Omega-Journal of Death and Dying最新文献

This paper outlines a new approach to using participants' self-identified temporal triggers to center data collection around meaningful time periods as it pertains to coping with loss and trauma. We describe the utility of ecological momentary assessment and wearable technology as tools for time-informed data collection; and provide a study protocol for a recent study in which we paired these approaches to gather data from adult respondents who had lost a loved one. Data collection included two phases: a baseline phase and a target date phase. The target date phase was centered around the participant's self-identified temporal trigger. Several lmitations to this mode of data collection are disucsed. The overall approach is client centered and more accurately captures the lived experiences of individuals coping with loss and trauma. Data of this kind will begin to highlight the psychological and physiological impacts of anniversary dates among survivors of trauma and loss.

This cross-sectional and correlational study was performed in order to determine the relationships between the perceived loneliness and social support levels of Turkish oncology patients, as well as their quality of life and symptom management. A total of 370 oncology inpatients participated in this study. Data were collected using, the FACT-G Quality of Life Scale, the Multi-Dimensional Scale of Perceived Social Support (MSPSS), the UCLA-Loneliness Scale (UCLA-LS), and the Edmonton Symptom Assessment Scale. A negative advanced significant relationship was found between the MSPSS total scores (r = -0.754, p < 0.01) and the UCLA-LS total scores. As the social support levels of the patients increased, their loneliness levels were seen to decrease and their quality of life was seen to increase. The patients were found to experience the symptoms of fatigue, worry, and feeling unwell more often as their loneliness levels increased and social support levels decreased.

Current research surrounding the experiences of hospice staff is significantly underdeveloped. Additionally, the stigmatisation of death in Western society has formed delusions of hospice care amongst the general public. These findings gained an insight of the lived experiences of six hospice staff across England and Wales, through an interpretative phenomenological analysis. Eight superordinate themes were identified; 'COVID-19 as a barrier to care delivery', 'Discomfort is key for personal growth', 'Self-preservation is paramount', 'Psychological impact of hospice environment', 'Internal conflict surrounding life and death', 'Complexities of a firm belief system', 'Utopian view of hospices' and 'Colleagues are a pillar of support'. All narratives shared overarching themes on growth, acceptance, and morality. These findings have future implications at the organisational level, identifying areas for adjustment for employee wellbeing. Furthermore, this may also educate aspiring end-of-life care staff in preparation for the reality of hospice environments.

Previous work has established that gender, age, and self-control can predict Death Anxiety (DA), the distress that centers around thoughts of one's mortality. However, it has not been determined if DA is associated with Delay of Gratification (DG; a tendency to forgo immediate rewards to receive a more favorable outcome in the future), attitudes toward gender roles (as compared to gender identity itself), and Death Reflections (DR; positive goals that occur when contemplating death). To examine these relations, 131 adults (45% women; aged 23-67 years) completed questionnaires that assess these constructs. We found that greater DG, egalitarian gender role attitudes, and engagement with DR were all associated with reduced DA. Gender identity was not associated with any variable, including DA. Age correlated independently with DA, but not when included in the regression models. These results demonstrate that elements of self-regulation and prosocial attitudes may predict baseline DA.

Research in Terror Management Theory finds that close interpersonal relationships (e.g., parents, romantic partners) mitigate threat reactions to reminders of mortality. Parasocial relationships (imagined relationships with media personalities) afford many of the same benefits as interpersonal relationships. Do these benefits extend to mortality concerns? We investigated whether those with strong parasocial attachments were differentially influenced by reminders of death. Results showed that those with strong parasocial relationships had more defensive reactions to a mortality prime, suggesting that such attachments may not afford the same existential benefits given by close human others and may instead indicate a heightened vulnerability.

