Death Of Others Research Articles

An Exploration of Death Anxiety of Family Members of Silent Mentor Body Donation Program.

Background: This study assesses the level of death anxiety among the family members of the Silent Mentor Programme (SMP) and determines whether their participation in various ceremonies during the training session impacted their death anxiety. Methods: The revised Collett-Lester Fear of Death Scale (CL-FODS) was administered to the study participants before the opening ceremony and after the sending-off ceremony of the programme. Results: All the four subscales that measure fear of one's own death, fear of the process of one's own dying, fear of the death of others and fear of the process of others dying in the CL-FODS showed significant reduction after the sending-off ceremony compared with before the opening ceremony. Younger family members reported significantly higher mean total death anxiety scores compared to the older members. Conclusion: The SMP not only nurtures doctors with humanity but also helps the family members to cope with grief and loss.

Effect of Self-healing Training on Death Anxiety and Sleep Quality of Older Women Living in Nursing Homes

Objectives Aging is one of the important stages of human development. Death anxiety and sleep quality are among the most common mental health issues in the elderly which can be improved by proper intervention. This study aims to assess the effect of self-healing training on sleep quality and death anxiety of older women living in nursing homes. Methods & Materials This is a quasi-experimental study with a pretest/posttest/follow-up phase. The study population consists of all older women aged 60-70 years living in a nursing home in Isfahan, Iran in 2020. Of these, 40 were selected using a convenience sampling method and based on the inclusion and exclusion criteria, and were randomly assigned into two groups of intervention (n=20) and control (n=20). They were assessed by the Collett-Lester Fear of Death Scale and Pittsburgh Sleep Quality Index before, immediately after, and 45 days after the intervention. The intervention group received a 12-session self-healing intervention while the control group was placed in a waiting list without receiving any intervention. The results were analyzed by multivariate analysis of covariance in SPSS software, version 24. Results The self-healing training significantly improved the components of death anxiety (fear of own death, fear of the process of own dying, fear of the death of others, and fear of the process of others dying) and some of sleep quality components (subjective sleep quality, sleep latency, sleep disturbances, and use of sleeping medication) (P<0.05). These effects significantly remained constant in the follow-up phase in the components of fear of own death, subjective sleep quality, sleep latency, sleep disturbances and use of sleeping medication (P<0.05). No significant difference was found in other variables between the post-test and follow-up phases (P> 0.05). Conclusion The self-healing training can reduce perceived death anxiety and improve sleep quality of older women living in nursing homes. It can be used as an effective educational method for improving the lifestyle and mental health of older women living in nursing homes.

An Approach for Detecting Drowsy Drivers in Vehicle using CNN Techniques

On average, 1200 accidents happen on Indian roadways every day, resulting in 400 fatalities and numerous injuries. Accidents brought on by sleepiness can be the result of fatigue or intoxication. Long periods of driving or drinking can make drivers drowsy, which is their main source of distraction. can make drivers drowsy, which is their main source of distraction. There's a chance that this diversion will lead to. The driver, additional passengers, and pedestrians were also murdered in addition to those in the other vehicles. along a highway A driver's negligence on the road could lead to their own demise, the deaths of others, and a challenging scenario for those people's families. To avoid such accidents, I proposed a system that alerts the driver if she or he begins to feel sleepy. We put the approach into practice by employing a machine learning model based on computer vision. The driver's face is fed into a classification algorithm that has been trained on images of non-drowsy and drowsy faces. This algorithm uses landmark detection to determine whether the face is sleepy or awake. The system generates an alarm if the driver's face is sleepy. The alarm can alert the driver that he or she is drowsy and allow the driver to take the necessary actions. So, in order to avoid these accidents, we will create a system using Python, OpenCV, and Keras that will alert the driver if he feels unsafe. sleepy. Drowsiness detection is a safety technology that can help prevent accidents caused by drowsiness.by drivers who nodded off while driving.

