How do Funeral Practices Impact Bereaved Relatives' Mental Health, Grief and Bereavement? A Mixed Methods Review with Implications for COVID-19.

Those who are bereaved during the current COVID-19 pandemic are subject to restrictions on funeral sizes and practices. We conducted a rapid review synthesising the quantitative and qualitative evidence regarding the effect of funeral practices on bereaved relatives' mental health and bereavement outcomes. Searches of MEDLINE, PsycINFO, KSR Evidence, and COVID-related resources were conducted. 805 records were screened; 17 studies of variable quality were included. Current evidence regarding the effect of funeral practices on bereaved relatives' mental health and bereavement outcomes is inconclusive. Five observational studies found benefits from funeral participation while six did not. However, qualitative research provides additional insight: the benefit of after-death rituals including funerals depends on the ability of the bereaved to shape those rituals and say goodbye in a way which is meaningful for them. Findings highlight the important role of funeral officiants during the pandemic. Research is needed to better understand the experiences and sequalae of grief and bereavement during COVID-19.

Rituais fúnebres na pandemia de COVID-19 e luto: possíveis reverberações / Funeral rites in the COVID-19 pandemic and grief: possible reverberations / Rituales funerarios en la pandemia de COVID-19 y dolor: posibles repercusiones

Objetivo: compreender a ausência de rituais fúnebres na pandemia de COVID-19 no processo de viver o luto das famílias brasileiras que perderam entes queridos por COVID-19. Método: pesquisa qualitativa documental realizada em três jornais disponibilizados online. Foram analisadas 67 reportagens, divididas em duas categorias; a primeira trata dos sofrimentos psicológicos derivados do isolamento social, como ansiedade, depressão, solidão e medo; e a segunda trata das diferentes manifestações do luto e o efeito psicológico das perdas em meio à pandemia. Resultado: a ritualização da morte é indissociável do processo de elaboração das perdas. A ausência de rituais fúnebres, aliada ao distanciamento social, repercute de forma desafiadora para a sociedade e para os profissionais da saúde mental. Estratégias não presenciais de demonstração de afeto e elaboração da perda podem amenizar o isolamento imposto pela pandemia. Conclusões e implicações para a prática: o processo de viver humano é repleto de ritos de passagem e a ritualística na morte-morrer se mostra necessária para a vivência da despedida, da certeza do distanciamento ocorrido entre entes e família. Implica em modos resolutivos de registro emocional, mental e mesmo físico da expressão pública de sofrimento do enlutado e do não esquecimento do Ser à morte. Impacta na prática assistencial para o acolhimento, orientação e elaboração das perdas para a manutenção de vida saudável das pessoas enlutadas, o que propõe argumentos teórico-reflexivos no cuidado em saúde mental e na guarida de pessoas enlutadas decorrentes da pandemia

Objective: to understand the absence of funeral rituals in the process of living the grief process of Brazilian families who lost loved ones by COVID-19. Method: this is a qualitative documental research carried out in three newspapers available online. Sixty-seven reports were analyzed, divided into two categories; the first deals with psychological suffering derived from social isolation, such as anxiety, depression, loneliness and fear; and the second deals with the different manifestations of grief and the psychological effect of losses amidst the pandemic. Result: the ritualization of death is inseparable from the process of elaboration of the losses. The absence of funeral rituals combined with social dictatorship can have a challenging impact on society and mental healthcare professionals. Non-presential strategies for showing affection and elaborating the loss can ease the isolation imposed by the pandemic. Conclusions and implications for practice: the human living process is full of rites of passage and death-dying rituals prove to be necessary for the experience of farewell, of the certainty of the distance between loved ones and family. It implies resolving modes of emotional, mental and even physical recording of the public expression of the griever's suffering and not forgetting the Being's to death. It impacts care practice for reception, guidance and elaboration of losses for the maintenance of a healthy life for grievers, which proposes theoretical-reflective arguments in mental healthcare and in the shelter of grievers resulting from the pandemic