Older adults deal with age-related challenges concerning death and dying. Their cognitive and emotional interactions on burial arrangement, funeral expenses and body disposition encapsulate interment stresses. This grounded theory research underscored the development of interment stress among Filipino older adults (n = 26). A three-stage (Yielding, Inflowing and Discharging) model, 'The spillway for cognitive and emotional interactions of interment stress' represented interment stress as a cognitive and emotional interactive process experienced by older adults. The emergent model may be vital to offer death awareness and preparation, and a basis for creating appropriate programs to cope with the interment stress among older adults. This interment stress framework may also contribute to geriatric and gerontological psychology focused on promoting the older adults' psychological well-being and assist in achieving harmonious aging. Ultimately, the findings hope to achieve advances on individuals' and organizations' management of older adults' interment stress within personal, social and professional context.

Interest in voluntary assisted death (VAD) has been growing among researchers, policy makers and the public. This study aimed to explore older adults' perspectives on VAD in Australia. Using purposive sampling, 15 adults ≥65 years participated in in-depth semi-structured interviews. Interpretative phenomenological analysis identified four themes: cultural reflections; beliefs and worldviews; health aspects; and fabric of life. Participants expressed a desire to have control over end-of-life options, challenged by religious beliefs. Participants expressed concern that VAD legislation could leave people vulnerable to coercion and saw a need for safeguards. Reasons for and against supporting and utilising VAD were discussed. Physical illness was seen a more compelling reason for VAD than mental ill-health. Finally, connections to life and other were discussed, and being able to do the things one loved were named aspects of what it meant to live a good life. Implications are discussed along with future research directions.

New Orleans is no stranger to trauma. The Crescent City has a vast history of environmental calamities and oppression. Yet, New Orleans is renowned for its "joie de vivre"-or "love of life." Specifically, this community is known for its unique practice of second-line parades. Researchers have noted the healing power of second-line processions, but none have analyzed the practice and psychology of this ritual through a trauma-informed lens. The aim of this conceptual paper is to begin the conversation, rather than deliver hard fast conclusions, on the potential therapeutic function of second-line parades in response to grief. Relevant literature is presented to illustrate second-line parades, trauma theory, and to provide evidence that the therapeutic effects of second-lining may, in part, be explained by trauma theory. This paper concludes with remarks on conceptualizing the second-line funeral as a sophisticated trauma-informed approach to grief and a note for future research.

Thanatologists who have researched mortuary beliefs and practices from around the world posit that many societies differentiate between good and bad deaths. The current study utilized in-depth interviews with 30 Akan culture experts to investigate what the Akan ethnic group of Ghana considers to be good death. The results show that Akan good death is natural harmonious death that occurs at advanced age. The deceased would also have experienced a meaningful life devoid of immorality or turpitude. While the bodies of decedents of Akan bad deaths are interred without much ceremony, good deaths are associated with elaborate burial rites and funerary obsequies that serve to honor the decedent. Findings show that Akans generally aspire to achieve a good death, be granted solemn burial rites, and to receive a fitting funerary celebration that would launch them on a journey to join ancestral kin in the hereafter.

Funeral workers (FWs) work within increasingly medicalized and commodified death-management systems. This study explored Worker Health and Safety (WHS) impacts in contemporary death management on Australian and Irish FWs. Mixed methods combined a survey and interviews. Survey data were descriptively summarized, interviews thematically analyzed, and a schematic systems model developed of the combined results. Survey participants (n = 45) reported psychosocial hazards from work pressures, competition, and fatigue. Psychosocial hazards were more frequently reported than physical hazards by Australian FWs. Physical hazards were of greater concern to Irish FWs. Themes from 11 interviews were: Personal Attributes, Work Demands, and Socio-Cultural Context. All FWs reported conflicts between individual capacities, work demands, and resources, resulting in hazardous personal states including difficulty sleeping and stress. Respectfully manually handling human remains and "event management" demands for increasingly elaborate funerals created negative WHS impacts. This research informs risk management for FWs and other workers in the increasingly complex death-care industry.