Case study: Sonoma County resident experiences in 2019 power outages and Kincade Fire

In 2019 Sonoma County experienced four power shutoffs including a major power shutoff to 180,000 residents (78,261 households). A few weeks later, the Kincade Fire sparked burning 77,758 acres and requiring the evacuation of 186,000 residents (80,870 households). Immediately following the major power shutoff and Kincade Fire, the Sonoma County Department of Emergency Management circulated a public survey (two surveys total) to gain insight into the disaster response and the residents’ experiences. The survey provides a highly visible and accessible entry point for local governments to reach out and connect with residents during or immediately after a disaster. To shift from simply sharing information with the community to actively seeking input and creating a dialogue so quickly could help local agencies move more rapidly and effectively into recovery. This article provides a descriptive analysis of the qualitative data collected in these survey questions.Residents mentioned mental stress most frequently, with many being concerned events would lead to their death or the death of others. Residents also voiced their frustration with the sequence of events, areas subject to evacuation, and the ways they received - or did not receive - alerts. Recommendations developed from the data analysis include improving information about mental health support for residents, providing more detailed information to residents during an event, and targeting preparedness for the community members especially those with access and functional needs. Finally, the recent emergence of neighborhood preparedness groups was helpful to many residents during the events. These groups promoted improved preparedness and provide support during difficult times. Using the survey to prioritize and support these efforts will help the County and its partners build more sustainable and effective resilience in the community.

Update on Posttraumatic Stress Disorder and Implications for Acute and Critical Care APRNs.

Update on Posttraumatic Stress Disorder and Implications for Acute and Critical Care APRNs.

The impact of morally injurious events in a refugee sample: A quantitative and qualitative study.

BackgroundPosttraumatic Stress Disorder (PTSD) is often reported by refugees that faced violence and persecution. Some stressful events may also entail moral conflicts or dilemmas, described as “potentially morally injurious events” (PMIE). Very few studies have yet investigated the nature of these PMIEs in traumatized refugees, using both quantitative and qualitative data.MethodFor this retrospective study, secondary data analysis was used to examine the traumatic events of 183 patients. Based on established definitions of a PMIE, participants were allocated to a Moral Injury (MI) group if they reported lasting distress after exposure to an event of which they indicated that it transgressed their moral beliefs. The remaining participants were allocated to the No-MI group. The type of PMIEs was categorized using qualitative analysis. The groups were compared in terms of PTSD severity, feelings of guilt, and general mental health symptoms.ResultsOf the total sample, 55 participants reported one or more acts of transgression (MI group) and 128 reported no acts of transgression (No-MI group). Analyses of PMIEs revealed six themes 1) failing to prevent harm to others, 2) not giving aid to people in need, 3) leaving family members behind that consequently lead to injury or death of others, 4) making indirect and direct moral decisions leading to injury or death of others, 5) betrayal, and 6) engaging in the harm of others. No differences were found between groups on the clinical outcomes, except for feelings of guilt.ConclusionA considerable number of traumatized refugees reported confrontation with PMIEs. Experiencing PMIEs appeared unrelated to elevated posttraumatic mental health issues.

Effects of Mindful Practices on Terror of Mortality: A Randomized Controlled Trial

ObjectivesEarly Buddhist thought clearly recognizes the need for learning how to face one’s own mortality, for which purpose mindfulness practice has a central role to play. Fear of death has also been studied in cognitive psychology, leading to what is known as the terror management theory. Actual research evidence in psychology has already shown that mindfulness practice may reduce fear and anxiety in general. However, there is a lack of research examining the specific effects of brief mindfulness practices on the fear of death and dying. In this study we tested the hypothesis that brief mindfulness practices used daily over a period of 6 weeks will result in a reduction of the fear of death and dying when compared to brief contemplative practices used as an active control condition.MethodsParticipants (n = 89) were randomly assigned to the mindfulness (n = 44) and the contemplation (n = 45) conditions and completed validated scales measuring four distinct fears related to either the process of dying or the final event of death (dying of oneself, death of oneself, dying of others, and death of others), mindfulness, and self-compassion at baseline, post-intervention (at 6 weeks) and follow up (1‒3 weeks after the end of the 6-week intervention). ANOVA was used to investigate the effects of both interventions on outcome variables over time and between groups.ResultsBoth mindfulness and contemplative practices were equally effective in reducing fear related to dying of oneself and death of others while increasing fear of dying of others, mindfulness, and self-compassion. No significant intervention effects were found for fear related to death of oneself only.ConclusionsThese results suggest that fears related to dying of oneself and death of others can be reduced using both mindfulness and contemplative practices that may simultaneously increase mindfulness and self-compassion.