Objetivo: comprender la ausencia de rituales funerarios en el proceso de dolor de las familias brasileñas que perdieron a sus seres queridos por COVID-19. Método: una investigación documental cualitativa realizada en tres periódicos disponibles en línea. Se analizaron 67 informes, divididos en dos categorías; el primero trata sobre el sufrimiento psicológico derivado del aislamiento social, como la ansiedad, la depresión, la soledad y el miedo; y el segundo trata de las diferentes manifestaciones del dolor y el efecto psicológico de las pérdidas en medio de la pandemia. Resultado: la ritualización de la muerte es inseparable del proceso de elaboración de las pérdidas. La ausencia de rituales funerarios combinada con la dictadura social puede tener un impacto desafiante en la sociedad y los profesionales de la salud mental. Las estrategias no presenciales para mostrar afecto y explicar la pérdida pueden aliviar el aislamiento impuesto por la pandemia. Conclusiones e implicaciones para la práctica: el proceso del vivir humano está lleno de ritos de paso y los rituales de la muerte-morir resultan necesarios para la experiencia de la despedida, de la certeza de la distancia entre los seres queridos y la familia. Implica resolver modos de registro emocional, mental e incluso físico de la expresión pública del sufrimiento del doliente y del no olvido del Ser hasta la muerte. Incide en la práctica asistencial para la recepción, orientación y elaboración de las pérdidas para el mantenimiento de una vida sana de las personas en dolor, el cual propone argumentos teórico-reflexivos en la atención de la salud mental y en el refugio de personas en dolor producto de la pandemia

El lumbalú y las mujeres tejedoras de lo espiritual y comunitario / O lumbalú e as mulheres tecelantes do espiritual e comunitário / The lumbalú and the weaving women of the spiritual and community

Resumen Este artículo, de naturaleza teórica, aborda el Lumbalú, una práctica fúnebre de matriz africana en San Basilio de Palenque (Colombia). Se trata de una forma de grupalidad curadora, como potencial terapéutico con el que cuentan algunas comunidades para contener la experiencia emocional; ámbito de estudio en el que se enmarca el presente artículo. El Lumbalú es expresión de la resistencia afrodiaspórica, que conecta con lo sagrado y donde las mujeres son las hiladoras del tejido espiritual y comunitario. Invitamos a las disciplinas psicológicas y a las Ciencias Sociales y Humanas a la apertura epistemológica y descolonial hacia otras formas comunitarias de comprensión de la muerte, en contextos de guerra, violencia política, neoliberalismo y racismo, en Améfrica.

Resumo Este artigo, de natureza teórica, é sobre Lumbalú, uma prática funerária da matriz africana em San Basilio de Palenque (Colômbia). É uma forma de grupalidade curadora, como potencial terapêutico que algumas comunidades têm para conter a experiência emocional; campo de estudo em que este artigo está enquadrado. O Lumbalú é expressão da resistência afrodiaspórica, que se conecta com o sagrado e na qual as mulheres são quem fiam o tecido espiritual e comunitário. Convidamos as disciplinas psicológicas e as Ciências Sociais e Humanas à abertura epistemológica e descolonial em direção a outras formas comunitárias de compreensão da morte, em contextos de guerra, violência política, neoliberalismo e racismo, na Améfrica.

Abstract This article, of a theoretical nature, is about Lumbalú, a funerary practice of African matrix in San Basilio de Palenque (Colombia). It is a form of Curator grupality, as a therapeutic potential that some communities have to contain emotional experience; scope of study in which this article is framed. The Lumbalú is an expression of afro-diasporic resistance, which connects with the sacred and where women are the spinners of the spiritual and community fabric. We invite the psychological disciplines and the Social and Human Sciences to epistemological and decolonial opening towards other community forms of understanding death, in contexts of war, political violence, neoliberalism and racism, in Amefrica.

Anaesthetists' attitudes towards attending the funerals of their patients: A cross-sectional study among Australian and New Zealand anaesthetists.

