Author Topic: Death and Bereavement: A Tubag Bohol Study  (Read 3013 times)

Lorenzo

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Death and Bereavement: A Tubag Bohol Study
« on: October 31, 2010, 05:57:32 AM »
Reference:

Bjorkland, B., R. & Bee., H., L. (2008). The Journey of Adulthood (6th ed). Upper Saddle River, NJ: Pearson Hall.

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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #1 on: October 31, 2010, 06:04:52 AM »
Meanings of Death:

Four meanings that death may have for adults have been identified. Typically, they are all present in any person's meaning system.

1. Death as an organizer of time

2. Death as punishment

3. Death as transition

4. Death as loss

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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #2 on: October 31, 2010, 06:08:43 AM »
Death Anxiety


The most studied aspect of attitudes toward death is death anxiety, or fear of death. This fear is strongly linked to the view of death as a loss. If we fear death, it is, in part, because we fear the loss of experience, sensation, and relationships. Fear of death may also include fear of the pain or suffering or indignity often involved in the process of death, fear that one will not be able to cope well with such pain or suffering, fear of whatever punishment may come after death, and a fundamental fear of loss of the self.

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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #3 on: October 31, 2010, 06:28:01 AM »
Religiosity and Death


Religiosity, the degree of one's religious or spiritual belief. Presumably, there would be a negative correlation, the more religious one expresses, the less fear of death one should have. However, research has been mixed, and recent findings show that there is no direct relationship between religiosity an fear of death. For example, in a study of older adults (70 to 80 years of age), those who were low in religiosity and those who were high in religiosity feared death less than participants who were moderate in their religious and spiritual beliefs. It was an inverted U-shaped function. The researchers suggest that those who are high in religiosity are not anxious about death because they believe that there is an afterlife and they have earned a place there. Those low in religiosity are not anxious about death because they don't believe there is an afterlife and aren't worried about missing out any rewards.

It's just those in the middle, the moderately religious, who are anxious about death because they believe there may be an afterlife and they may not have earned a place in it (Wink & Scott, 2005).

Religiosity can be divided into two separate factors:
(1) Extrinsic religiosity is practiced by people who use religion for social purposes and as an arena for doing good deeds and
(2) Intrinsic religiosity is practiced by people who live their lives according to their religious beliefs and seek meaning in life through their religion.

In a study of older adults, extrinsic religiosity was positively related to death anxiety--those who scored higher on measures of extrinsic anxiety had higher fears of death. In addition, intrinsic religiosity had a strong positive relationship with anticipation of a better existence after death (Ardelt & Koenig, 2006).

Researchers suggest that extrinsic religiosity might be useful for middle-aged adults whose focus is social support and opportunities for generative activities, such as volunteer work within the religious community. In later years, however, intrinsic religiosity has a purpose because this is a time when actively participating in religious activities becomes difficult and the need is more for finding answers to fundamental questions of life, such as, Where did we come from? Where are we going? Why are we here? (McFadden, 2000)

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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #4 on: October 31, 2010, 08:39:56 AM »
The Importance of Farewells


One aspect of the process of dying that is not reflected in Kubler-Ross' stages or in most research on dying, but which is clearly a significant feature for the dying person and his or her family, is the process of saying farewell.

A study in Australia by sociologists Allan Kellehear and Terry Lewin (1988-1989) gave us a first exploration of such goodbyes. They interviewed 90 terminally ill cancer patients , all of whom had been told they were within a year of death, and a smaller group of 10 patients who were in hospice care and thought to be within 3 months of death. Most had known they had cancer for over a year before the interview but had only recently been given a specific short-term prognosis. Subjects were asked whether they had already said some goodbyes or intended future farewells to family and friends and, if so, when and under what circumstances. The minority (19 of the 100) said they did not plan any farewells at all. The rest had either already begun to say goodbye (22 of the 100) or had planned their farewells for the final days of their lives--deathbed goodbyes, if you will.

The early farewells often been int he form of a letter or a gift, such as giving money to a child or grandchild, or passing on personal treasures to a member of the family who might especially cherish them. One woman made dolls that she gave to friends, relatives, and hospital staff. Another knit a set of baby clothes to give to each of her daughters for the child that neither daughter had yet had.