Resurrection of the Dead as an Element of Factionalism in the Corinthian Church Community

Abstract Human tragedy could be summed up a single word—death. One first encounters it through the death of others, and then everyone faces it for themselves. The Christian faith confronts humanity’s final foe head on, delivering sustained hope amidst the sorrow and despair of impending death. This paper will first address the central role of the resurrection of the dead in First Corinthians. Second, the paper will present Paul’s retort to several challenges raised against the notion of the resurrection. Finally, the paper will attempt to systematize the means by which Paul proves the resurrection of the dead.

The Death of Others. On the Narrative Rhetoric of Neoliberal Thanatopolitics

Euthanasia and physician-assisted suicide (PAS) are deeply controversial topics both within and beyond disability studies, involving issues of structural ableism, discrimination, and the right to self-determination. A common defence of the legalization of PAS, as distinct from euthanasia, rests on the right of an individual to freely choose when to end one's life. This essay makes an intervention in this debate by examining the rhetoric of media and cultural narratives that directly and indirectly address the issue of PAS and autonomous choice. Considering these narratives from a biopolitical point of view, I argue that contemporary thanatopolitical narratives draw on a particular rhetorical mode, known as "parrhesiastic rhetoric" or anti-rhetoric. This mode helps frame the testimony of extremely vulnerable individuals as a supremely credible argument in favor of the legalization of PAS. Moreover, it engenders sympathy rather than identification with these narrative subjects, ensuring that the death that is being justified remains at a distance from the reader, safely positioned as the death of others. I further argue that this narrative rhetoric supports a particular, neoliberal conception of autonomy, in which individual subjects are dynamic, rational and self-directing. In neoliberal thanatos political discourse, the choice to die is seen as fundamentally an outcome of individual, informed decision-making. Against this atomistic framework, I deploy the analyses of biopolitical disability studies to contribute to a better understanding of the historical, socio-economic, cultural, and rhetorical forces that shape contemporary debates over euthanasia and PAS.

Psychological resilience and anxiety in response to COVID-19

IntroductionIn Romania, the first case of COVID-19 was detected on 26 February 2020 and the number of cases has been rising afterward.ObjectivesThe goal of this study was to assess anxiety and resilience regarding the COVID-19 pandemic and to analyse possible protective measures and risk factors.MethodsThis is a cross-sectional study and data were collected March and April 2021. Participants filled in the Zung Self-Rating Anxiety Scale and the Connor-Davidson Resilience Scale.ResultsThe sample consisted of 440 participants who presented to the general practitioner (female-65.7%) and the most representative age group was 35-64 years old; 18.4% of the participants stated that they were infected; 56.6% reported that they do not know anyone in their entourage who was infected/ has died of COVID-19 (group A), 32.9% knowing people with an infection in their close social environment (group B) and 10.5% had close people who died (group C). Almost half of the respondents (49,3%) scored above the cut-off point of the anxiety index (mild 38.6%, moderate 9.9%, severe 0.8%). As we expected, there is a strong negative correlation between anxiety levels and resilience (Pearson Correlation=-.551, p<0.01). If groups A and B had similarities regarding anxiety levels (44.97 and 44.23), those knowing someone who died of COVID-19 (group C) had a higher anxiety level (47.81%) (p<0.05).ConclusionsThe recent COVID-19 pandemic has caused an understandable surge in anxiety among the general population. Low level of resilience is predictive of the phenomenon of having high anxiety in the face of the death of others.DisclosureNo significant relationships.

Fear of Death in Medical Students from a Peruvian University during the COVID-19 Pandemic.

