Death Studies最新文献

This qualitative study explored the mortality salience effect as it manifested in the dreams of Israelis in the aftermath of the Hamas terror attack on October 7, 2023, and during the ensuing war. Over a two-month period, a sample of 242 dreams was collected via an online survey. Two forms of thematic analysis, namely, inductive and deductive, were utilized. Viewed through the theoretical lens of terror management theory, the findings suggest that exposure to the attack's horrors and the resulting strong mortality salience were reflected in the participants' dream contents. This indicates that the anxiety-buffering roles of the three psychological coping mechanisms-cultural worldviews, self-esteem, and close personal relationships-have been compromised. The examination of collective dream content offers a glimpse into subtle human psychic processes and how they might be affected during times of national trauma that necessitate robust psychological mechanisms to cope with the heightened mortality salience.

The current qualitative interpretative phenomenological study explored the intricate experiences of Israeli adults who lost a parent during childhood and subsequently navigated the challenges of adapting to a stepfamily dynamic. Through semistructured interviews, nine participants revealed three key themes: "Unbreakable Bonds: Loyalty to the Deceased Parent," illustrating efforts to preserve the original family structure amid changes; "Replacement Bonds: Loyalty to the New Parent," depicting the loyalty conflicts arising when connecting with a stepparent; and "Harmonic Bonds: Loyalties to All Three Parents," showcasing instances in which bereaved children successfully maintained connections with their deceased parent while forming meaningful relationships with their stepparent and living biological parent. The study findings informed a model elucidating the dialectical stance family members may adopt in response to such complexities. The model emphasizes the prioritization of orphaned children's emotional needs in a pyramid-shaped family structure, in which the psychological presence of the deceased parent remains integral.

Religion and spirituality often influence how people experience illness, death, and grief. The roles of religion and spirituality for parents who have lost a child to cancer remain underexplored. This study aimed to describe how cancer-bereaved parents talk about religion and spirituality when reflecting on their experiences. Participants whose children died of cancer one to six years prior to participation completed a one-on-one semi-structured interview. Interview transcripts underwent qualitative analysis. Content pertaining to religion and/or spirituality underwent subsequent in-depth analysis to identify themes. Of 30 interviews analyzed, 28 contained religion/spirituality content. Four themes arose: (1) life after death, (2) divine control, (3) evolution of faith after loss, and (4) religious and spiritual interactions within the medical community. The absence of supports for religious and spiritual needs represents a gap in bereavement care. Future work should clarify needs and explore potential interventions.

The present study sought to explore motivations (affective, relationships, life events, injury/medical diagnosis) in suicide notes (N = 49) from the U.S. Authors ranged in age from 18 to 74 years and were majority male (73.5%). Four raters analyzed the notes and, through a series of meetings, came to a consensus on the motives behind each note writers' suicide in terms of the broader motivational themes and the narrower second-level themes. All notes were primarily affectional in nature, with some gender and age differences. For example, suicide notes from males frequently refer to financial hardships whereas suicide notes from females were more focused on lowered self-worth and notes written by younger persons focused more on affect and relationships, while notes written by older adults focused on life events and marriage difficulties and separation. Findings illuminate the varied nature of suicide motivations but also highlight important patterns across groups.

Although scholars note advantages and disadvantages to using humor and profanity, influential leaders in the Death Positive Movement (DPM) use both message features to motivate end-of-life (EOL) advance care planning (ACP). Through the lens of expectancy violations theory (EVT), this study examined relationships between perceived humor, profanity in messages, trait profanity use in receivers, perceived offensiveness, perceived speaker effectiveness, and perceived message effectiveness. Participants (N = 604) were randomly exposed to a podcast about ACP containing clean humor, profane humor, or no humor. Results indicated that profanity and perceived humor were positively related to offensiveness, and offensiveness was negatively related to perceived speaker and message effectiveness. When perceived as non-offensive, perceived humor was positively related to perceived speaker and message effectiveness. Surprisingly, profane messages offended profane receivers more than they offended less-profane receivers. These results suggest that to be maximally effective, ACP motivators should use humor cautiously and avoid profanity.

Death is the commonest, incomprehensible, and inescapable reality confronting humanity in all nations and cultures. However, cultures vary in their conceptions of death, grieving and mourning rituals. Among the Akan of Ghana, mourning and funeral obsequies are essential cultural and spiritual practices. In this article, we draw insights from our reflective lived experiences and critical literature review to explore mourning and death rituals among the Akan as a stratified cultural system that reflects and reproduces broader gender patterns of masculinity and femininity in Ghana. We discuss the concept and cultural significance of mourning and bereavement practices, and further examine how socio-cultural notions of gender shape mourning and death rituals in Ghana. We argue that, as in many social and economic spaces in Ghana, funeral obsequies and bereavement practices represent sites for enacting and reproducing masculinity and femininity. The deleterious health and psychological consequences for men and women are further discussed.

Suicidal thoughts and behaviors (STBs) are a significant public health problem. This study aims to examine the validity and reliability of the Turkish version of the Suicide Cognitions Scale-Revised (SCS-R). Participants (N = 442, age range: 18-29 years) completed the SCS-R, the Beck Depression Inventory, the Inventory of Statements About Self-injury, the Suicide Probability Scale, and the Suicide Rumination Scale. Principal component analysis showed that the SCS-R consisted of a single factor and that the SCS-R could differentiate between participants at high risk and low risk of suicide. High-to-moderate positive associations were found between the measures of depression, suicide probability, suicide rumination, and non-suicidal self-injury and suicide cognition. The Turkish version of the SCS-R has good psychometric properties. This scale can be used to screen for cognitive patterns that are most prone to suicide and to manage such cognitive characteristics, which are important steps for preventive interventions.

This study investigated self-criticism, anger rumination, and death distress in wellbeing after one of the most devastating natural disasters of this century. The study included 399 participants from 56 different cities across Türkiye. Participants were from 3 groups: those who themselves or one of their nuclear families are earthquake survivors (group 1), those who had a loved one other than a nuclear family member who was an earthquake survivor (group 2), and those who were deeply affected by the earthquake through media networks (group 3). Results showed that women experienced higher death distress and anger rumination and lower mental wellbeing compared to men post-earthquake. Individuals in group 1 had significantly lower mental wellbeing and higher death distress than groups 2 and 3. However, the effect size of this significant differentiation depending on earthquake experience was small. Moreover, anger rumination and death distress fully mediated the link between self-criticism and mental wellbeing.