This article explores the role of end-of-life conversations between palliative home-care patients and their relatives in shaping the bereavement process. Through interviews with 17 bereaved relatives, four distinct modes of contingency were identified: denial, acknowledgment, accepting, and receiving. While some individuals remained in a single mode, others transitioned through all four, suggesting a deeply personal process independent of external influences. The findings underscore the importance of healthcare providers facilitating these conversations, as they can help relatives process emotions and support their grieving. By addressing these modes, caregivers can aid relatives in becoming compassionate advocates for patients nearing death. The study highlights the need for further research into strategies for supporting relatives in navigating these modes, potentially enhancing bereavement care practices.

The paper adopts a multidisciplinary approach to death education, incorporating ideas from anthropology, psychology, sociology, and other disciplines to develop a holistic approach. The paper offers a theoretical framework for comprehending mortality by looking at existential viewpoints, lived experiences, and the social construction of death. Experiential learning, reflective practice, and dialogue are some of the pedagogical techniques that are covered in order to provide a deeper comprehension of the cultural and ethical aspects of death. The paper also discusses sociocultural contexts, focusing on social injustices and cultural variations in death education. Strategies for a multidisciplinary approach's practical application are suggested. This approach equips teachers and students to deal with the complexity of dying and death in diverse contexts.

Ecological momentary assessment (EMA) is a method of data collection that entails prompting individuals to report their experiences (e.g., thoughts, feelings, and behaviors) in real time over the course of their day-to-day lives. By providing rich information about how these experiences unfold over time within an individual, EMA has the potential to substantially advance our understanding of grief. However, there is uncertainty about how bereaved adults will respond to EMA, especially among those with high prolonged grief symptom severity. Accordingly, we evaluated the feasibility and acceptability of an EMA protocol in bereaved adults with low and high prolonged grief severity. Participants completed six 12-item EMA surveys per day on their smartphones for 17 days. Adherence was high (mean survey completion = 90%, median = 96%), and only 6% of participants withdrew. Adherence remained high in those with high prolonged grief symptom severity (mean = 86%; median = 96%). On average, participants reported agreement that survey frequency and length were acceptable. There was no evidence for systematic worsening of symptoms during EMA data collection. Together, these findings suggest that EMA is feasible, acceptable, and safe for bereaved adults, including those with high prolonged grief symptom severity.

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.

This paper examines the aftermath of the Philippine government's anti-drug campaign under President Rodrigo Duterte, focusing on the impact on families of victims of extrajudicial killings (EJKs). Drawing on fieldwork conducted in Manila, the research explores how these families navigate loss and attempt to reclaim dignity and humanity for their loved ones. The study reveals the formation of a community of "necro-activists" comprising journalists, religious figures, and medical professionals who support victims' families in seeking justice and remembrance. Through interviews with photojournalists and victims' families. This paper highlights the transformative role of human remains in asserting the victims' agency beyond death. The research shows how forensic processes and religious rituals contribute to the reclamation of individual identities and challenge the state's dehumanizing narratives. By examining the evolving meanings of EJK victims' remains, this study sheds light on the broader socio-political implications of state violence and memory-making in the Philippines. The analysis situates this research within a global context of human rights and memory studies, drawing parallels with other regions affected by state-sponsored violence. Ultimately, this paper argues that the remains of EJK victims serve as powerful symbols that challenge state impunity and embody the resilience of communities seeking accountability and dignity amid pervasive violence.

The loss of a significant person can lead to a broad spectrum of responses. While most individuals gradually recover within a year, a minority develop Prolonged Grief Disorder (PGD). The Traumatic Grief Inventory Self-Report Plus (TGI-SR+) was recently developed to ensure that the original scale (TGI-SR) still accurately assesses PGD in line with the latest diagnostic standards of the DSM-5-TR and ICD-11. This study aimed to validate the TGI-SR+ within two French-speaking cohorts: 276 French-Canadian and 469 Belgian participants. Data were collected through an online survey in 2022. Confirmatory factor analysis resulted in a 4-factor model for the TGI-SR+ total scale, but high inter-item correlations favored a 1-factor solution. A 1-factor model was found for the DSM-5-TR and ICD-11 PGD scores. Convergent validity with mental health disorder, depression, and post-traumatic growth, and known-group validity were confirmed. The findings endorse the TGI-SR+ as a valid tool for detecting potential PGD.

