Cet ouvrage présente dix-neuf récits amusants, cruels ou tendres autour de la thématique de la fin de vie. La relation à la mort des divers personnages, enfant, personnes âgées, citadin, campagnard ou aventurier révèle leur manière d'envisager la vie, sereinement ou avec désespoir.
En mettant en relation la mort, la pratique de la contemplation et l'épanouissement spirituel, l'auteure analyse les transformations traversées par les individus à l'approche de leur décès. Ce moment serait un processus naturel d'éveil à sa véritable nature qui permettrait de dépasser le sens personnel du moi ainsi que les illusions d'un mental ordinaire.
Je partage avec toi un bout de ma vie qui a été très difficile. J'ai perdu ma maman en 2012 et de nombreux proches en 3 ans. J'ai écrit ce livre entre 2016 et début 2019. Je ne parle pas de théorie en tant que thérapeute, je parle en tant qu'être humain qui a eu très bobo à son petit coeur ! Haha ! Je me livre complètement à toi sur les conséquences qu'ont eu ces décès sur : ma vie, ma vision du monde et de LA vie.
Je livre mon intimité, j'espère que ce sera respecté. Car nous sommes tous humains. J'ai revisité ma vie et soigné mon enfant intérieur par le biais de la thérapie et de ce livre. J'ai mis toute mon âme dans ce bouquin ! Le deuil d'une personne chère est pour moi une mort à soi-même. Toutes mes questions existentielles ont eu besoin de réponse. J'étais tellement en colère contre le système, ma famille, les humains, la vie ! À m'en faire mal.
Que le voile de mon ignorance a craqué. Je souhaite qu'à travers ce livre, chacun puisse s'autoriser à se poser des questions sur sa place dans le monde. J'ai éclaté tout mon ancien système de pensée, de croyances, qui n'était en fait pas le mien. C'est fou tout ce que l'on absorbe de notre environnement, sans conscience et qui appartient à notre famille, jusqu'à cet inconscient collectif. Je souhaite transmettre le message qu'après la mort, il y a la vie.
Je me sens chaque jour plus proche de mon essence, j'espère que toi aussi. Et j'espère que ce livre t'inspirera, même juste un petit peu. Mourir pour mieux renaître.
Production défensive qui permet de relâcher les tensions, l'humour permet au groupe de fonctionner autour de l'angoisse de mort commune. Elle limite ainsi l'émergence de conflits en permettant de dire autrement ce qui ne peut être entendu. L'humour a cette particularité de modifier la forme sans changer le fond. Ainsi la parole circule, les rires fusent, et les conflits pulsionnels trouvent une réponse acceptable laissant entendre l'angoisse et sa résolution au détour d'une tournure humoristique.
The convergence of medical treatment that can extend life with written medical orders that make it possible to refuse such treatment brings the differential dynamics of contemporary end-of-life decision making into sharp focus. Communication between families and clinicians can be confusing, uncertain, and pressured when death is imminent. These situations create distress that ultimately influences the end-of-life experience for people who are dying and those who care for them. This article presents the analysis of the decisional dynamics that emerge from the intersection of the patient-family-provider awareness that death is near with the presence or absence of documentation of expressed wishes for end-of-life care. A heuristic analysis was conducted with data from three studies about urgent decision making at the end of life. Original study data included 395 surveys, in-depth interviews with 91 prehospital (paramedics and emergency medical technicians), and content analysis of 100 Medical Orders for Life Sustaining Treatment forms that led to the development of an overarching conceptual model of decision making. Four decisional contexts emerged from the intersection of awareness of dying and documentation of wishes: 1) Aware Documented, 2) Aware Undocumented, 3) Unaware Documented, and 4) Unaware Undocumented. This generalizable model, which is agnostic of setting, can help clinicians more astutely recognize the clinical situation when death is imminent, assess patients and caregivers, and intervene to help focus conversation and direct decision making. The model can also inform research, education, and care for people in some of the most vulnerable moments of life.
In this study we analyzed retrospectively a database of 44 alleged death experiences between incarnations, as reported by 36 participants during hypnotic life regression sessions with the same hypnotist. The descriptions of these experiences were evaluated using the Italian version of the Near-Death Experience Scale. A large part of the reported experiences were categorized as “Affective”, with a majority reported as: “Feeling a sense of joy” and “Seeing and being enveloped by a bright light”, as well as in the “Transcendental” category, with all experiences showing a similar frequency. Regarding the “Paranormal” category, the most often reported experience is that of: “The feeling of being separated from one’s physical body”. With respect to the total score, 18% fell within the range commonly used to identify true near-death-experiences. The death experiences undergone during the hypnotic life regressions contain very similar characteristics to those reported in classic near-death-experiences. Whether these experiences were actually lived or were, instead, accounts of events previously learned through conventional means, remains an open question.