A patient's death can pose significant stress on the family and the treating anaesthetist. Anaesthetists' attitudes about the benefits of and barriers to attending a patient's funeral are unknown. Therefore, we performed a prospective, cross-sectional study to ascertain the frequency of anaesthetists' attendance at a patient's funeral and their perceptions about the benefits and barriers. The primary aim was to investigate the attitudes of anaesthetists towards attending the funeral of a patient. The secondary aims were to examine the perceived benefits of and barriers to attending the funeral and to explore the rate of bonds being formed between anaesthetists, patients and families. Of the 424 anaesthetists who completed the survey (response rate 21.2%), 25 (5.9%) had attended a patient's funeral. Of the participants, 364 (85.9%) rarely formed special bonds with patients or their families; 233 (55%) believed that forming a special bond would increase the likelihood of their attendance. Showing respect to patients or their families was the most commonly perceived benefit of attending a funeral. Participants found expression of personal grief and caring for the patient at the end-of-life and beyond beneficial to themselves and the family. Fear of their attendance being misinterpreted or perceived as not warranted by the family as well as time restraints were barriers for their attendance. Most anaesthetists had never attended a patient's funeral. Few anaesthetists form close relationships with patients or their families. Respect, expression of grief and caring beyond life were perceived benefits of attendance. Families misinterpreting the purpose of attendance or not expecting their attendance and time restraints were commonly perceived barriers. Trial registration: ACTRN 12618000503224.

Webinar: Luto coletivo e luto público: trata-se do mesmo fenômeno?

Webinar - Mês de Promoção da Vida Palestrante Maria Helena Pereira Franco Mediadoras: Marilise Fraga de Souza e Miriam Terner Organização: Comitê Estadual de Promoção da Vida e Prevenção do Suicídio Governo do Estado do Rio Grande do Sul

Effects of Commemorations and Postdonation Services on Public Willingness to Donate Bodies in China.

Multiple body donation programs have been established throughout China over the last 20 years, but these programs remain challenged by an insufficient supply of cadavers for medical education. The commemoration of body donors is a feature of many successful programs, and adopting this practice throughout the country could be an important element of raising public awareness and encouraging body donation among the public. The present study aimed to investigate public views on the commemoration of whole-body donors and postdonation services in China by analyzing the factors that influence participants' willingness to donate. A survey was conducted using convenience sampling with a non-probability sampling method, and data were analyzed using chi-square and post hoc multiple comparisons tests. A total of 1,800 questionnaires were distributed, 1,717 were returned, and 1,605 were considered valid. Of the respondents, 20.87% were willing to donate, and 64.80% thought that it is necessary to commemorate donors. The results of multiple comparisons demonstrated that the elderly and those with a higher educational level were more willing to donate than participants in other groups. Education was also found to influence views on donation memorial activities, and the chi-square test revealed that conducting commemorations and improving postdonation services can promote the establishment of successful donor programs in China and improve the social acceptance of body donation.

How Funerals Accomplish Family: Findings From a Mass-Observation Study.

The article analyses how potentially conflicting frames of grief and family operate in a number of English funerals. The data come from the 2010 Mass-Observation directive "Going to Funerals" which asked its panel of correspondents to write about the most recent funeral they had attended. In their writings, grief is displayed through conventional understandings of family. Drawing on Randall Collins, we show how the funeral stratifies mourners into family or nonfamily, a stratification accomplished-by family and nonfamily-through both outward display and inner feeling. The funerals described were more about a very traditional notion of family than about grief; family trumped grief, or at least provided the frame through which grief could be written about; and perceptions of "family" prompted emotions which in turn defined family. The funerals were portrayed as a distinct arena privileging family over the fluid and varied personal attachments highlighted in both the new sociology of personal life and in the concept of disenfranchised grief.

Contemporary Burial Practices in Three Caribbean Islands Among Christians of African Descent.

Burial rituals are symbolic activities that encourage the expression of grief as a positive way to heal while helping to confirm the reality of death. In the Caribbean, consisting of multiple distinct islands and histories of colonization, how individuals are buried on each island depends on the historical intermingling of the colonizer's Christian religion and African (spiritual) rituals. Each island has distinct burial rituals that are a blending of Christian and African religious or spiritual cultures. This article highlights the distinct burial rituals on the Caribbean islands of Barbados, Haiti, and Trinidad and how its historical past has shaped present burial rituals and its significance to the African Caribbean grieving processes.

Beyond Right or Wrong: Attitudes and Practices of Physicians, Nurses, Psychologists, and Social Workers Regarding Attendance at Patient Funerals.