Due to close contact with death, medical students may question their own and their patients’ dying process, especially with the impact of the COVID-19 pandemic on the increase in deaths. This situation provokes fear and negative attitudes towards dealing with patients and their environment. This study aimed to assess the level of fear of death and associated factors in medical students at a Peruvian university. A cross-sectional analytical study was conducted during March 2021 in human medicine students from the first to the seventh year. A validated survey including the Collet–Lester fear-of-death scale was applied. Factors associated with the fear-of-death score were evaluated by calculating linear regression coefficients (β). A total of 284 students were included. The median age was 22 years, and 58.1% were female. The mean Collet–Lester scale score was 2.79, and it was higher in the dimensions related to the death of others. Adjusted analysis showed that the score on this scale was lower in students aged 24–40 years compared to 17–21 years (β: −0.25; 95% CI: −0.46 to −0.04) and those who had no religious beliefs (β: −0.29; 95% CI: −0.53 to −0.04). In conclusion, fear of death was lower than reported in other investigations despite the COVID-19 situation, being much lower among older students and those without religious beliefs.

Nursing students' witnessed experience of patient death during clinical practice: A qualitative study using focus groups

BackgroundWitnessing the death and dying of patients is a strong, often overwhelming experience during clinical practice. It is necessary to explore how nursing students experience care for dying patients and to understand their perceptions of death and dying. ObjectiveThis study aimed to explore the experiences of nursing students who witness dying patients and terminal care in their clinical practice. DesignA qualitative study using focus group discussion methodology. Setting(s)A university in Seoul, South Korea. ParticipantsA total of 16 nursing students with more than 1 year of clinical practice experience participated. Their median age was 21.9 years (range 21–24), and all were women. MethodsA qualitative study using three focus groups (10 juniors in two focus groups and 6 seniors in one focus group) was conducted from December 2018 to January 2019. Data were analyzed using the Colaizzi analysis method. ResultsThe analysis resulted in 26 themes, 9 theme clusters, and 3 categories. Three categories emerged: 1) Experience the distance death up close; 2) Dilemma at the end of life; and 3) Strategy on a better end to life. ConclusionsFor nursing students, it is necessary to develop and apply internal and external reinforcement programs on providing person-centered care so that they can accept the death of others with equanimity. Nursing students, who are future nurses, should receive education covering various aspects of clinical scenarios involving dying patients and their family members.

Стильова своєрідність творчості Олеся Ульяненка

Based on hermeneutic and body-mimetic methods, the article makes an attempt to clarify and verify the content of the stylistic originality of Oles Ulianenko’s literary works, one of the most talented and controversial modern Ukrainian writers. It is determined that the concept of «style» can be characterized as a phenomenon that neither exists by itself nor is equal to itself, therefore it is always about a certain interaction of the artist with the era, as well as the artist with the text, also, the text – with the reader, and the reader – with the artist, etc. In such a context, the anthropologizing of the concept of «style» becomes quite obvious, which almost perfectly fits into the principles of the body-mimetic method to analyze artistic works. It is noted that the plot basis of the majority of the artist's works is the numerous deaths of the characters, which are frequently not only victims of violence or tragic circumstances, but at the same time also cause the death of others. In connection with everything mentioned above, the conclusions have been drawn, according to which, firstly, for Oles Ulianenko, the style is a desperately persistent attempt to understand something that is basically impossible to understand. Secondly, this attempt itself acquires considerable weight, because it is, by default, extremely productive, and its productivity is actually based on unreachability and infinity, which alone are capable of denying the finiteness of this strange creature, namely a man, whose mysterious fate has haunted literature for ages. Thirdly, by means of style, literature sets the task of providing the «spiritualization of sensuality», which is «called love», and which «constitutes a great triumph», since «the second triumph is our spiritualization of enmity» (J. Derrida). On the other hand, the style of Oles Ulianenko can be defined as one of the postmodern type, which, due to the double coding inherent in this style, can be perceived either as an example of mass culture aimed at the naturalistic depiction of corporal and social horrors or as a basis for ethical preaching warnings against the threats of temptation, debauchery, and immorality, as well as a sample of extremely deep intellectual and philosophical prose, which exclusively through its corporal-spiritual artistic articulation tries to overcome contradictions that are fundamentally impossible to overcome, besides, to reach such truth that cannot be reached by anyone under no circumstances.