This paper focuses exclusively on inscriptions on roadside memorials. We conducted a review of studies of roadside memorial inscriptions and a field study of 29 inscriptions found on 156 roadside memorials in Poland to understand the similarities and differences between these inscriptions and those in other countries. The uniqueness of Polish inscriptions is their religious meaning. They reflect the inscription authors’ and/or the deceased’s relationship with Catholicism. We proposed a typology of inscriptions (limited and developed) that may be useful in further comparative studies on roadside memorialization.
The death of one’s only child in post-reproductive age (in Chinese, shidu) is a traumatic event that has specific cultural implications in China. This study investigates the experience of a changed life and emerging challenges amongst Chinese shidu parents. Thematic analysis of 36 interviews revealed four main life consequences following shidu: impairment of psychological and physical health, weakening of social networks and interactions, loss of meaning in life, and lack of care and security. We suggest that health monitoring and mental health intervention, adequate social and community support, and improved social security are the critical needs in this vulnerable group.
Enduring the death of a family member during emerging adulthood is associated with intense grief. In total, 15 adults between the ages of 18–32 were interviewed about their experiences. Results indicated emerging adults experience a range of mixed emotions after losing a parent, face unique challenges related to their developmental stage, and tend to be resilient moving forward. Emerging adults need opportunities to engage with others experiencing grief related to parental death and may benefit from specialized support groups that address the developmental challenges inherent among this population.
This work presents a historical analysis of death announcements (N = 1,443) posted in the New York Times between 1912 and 2002. Announcements were coded according to two main categories: the genre of the announcement and the presence of emotion words. Four distinct main genres emerged: death notices, memorials, recognition postings by organizations, and recognition postings by nonorganizational parties (friends and family). The proportion of death notices declined steadily from 1912 to 2002, while the proportion of announcements paying tribute to the deceased increased. The announcements were also analyzed in terms of emotion words used, and it is argued that the increasing frequency of emotion words used in the death announcements reflects a progressive emotionalization and psychologization of grief and loss.
The present research examines the strength of terror management theory in an indigenous Indian context of religious fair called Magh Mela. It explores how elderly Hindu people deal with death anxiety through practicing Kalpvas in Magh Mela. The research explores the role of social detachment and self-esteem in coping with terror of death. Study 1, a field experiment on 150 Kalpvasis (practitioners of Kalpvas) confirms the significant role of social detachment as an adaptive strategy for coping with death terror. The role of self-esteem did not emerge in the study. Study 2, another field experiment on 62 Kalpvasis confirms results of study 1. Significant role of years of Kalpvas on fear of death shows importance of the religious practices in managing terror related to death. The relation of terror management theory and death anxiety thus follows a different explanation for more indigenous contexts.
This study examines the impact of a death and dying course on 39 undergraduate students’ attitudes and anxieties about death. Authors outline key aspects of the curriculum used in the course and discuss how the approach lends itself to a transformative learning experience related to death and loss, preparing students who will face clients with a variety of needs in these areas across practice settings. The majority of students (n = 34) experienced a decrease in death avoidance, fear of death, and overall death anxiety. Students with a history of multiple violent, traumatic, or unexpected deaths (n = 5) did not experience any significant changes but demonstrated increased scores of death anxiety suggesting that they may be in need of greater support while engaging in death education.
Background: Palliative care (PC) improves the quality of life of patients with advanced cancer. Our aim was to describe PC referral among patients with advanced cancer, and associated outcomes in an academic medical centre.
Methods: We reviewed the medical records of 536 inpatients with cancer who had died in 2010. Our retrospective study compared patients who accessed PC services with those who did not. Statistical analysis was conducted using non-parametric tests due to non-normal distribution. We also conducted a multivariate analysis using a logistic regression model including age, gender, type of cancer and metastatic status.
Results: Out of 536 patients, 239 (45%) had PC referral. The most common cancer types were respiratory (22%) and gastrointestinal (19%). Patients with breast cancer (OR 23.76; CI 6.12 to 92.18) and gynaecological cancer (OR 7.64; CI 2.61 to 22.35) had greater PC access than patients with respiratory or haematological cancer. Patients referred to PC had significantly less chemotherapy in the last 2 weeks of life than non-referred patients, with 22 patients (9%) vs 59 (19%; p<0.001). PC-referred patients had significantly fewer admissions to intensive care units in the last month of life than non-referred patients, with 14 (6%) vs 58 (20%; p<0.001).
Conclusions: There was a large variation in access to PC according to the type of cancer. There is a need to improve collaboration between the PC service and the respiratory, cancer and haematology specialists. Further research will be required to determine the modality and the impact of this collaboration.
