological death can still remain in the language and practices of security, and argue that securitization of funerals have a broader implication of leaving no space for the Kurdish Question to exist except for the realm of security.

The integration of forensic knowledge and associated practices into a growing number of human rights and humanitarian investigations, as well as transitional justice processes has led some scholars to claim a "forensic turn." This turn is marked by the rise of forensic practices as "necro-governmental" technologies that seek to deliver certainty to the living and to the state so that a new political order can be created, a new future ushered in (Rojas-Perez, 2017, p. 19). Yet is the forensic turn truly globalized? Focusing on the cases of Timor-Leste and Sri Lanka, this article probes how states and citizens in these post-conflict settings are attempting to manage the unsettling indeterminacies of dead and missing bodies largely without recourse to forensic expertise. These cases shed light on the novel forms of necro-governmentality and alternative modes of local knowledge production that emerge in settings where there is a relative absence of forensic expertise. They also show how the necro-governmental project of fixing the meanings and identities of the dead (forensic or otherwise) is always ongoing, never fully or finally complete. This is because the unsettling indeterminacies of missing and dead bodies allow those bodies to be drawn into intimate practices of care and mourning and more public political projects that can resist attempts to close off their meanings.

Terror Management Theory posits that reminders of mortality increase support for cultural values and negative views toward transgressors. However, little research has investigated how mortality salience can influence individuals' perceptions of victims who have suffered differing moral misfortune types. This study explored how mortality salience and moral misfortune types affect the perceptions of victims. One hundred forty-three participants were exposed to either mortality or control manipulation and were given five victim scenarios based on five moral foundations: harm, fairness, purity, loyalty, and authority. Participants rated the deservingness of help for the victim in each scenario. The results indicated that harm and purity transgressions elicited more help, while conservative individuals viewed purity victims less favorably under mortality salience. This suggests that mortality salience influences victim perceptions based on moral context. This study illustrates how mortality salience can shape perceptions of victim's deservingness.

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.

Suicidal behaviors are a significant concern in Latin American countries. However, validated scales in Brazil do not address all behaviors on the suicide spectrum. We aimed to adapt the Suicidal Behaviors Questionnaire-Revised (SBQ-R) for Brazil. The SBQ-R was independently translated, back-translated, and evaluated by experts-two thousand eight hundred ninety-eight participants (68.30% women; M = 27.42; A = 18-69) from Brazil. The SBQ-R items presented adequate reliability (ω = .86). Confirmatory factor analysis (CFA) confirmed the construct validity (χ²(df) = 52.707(2), p<.001; CFI = .997; TLI = .992; RMSEA = .052; SRMR = .024). Multigroup CFA indicated that the SBQ-R is invariant for gender, sexual orientation, race, and education level. The SBQ-R has convergent validity for depression (r = 0.61), anxiety (r = 0.49), stress (r = 0.49), impulsivity (r = 0.40), hopelessness (r = 0.60) and divergent validity, with gender and sexual minorities showing higher levels of suicidal behaviors. The Brazilian SBQ-R is designated for use by Brazilian adults. Future studies must investigate the predictive validity of the SBQ-R in clinical samples.