More commonly, both planned and completed farewells were in the form of conversations. One subject asked her brother to come for a visit so that she could see and talk to him one last time; others arranged with friends for one last get-together, saying goodbye quite explicitly on these occasions. Those who anticipated saying farewell only in the last hours of their conscious life imagined these occasions to be times when loving words would be spoken or a goodbye look would be exchanged.

All such farewells, whether spoken or not, can be thought of as forms of gifts.

By saying goodbye to someone, the dying person signals that that person matters enough to warrant a farewell. Saying goodbye also serves to make the death real, to force the imminent death out of the realm of denial into acceptance by others as well as by the dying person. And finally, as Kellehear and Lewin point out, farewells may make the dying itself easier, especially if they are completed  before the final moments of life. They may make it easier for the dying person to disengage, to reach a point of acceptance.

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cheers

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #5 on: November 03, 2010, 02:40:25 PM »
There's a song that goes....
Sometimes GOOD-BYES are not forever...
It doesn't matter if you're gone....
I still believe in us together...
I understand....
More than you think I can....
You have to go out on your own...
So you can find your way back home....


So therefore.... farewell means another new life to come....

What about Single Blessedness??? Is it a kind of religiousity???

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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #6 on: November 06, 2010, 10:06:22 AM »
There's a song that goes....
Sometimes GOOD-BYES are not forever...
It doesn't matter if you're gone....
I still believe in us together...
I understand....
More than you think I can....
You have to go out on your own...
So you can find your way back home....


So therefore.... farewell means another new life to come....

What about Single Blessedness??? Is it a kind of religiousity???

Good post, good question.

To best answer your question , I would like to point out that death is not only a physical , anatomical deletion, but also a psychological mindset, state of being as seen by the one dying and those around the dying.

The post that you provided basically illustrates one person's coping mechanism in regards to death. Despite the fact that the loved one perished, the one who is still alive, has psychologically justified himself/herself that the physical state of death cannot separate the experiences shared between them. And this is true; so long as the other is still alive and has the ability to recover memory and past experiences, the former is not truly forgotten, thus, not really dead, in the spiritual sense. Again, it is a coping defense mechanism. As is seen and explained in psychology and medical psychiatry.

In regards to the notion of 'single blessedness' correlating to religiosity, I would surmise you are referring to religious life. Single blessedness, from my understanding, refers to the life of an ordained priest, nun, etc.


:)


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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #7 on: November 06, 2010, 10:26:32 AM »
Behavioral Psychologists Bjorklund and Bee best describe the many ways death is viewed by society:

1. Death as an organizer of time:
-death defines the endpoint of one's life, so the concept of "time until death" may be an important one for a person trying to organize his or her life. in fact, sociologist Bernice Neugarten suggests that one of the key changes in thinking in middle age is a switch in the way one marks one's own lifetime, from time since birth to time until death.

2. Death as a punishment:
-children are quite likely to think of death as punishment for being bad-a kind of ultimate stage 1 of Kohlberg's moral reasoning theory.
-Such reasoning is strengthened by religious teachings that emphasize a link between sin and death.

3. Death as a transition:
-death involves a transition--from life to some sort of life after death, or from life to nothingness.

4. Death as a loss:
-perhaps most pervasively, death is seen by most of us as a loss--loss of the ability to complete projects or carry out plans; loss of one's body; loss of experiencing, of taste, smell, and touch; loss of relationships with people. Unlike beliefs in an afterlife, in this domain there are age differences. In particular, the specific losses that adults associate with death appear to change as they move through the adult years. Young adults are more concerned about loss of opportunity to experience things and about the loss of family relationships.
Older adults, likewise, are more concerned about the loss of time to complete some inner work.