The prevalence of Post-Traumatic Stress Disorder after COVID-19 Pandemic

On March 11, 2020, the World Health Organization identified the coronavirus 2019 as SARS-CoV-2 and a worldwide pandemic. COVID is a common human-animal virus known as bats that can be transmitted to humans through droplets floating in the air and aerosols. The COVID-19 pandemic has created a set of psychological, physical, and social problems associated with COVID-19 in many people around the world. If these problems are not addressed, the psychological consequences of the COVID-19 pandemic in the general population may persist for a long time and become a global medical crisis. Studies also show that coping with COVID-19 does not end with vaccination and screening. According to the World Health Organization, COVID-19 syndrome is defined as a disease with stable symptoms in people who have defeated the coronavirus 2019 after a while. The type of persistent symptoms, their prevalence, duration, and severity after recovery of COVID-19, as well as their risk factors, are still under investigation. Post-traumatic stress disorder (PTSD) is one of the most common psychological disorders that may occur after experiencing very threatening events such as accidents, natural disasters, pandemics, deaths of others, and other stressful events. Symptoms of PTSD include disturbing thoughts or memories of events, anxiety, restlessness, trying to avoid stimuli related to the traumatic event, changes in thinking and feeling, and increased reactions to war or flight. These symptoms persist for more than a month after the traumatic event. Studies have shown a 17-44% prevalence of PTSD among survivors of acute illness

El trauma pasivo

IntroductionWives of military personnel in action living on bases located in areas of armed conflict in Colombia before the peace negotiations with the Revolutionary Armed Forces of Colombia (FARC), were first-hand observers of the war, their husbands’ participation in the war and the consequences and effects of the combat in which others participated. ObjectiveTo offer a hypothesis regarding these women's experience of direct trauma and characterise the dimensions of their experience as observers of the suffering of others. MethodsQualitative study and secondary discourse analysis in intentional snowball sampling of wives of military personnel (officers and chiefs) with whom semi-structured interviews were conducted. ConclusionsDirect trauma is not the sole cause of psychosomatic and psychopathological consequences; the experience of constantly observing the suffering and deaths of others also generates a cumulative effect that can affect physical and mental health. This experience is called passive trauma.

In sickness and in health: The politics of public health and their implications during the COVID‐19 pandemic

AbstractPolitics is a major player in health, sickness, and death affairs. This article reviews the role of politics in public health and its impact on health outcomes, mortality ratios, and death scenarios amongst the most vulnerable populations. Furthermore, the article explains the reasons behind the absence of politics from health and public health discourses; and examines the role of politics during the mis/management of COVID‐19 pandemic. Drawing on Foucault's biopower, Mebmbe's necropolitics, and Butler's precarity, the article illuminates how public health policies are highly political insofar as they offer some individuals access to life but create possibilities of death for others. During COVID‐19, politics enabled governors to put at risk the most vulnerable groups, the precariat, namely refugees, asylum seekers, stateless, and immigrants, the majority of whom were impoverished. The article presents COVID‐19 as an example of a crisis that unmasks these politics, claiming that these politics are not new but rather a continuum of previous invisible policies that COVID‐19 unmasked and intensified. The article describes how the politics of health entail privileging individuals with capital value who can benefit the state's interests and maintains its power.

Association Between Responsibility for the Death of Others and Postdeployment Mental Health and Functioning in US Soldiers