BACKGROUND: Health professionals' bereavement practices, including funeral attendance, have attracted relatively little attention from researchers. There may be a number of motivations and perceived benefits for health professionals to attend patient funerals. There are no published data comparing different groups of health professionals' perceptions of and practices in attending the funerals of their patients. OBJECTIVE: To understand the attitudes and practices of health professionals toward attendance at patient funerals. DESIGN: Cross-sectional nationwide online survey of attitudes and practices toward attendance at patient funerals based upon data from interviews with health professionals. PARTICIPANTS: Australian health practitioners from medicine, nursing, psychology, social work, and other allied health professions (n = 1098). RESULTS: Attendance at patient funerals was predicted by age, telling colleagues about own funeral attendance practices, having discussions with colleagues about funeral attendance, having long relationships with patients, and having a majority of patients at the end of life. Nonattendance was predicted by believing that if they cannot attend all funerals, they prefer not to attend any, feeling that colleagues disapprove of funeral attendance, believing that attending funerals is crossing the line between the personal and the professional, and being a psychologist. CONCLUSIONS: Our findings emphasize the need for more open discussions and reflection among individuals and groups of health practitioners regarding attendance at funerals. Understanding the motivations of physicians, nurses, social workers, and other allied health practitioners to attend or not attend patient funerals is an important first step in working toward policies, protocols, and guidelines to support best practice.

Social bonds with the dead: how funerals transformed in the twentieth and twenty-first centuries.

Evolutionary thanatology includes the study of necrophoresis-the removal of dead individuals by the living among social insects. In human societies, 'necrophoresis' is performed via the funeral ceremony. In pre-modern societies, relatives and local community members helped to conduct funerals. In this way, holding a funeral was a form of mutual help, a social exchange of duty and responsibility essential to individuals. These societies developed systems to ensure the survival of humans as social animals based on mutual trust built over long periods of time within the same community. Contemporary societies are undermining these systems. Compared to funerals in pre-modern societies, holding a funeral in a modern society is a complicated process that requires professionals with specialized knowledge and skills. If people feel they can face mortality without support from relatives or the local community, and that they cannot necessarily expect a future return on the effort invested in community-based social relationships, they may begin to disengage from such relationships. In the context of modernization, the clearest changes in collective funerary behaviours include decreased funeral attendance and the above-mentioned outsourcing of funerary services. As such, it can be said that bonds with the dead changed completely under modernization, especially in the twentieth and twenty-first centuries. To establish a sociology of death with a clearer focus on how funeral ceremonies have been affected by modernization, there is a need for research concerned with human behavioural changes regarding the treatment of corpses-that is, a 'funeralogy'. Accordingly, this study aimed to investigate how modernization has complexified the handling of deceased bodies as death-related services have become commoditized and outsourced while, at the same time, local communities are becoming disengaged from their traditional roles in funeral ceremonies. To this end, fieldwork was conducted in several countries. Moreover, data from surveys conducted by the Social Well-Being Research Consortium in Asia in five East and Southeast Asian countries were quantitatively analysed. The findings highlight the modernization of funerals with the outsourcing of funeral services from the perspective of socio-economic development.This article is part of the theme issue 'Evolutionary thanatology: impacts of the dead on the living in humans and other animals'.

Should a Teenager Be Allowed to Leave the Hospital AMA to Attend His Father's Funeral?

What should physicians do when an adolescent wishes to risk his physical health and leave the hospital to attend the funeral of his late father? What if the young man's mother, and only remaining guardian, both supports and encourages such a decision? In this Ethics Rounds discussion, we examine the legality, morality, and safety of discharging a minor under such conditions.

Death rituals, religious beliefs, and grief of Turkish women.

Grief following a death loss is a common experience that all individuals face at some point in life. There, however, are only a few in-depth studies regarding grief in cultures around the world and specific roles that rituals and beliefs related to death may have in the grieving process. Results of interview data from eight grieving Turkish women revealed three themes: (a) metaphors of loss, (b) funeral rituals, and (c) rituals in relation to control and personal factors. Overall, participants' sense of control appeared to influence their grief experiences and perceptions of rituals.