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 (χ(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.

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.

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.

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 have tended to confuse coping strategies and symptoms. The 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.

This study is a qualitative analysis of 14 interviews with specialists in maternal-fetal medicine in Israel who implement feticide by injection at a late stage of pregnancy. The goal of this study was to reach an interpretive understanding of the physicians' experience. The study focuses on five major themes: (1) involvement in the decision-making process; (2) emotional control and medical expertise; (3) perception of feticide as dirty work; (4) strategies to minimize the procedure's inherent difficulty; and (5) the social and medical context of silence and silencing. The revealed themes capture the timeline of the procedure and address the individual, dyadic, and medical and social contexts in which feticide is carried out - all of which construct the physician's experience. The concept of moral uncertainty is useful in conceptualizing the physicians' experience, allowing researcher to draw policy and practical implications.

Research on the funeral industry in the United States is limited by privatization and the dearth of publicly available data, making assessment of equitable services a challenge. The goal of this study was to explore the experiences of LGBTQIA+ deathcare providers and consumers to understand barriers to equitable services. We interviewed 23 funeral providers (N = 17) and consumers (N = 6) using a phenomenological approach and employed grounded theory to develop a deeper understanding from different perspectives that could inform more equitable practices. Results suggested that fear of religious rejection, LGBTQIA+ consumer preferences, and traditional funeral practice should be evaluated and addressed. Potential solutions may be explicit marketing and safety signaling, deathcare provider involvement in LGBTQIA+ communities, and sweeping equality legislation.

This article explores the interconnections between perinatal death, collective action, and legislation against obstetric violence in Argentina. It employs a comprehensive methodological approach, including in-depth interviews, document reviews, a survey, and intensive ethnographic fieldwork to provide a multidimensional understanding of how collective actions influence legislative outcomes. Johanna Piferrer's case, a poignant example detailed in this study, illustrates how personal tragedy catalyzed public and legislative acknowledgement of obstetric violence. This article argues that her advocacy, coupled with the broader feminist movement's support, was crucial in transforming personal grief into a public issue that led to significant legislative changes. These changes include the creation of "Johanna's Law," which mandates improved hospital protocols and health professional training to handle perinatal deaths more sensitively and effectively. The study concludes that collective action is a powerful catalyst for creating transformative legislation that addresses the systemic issues of obstetric violence in Argentina.

End-of-life care options in Australia, recently including Voluntary Assisted Dying (VAD), are available to people in prison. Little is known about how the public perceives this right. We aimed to identify the attitudes of the public by conducting a qualitative content analysis of comments across four Australian online news media outlets discussing the first case of a person in prison being granted VAD (a sexual offender). From 434 comments, we identified four overarching categories: not punished enough; unsupportive of VAD; approving of VAD; and negative characteristics of VAD recipient and other stakeholders involved. Most comments were punitive, highlighting the opinion that VAD was escaping punishment and reflected a tension between the rights of the individual versus the perceived rights of the community. We highlight the risks these attitudes can pose in terms of providing end-of-life care to people in prisons.

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.

Parents who have lost their only child and cannot or do not wish to adopt or have another child are labeled Shidu parents. Network analysis is used to examine symptom-level interactions in mental disorders. This study aimed to investigate the comorbidity network structure of prolonged grief disorder (PGD) and anxiety symptoms among Shidu parents and compare network differences between child loss from natural and unnatural causes. Key findings revealed that faintness, feeling afraid, panic, and meaninglessness are central symptoms, while meaninglessness, inability to trust others, and nightmares are bridge symptoms. The strongest connection in the PGD-anxiety network is between avoidance and shock, and the edge between meaninglessness and weakness strongly links the two communities. Shidu parents who experience unnatural loss have a stronger edge between inability to trust others and bitterness/anger. Highlighting these symptoms may help interventions address the comorbidities associated with PGD and anxiety among Shidu parents.