Rates of suicidal thoughts and behaviors (STBs) in US soldiers have increased sharply since the terrorist attacks on September 11, 2001, and postdeployment posttraumatic stress disorder (PTSD) remains a concern. Studies show that soldiers with greater combat exposure are at an increased risk for adverse mental health outcomes, but little research has been conducted on the specific exposure of responsibility for the death of others. To examine the association between responsibility for the death of others in combat and mental health outcomes among active-duty US Army personnel at 2 to 3 months and 8 to 9 months postdeployment. This cohort study obtained data from a prospective 4-wave survey study of 3 US Army brigade combat teams that deployed to Afghanistan in 2012. The sample was restricted to soldiers with data at all 4 waves (1-2 months predeployment, and 2-3 weeks, 2-3 months, and 8-9 months postdeployment). Data analysis was performed from December 12, 2020, to April 23, 2021. Primary outcomes were past-30-day PTSD, major depressive episode, STBs, and functional impairment at 2 to 3 vs 8 to 9 months postdeployment. Combat exposures were assessed using a combat stress scale. The association of responsibility for the death of others during combat was tested using separate multivariable logistic regression models per outcome adjusted for age, sex, race and ethnicity, marital status, brigade combat team, predeployment lifetime internalizing and externalizing disorders, and combat stress severity. A total of 4645 US soldiers (mean [SD] age, 26.27 [6.07] years; 4358 men [94.0%]) were included in this study. After returning from Afghanistan, 22.8% of soldiers (n = 1057) reported responsibility for the death of others in combat. This responsibility was not associated with any outcome at 2 to 3 months postdeployment (PTSD odds ratio [OR]: 1.23 [95% CI, 0.93-1.63]; P = .14; STB OR: 1.19 [95% CI, 0.84-1.68]; P = .33; major depressive episode OR: 1.03 [95% CI, 0.73-1.45]; P = .87; and functional impairment OR: 1.12 [95% CI, 0.94-1.34]; P = .19). However, responsibility was associated with increased risk for PTSD (OR, 1.42; 95% CI, 1.09-1.86; P = .01) and STBs (OR, 1.55; 95% CI, 1.03-2.33; P = .04) at 8 to 9 months postdeployment. Responsibility was not associated with major depressive episode (OR, 1.30; 95% CI, 0.93-1.81; P = .13) or functional impairment (OR, 1.13; 95% CI, 0.94-1.36; P = .19). When examining enemy combatant death only, the pattern of results was unchanged for PTSD (OR, 1.44; 95 CI%, 1.10-1.90; P = .009) and attenuated for STBs (OR, 1.46; 95 CI%, 0.97- 2.20; P = .07). This cohort study found an association between being responsible for the death of others in combat and PTSD and STB at 8 to 9 months, but not 2 to 3 months, postdeployment in active-duty soldiers. The results suggest that delivering early intervention to those who report such responsibility may mitigate the subsequent occurrence of PTSD and STBs.

Validation of the Revised Collett-Lester Fear of Death Scale in a French Population.

Death and dying are processes that every human being encounters in his or her lifetime and perhaps the greatest loss an individual can suffer. In this sense, fear of death is regarded as a risk and maintaining factor of psychopathology. As such, effective and efficient measurement of this construct becomes a priority. While the Revised Collett-Lester Fear Of Death Scale (CL-FODS) is a brief, commonly used assessment, such a tool is lacking in French clinical practice. The present study aimed to adapt the revised CL-FODS in a general French sample and to determine its psychometric properties, namely its factorial structure, concurrent and convergent validity, and internal consistency. A sample of 590 participants responded to the French revised CL-FODS, as well as three instruments assessing death anxiety (DAS), neuroticism and spirituality (FACIT-Sp), to examine the internal consistency, validity and factorial structure of the scale. Both exploratory and confirmatory factor analysis confirmed a four-factor model: (1) One’s Own Death,” (2) The Death of Others, (3) The Dying of Others, and (4) One’s Own Dying. Five items did not load on these four factors, suggesting that the revised CL-FODS might require further psychometric refinement. The revised CL-FODS showed good internal consistency. The scale was found to be significantly associated with the Death Anxiety Scale. When the appropriate psychometric characteristics are taken into account, this scale can be used in clinical and research settings to assess death concerns in French society.

Meditation during the Sufferings and Deaths of Others, and: X-ray and Rats, and: Bad and Crazy, and: Ballad of Once Mike Carter, and: Amherst Ballad 10

Meditation during the Sufferings and Deaths of Others, and: X-ray and Rats, and: Bad and Crazy, and: Ballad of Once Mike Carter, and: Amherst Ballad 10

Suicide Tourism

The purpose of this short communication is to deliver a theoretical perspective of suicide tourism within the context of Leiper’s tourism system. Based on the theoretical model, it may be argued whether travel for suicidal purposes meets the requirements to be regarded as a form of tourism. Despite this, the term is widely used in both academia and in the media. The author urges the academic community to provide directions to tourism stakeholders on how to assist those who choose to travel to specific locations to take their own lives. The exposure of places as “suicidal hot spots” should be avoided by the media. This may give the impression of a pseudo-idyllic form of tourism activity with the participant’s own life, while it involves the risk of triggering people’s inquisitiveness of capturing and sharing the macabre moment on social media and help visitors act as observers of the death of others.