People with advanced dementia living in care homes can experience social death before their physical death. Social death occurs when a person is no longer recognised as being an active agent within their relationships. A shift is required in how we perceive people with advanced dementia so that the ways they continue to be active in their relationships are noticed. Paying attention to embodied and interembodied selfhood broadens the scope and opportunities for relationships with people with advanced dementia, acting as a counter to social death. This has the potential to improve the quality of care, including end of life care, of people with advanced dementia in care homes. This study examined the role of embodied and interembodied selfhood within care-giving/care-receiving relationships in a specialist dementia care home. Empirical findings and their implications for the development of relationship-centred care and the Senses Framework in care homes are discussed.
Journalism has taken on a new form in the age of new media, allowing anyone to not only report the news, but to provide visual proof of it, uncensored and freely available. When this visual proof began to allow people to see death in its entirety, various communities began to form to not just view these videos but to also ensure their availability and continuation. This essay is about those communities and how they operate.
Very few studies are available on the use of infrared tympanic thermometer to estimate the postmortem interval. The purpose is to observe the decrease of the infrared tympanic temperature according to the postmortem interval under standardized conditions and to compare with the gold standard (rectal temperature). One hundred seventeen cadavers are included at the mortuary of the University Hospital of Nancy from 1 June 2015 to 1 June 2016. The infrared tympanic temperature is measured twice in each ear for each cadaver with a control of these measurements and the taking of rectal temperature for the part of them. In our experiments, the reproducibility of the measurements was excellent between both the ears of one body [intra class coefficient correlation [ICC]=0.952], the right ear and the left ear with a same observer [ICC=0.853] and the different observers [ICC=0.830]. The postmortem interval is correlated with the infrared tympanic temperature (rho=-0.483; p <0.0001) with an average of 3.79 h ± 2.38 h. A calculation method is developed (postmortem interval=16.14- 0.39 ×infrared tympanic temperature). Even if the correlation with the gold standard was correct (rho=0.505), it is not associated with the postmortem interval (p =0.0702) due to weakness of the sample. Despite early and only time point postmortem measurements, these results are promising and might impact the forensic science community by drawing the attention of researchers to the estimation of the time period since death and by developing a simple and non-invasive method, even for non-medical investigators at the scene.
BACKGROUND: Advance care planning (ACP) is identified as being an important process for people with dementia. However, its efficacy for improving outcomes relevant for the individual, carers and the health system has yet to be established.AimWe conducted a systematic review with the aims of testing the efficacy of ACP for people with dementia and describing the settings and population in which it has been evaluated.
METHODS: A search was completed of electronic databases in August 2016. Articles were included if they described interventions aimed at increasing planning for future care of people with dementia, delivered to the person with dementia, their carers and/or health professionals.
RESULTS: Of 4,772 articles returned by searches, 30 met the inclusion criteria, testing interventions in nursing home (n= 16) community (n = 10) and acute care (n = 4) settings. Only 18 interventions directly involved the person with dementia, with the remainder focusing on surrogate decision-makers. In all settings, interventions were found effective in increasing ACP practice. In nursing homes, ACP was found to influence care and increase the concordance between end of life wishes and care provided. Interventions in the community were found to improve patient quality of life but were not shown to influence concordance.
CONCLUSION: Future research should focus on ways to involve people with dementia in decision-making through supported means.
This article examines how hospice philosophy works in contemporary Danish hospice practice. The still sparse literature on Danish hospices indicates that hospice philosophy is influencing professional practice. In international palliative care literature, hospice philosophy is challenged for being overly normative in its ideal of the good death or on the other hand as threatened by the medical model. Drawing on the idea of hospice philosophy as providing meaning for everyday practice, this article explores how it is incorporated within the institutional order of contemporary Danish hospices. An ethnographic study was informed by participant observation and 49 interviews with professionals, patients, and families at three hospices in Denmark. The findings contribute to further understanding of the complexity of maintaining hospice philosophy in contemporary practice. Hospice practice works in an interpretive way with hospice philosophy to offer a "lived" philosophy and a means to an authentic death.
Veterinary professionals are recognized as an important source of support for many veterinary clients, particularly during companion animal euthanasia and end-of-life care. While many veterinary professionals recognize the importance of their role, many also report feeling unsure about what methods of support are most effective. Furthermore, few evidence-based guidelines currently exist to inform veterinary professionals on the support of grieving clients. To begin bridging this gap, this study qualitatively explored how veterinary professionals currently report supporting grieving clients before, during, and after companion animal euthanasia. Findings suggest that veterinary participants in this study strive to be meaningful sources of support for grieving clients and employ an array of support practice to do so. However, opportunities exist for veterinary professionals to better explore clients' needs, expectations, and feelings as they relate to companion animal euthanasia, including offering more grief-related resources and access to professional counseling services.