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 be identified and distinguished from other materials, and , 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.

The aim of this study was to examine the case of altruistic kidney donation (AKD) following loss, in light of PTG theory. Loss may facilitate trauma alongside post-traumatic growth (PTG). Although much is known about the motivation for AKD in general, less is known about the motives of bereaved individuals who chose to altruistically donate their kidney post-loss. Employing a narrative approach, 10 bereaved individuals who altruistically donated a kidney were interviewed about their perceptions of the connection between the loss and their decision to donate a kidney post-loss. Content analysis revealed three types of bereaved AKD's perceived connection between the loss and the donation: explicitly direct, indirect, and implicit. Donation post-loss was characterized by aspects of PTG in three domains: self, other and worldviews. The findings are discussed in light of PTG theory and highlight the possible role of AKD in processes of coping and growth following grief.

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 ( = 7.52), with the average time since the loss was 9.46 years ( = 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 ( = 419) and a "high symptom severity" subgroup ( = 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.

On April 18, 2015, a fishing vessel was shipwrecked between Libya and Italy. The tragedy was the result of Italian and European border policies. More than 1,100 people (from across Africa and the Indian subcontinent) lost their lives in the vessel, making it the largest recorded civilian massacre to have occurred in the Mediterranean Sea. Beyond the huge number of dead, what distinguishes the shipwreck are the processes of the "translation" of its human and material remains, involving their displacement, material transformation and re-signification. In this paper, I summarize these processes in four stages, intertwining the vessel and the bodies of those who died inside it: their , , (whether artistic or forensic) and, finally, . By analyzing the work of translating the boat and bodies, and exploring what can be expressed through their different materialities, I show their intense social and political life, which led various actors involved to claim ownership over mourning. By delineating the mirrored relationship between the bodies and the boat, this article demonstrates the contribution death studies can make to the analysis of migration debris on the one hand, and, on the other, how tracing the social life of boats in the aftermath of migrant shipwrecks can enrich an analysis of the political life of border deaths.

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.

Documentary archives, human remains, and witness testimony are often critical to transitional justice court proceedings and peace-building projects after mass violence. But what happens when those forms of evidence are missing? Can art stand in for the dead? Considering the use of art in Vann Nath's testimony in the trial of Kaing Guek Eav (Duch) in the Extraordinary Chambers in the Courts of Cambodia, in this paper, I argue that in the first case for the ECCC, Vann Nath's art performed a similar role to that of human remains in other trials, providing evidence and proof of human rights violations including torture, cruel and inhuman treatment, arbitrary detention, and mass killing, while also activating affect (drawing on Hughes). As such, it provided a form of social proof, in a way similar to the human remains retained from the genocide and displayed across Cambodia. Both human remains and art draw on materiality and emotion as a means of proving violence. Positioning it as such prompts a reconsideration of the role of art in transitional justice: as well as being needed in cases where other visual evidence does not exist, art, with its ability to mobilize and communicate linguistically incommunicable affect, can be part of the evidentiary infrastructure in and of itself. Considering the place of art in trials after mass violence makes us rethink what evidence is and does. Ultimately, my argument is that to those who survive genocide or other mass violence social proof of atrocities, as provided by art, is as important as evidence deemed legally admissible to court.

In Australia, nearly half of university students report high levels of distress during their studies. Bereavement increases a student's risk of mood changes, eating disorders, suicide, poorer academic achievement, and attrition. We used an online, quantitative, cross-sectional survey to investigate the prevalence of bereaved students in Australian universities and differences between bereaved and non-bereaved university students' mental well-being, university connectedness, current grade average, and support experiences. Findings indicated 22.3% of students experienced bereavement in the previous 24 months. Bereaved students had higher ratings of perceived social support than non-bereaved peers. There were no significant differences in mental well-being, grade averages, and university connectedness once sex, living arrangements, enrolment type (full/part-time), and religious affiliation were controlled. Bereaved students who continued their studies showed resilience and a preference for social support. Findings present a rationale for universities to harness resources to support bereaved students throughout their studies to promote engagement and retention.

One of the strategies used by Spanish hospitals to address gestational and perinatal mourning is the "memory box." This box contains various elements that refer to the child who has died and seeks to help parents to move through the mourning process. This secular strategy has its historical roots in a popular ritual practice that has fallen into disuse called the "velorio del angelito" (the angel's wake). The purpose of this article is to analyze the role that the memory box plays in addressing mourning associated with perinatal or gestational death for affected families, highlighting how it aligns with and represents a departure from the angel's wake. Using a qualitative methodology that includes the analysis of hospital protocols-guidelines, interviews with key informants and a literature review, the authors demonstrate the similarities and differences that each one of these practices configures at the symbolic, material and social levels.

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.

This study examined the experiences of loss among bereaved adults, and the association between loss-related factors and mental health outcomes. Participants were 2023 bereaved adults from the United Kingdom and Ireland who completed measures of their bereavement experiences and symptoms of depression, anxiety, and somatization. The highest proportion of participants and those at greatest risk of meeting criteria for all disorders were those with less time since loss, who were in contact with the deceased every day or not at all in the year prior to their death, experienced sudden unnatural death, and those who lost a partner/spouse or a child. Age of the deceased was negatively correlated with meeting criteria for depression, anxiety, and somatization. Overall, depression, anxiety, and somatization were common in the bereaved population. Identifying key loss-related variables-such as time since bereavement and nature of death-will help target those needing urgent psychological support.

The paper deals with the effects of the regulations and restrictions on the handling of corpses and funerals among Zimbabwean migrant families who lost relatives in South Africa during the COVID-19 epidemic in the years 2020 and 2021. Interviews were conducted with members of this migrant community. The interviews revealed a range of affective and material dimensions entangled in these multiple losses, highlighting therefore experiences of truncated grief. Restrictions on funerals and burials forced immobility on the living and their dead; on bereaved communities, themselves and their corpses are forms of biopower that multiplied losses among cross-border migrant communities. The loss of autonomy of communities around death rituals and burial places constitute realms where the materiality of death is revealed. I look at both the loss of human life and the emotional losses associated with the limitations imposed on the dead body under COVID-19.

Insecure attachment styles have been linked to an increased risk for suicidality, functioning as a distal risk factor for suicide behaviors in adulthood. Studies on the subject are numerous, but heterogeneous in methodology. This study aimed to sensibly group study findings and quantify the magnitude of this relationship. We performed a systematic literature search to select studies investigating insecure adult attachment styles and suicidal ideation and attempt, and present quantitative data that could be pooled into a meta-analysis. Six random-effect meta-analyses were performed, comprising 47 studies with 50,214 individuals. A small effect size association was found for the relationship between suicidal ideation and insecure attachment styles (anxious, avoidant, and fearful); similar findings were found for the relationship between suicide attempt and insecure attachment (Pearson's ranged from 0.16 to 0.26, all s <0.05). The type of attachment measure moderated the association of suicidal ideation with anxious and avoidant attachment. This review has been preregistered at The International Prospective Register of Systematic Reviews (PROSPERO) - Registration number CRD42023401459.

The COVID-19 pandemic amplified the emotional impact of losing a loved one, deteriorating well-being, and increasing dysphoric symptoms in mourners. This study evaluated the efficacy of COVID Grief, a self-applied online cognitive-behavioral intervention for Mexican adults facing grief during the pandemic. We conducted a randomized clinical trial, enrolling 1,109 participants, 45 of whom completed the full intervention, and 69 of whom completed the waiting list control (WLC). Between-subject analysis showed that intervention group (IG) participants reported significantly higher satisfaction with life and quality of life and a reduction in depression, anxiety and stress levels compared to those in the WLC. Within-subjects analysis showed that IG presented no significant changes in satisfaction with life, whereas the quality of life was increased, and levels of depression, anxiety, and stress were reduced after treatment. For WLC, satisfaction with life and quality of life were significantly decreased, and symptoms of depression and anxiety -but not stress symptoms- increased after the waitlist. Completer's opinions of the treatment were highly positive, although they only represent 5% of participants who accessed the intervention. High dropout rates should be addressed in future studies.