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #8 on: November 13, 2010, 11:14:09 PM »
Title: Death and Dying in Adulthood, the psychological processes within Medical Psychiatry
by: A. Lorenzo Lucino Jr.
Medical Report


   One area of adult development that is different from other stages of development that retains a sense of finality and irreversibility is the stage of death and dying. Death is a rather universal human quality in that it has physiological causes and consequences, as well as a psychological aspect to it , which is shared and felt in all cultures of human civilization. That said, death is not just a physiological processes of human anatomical failure, but also a psychological reality that results in the loss of self, the eventual cessation of thoughts, the procurement of memory, acquisition of new memory, emotional experiences, basically all things that makes life worth living. It is the state that is devoid of life, devoid of emotional feelings, and aspects that are studied in the field of psychology. There are multiple phases of death and dying, and these are necessary for the individual who is dying to accept death. As well as those that are closely related to the one dying, to give a sense of permanence and acceptance to the notion of death.

   In the anatomical and physiological sense, death is the state when the body ceases all afferent and efferent senses, there is cessation of the neural activity, which results in the eventual multi-systemic collapse of the organ systems of the human body (De Graff, 2002).

   When one thinks about the anatomic death, one cannot help but wonder to ask, “what does an individual who is dying going through?”. How does one embrace, let alone accept the fact that one is dying and will ultimately lead to the termination of life, as one knows it? This is answered by Bjorklund and Bee in what they describe as the four meanings of death. The four meanings are death as an organizer of time, death as a punishment, death as transition and death as a loss (Bjorklund and Bee, 2008). These four meanings of death are seen in most adults and play a role in an individual’s concept of death in relation to the self, which leads to one developing a sense of anxiety of death, which is the emotional fear of death (Bjorklund and Bee, 2008). Bjorklund and Bee teach us that this anxiety towards death is due to the “fear of the loss of experience, sensation, relationships; fear of the pain or suffering or indignity often involved in the process of death, fear that one will not be able to cope well with such pain or suffering, fear of whatever punishment may come after death and a fundamental fear of the loss of self,” (Bjorklund and Bee, 2008, p. 325).

   How adults cope with death is essential, in fact, it is necessary. It is evident that coping with death is necessary and that this psychological buffer against the morbidity of bereavement. Coping with death is not only important for adults who are dying, but also those who personally know someone who is dying or dead, this also applies for children who are bereaved of a parent (Black, 1998). Psychiatrist and child developmental specialist, Dr. Dora Black, emphasizes that coping with death, especially the death of a parent is necessary as it can reduce morbidity after bereavement and any lack in family support can lead to a child’s vulnerability to psychiatric disorders later in life (Black, 1998). Dr. Black indicates that children who experience a loss of a parent or primary caretaker are more opt to develop psychiatric disorders later in childhood, specifically a five-fold increase as compared to the general population. Studies indicate that adults who were bereaved of a parent during their childhood were more likely to develop depression, anxiety, and attempt suicide as compared to the general population (Black, 1998).

   As seen in cases of pediatric-adult cases of bereavement, there are psychiatric consequences with the loss of a family member. This illustrates to us that it is indeed important to go through proper phases of death, which is provided in the Kubler-Ross Model. There are five phases of death reactions, which are denial, anger, bargaining, depression and acceptance of death (Bjorklund and Bee, 2008).

   The reaction towards an impending doom is natural, and sometimes one’s religious faith can help cope in that regard. In a study by Splitka, Minton and Sizemore, it was noted that there are two types of religious expression involved in coping with death, intrinsic committed religious expression and extrinsic-consensual religious expression. In their hypothesis, which was substantially supported, the intrinsic committed faith was positively associated with viewing death in terms of an afterlife of reward and courage. And negatively with a variety of undesirable death views. Extrinsic-consensual faith viewed death in terms of loneliness-pain, indifference, unknown, forsaking dependents and natural end (Spilka et al, 1977). Interestingly Bjorklund and Bee also discuss religiosity and death and talk about similar results, specifically, they say that there are two forms of religiosity, extrinsic and intrinsic religiosity.

   Data results indicate that extrinsic religiosity was helpful and effective during early years of life as well as middle-adulthood to create bonds with other like-minded extrinsic religious people; whereas intrinsic religiosity became effective in coping with death for those who were elderly (Bjorklund and Bee, 2008). Whatever the nominal religious faith, either one being Roman Catholic, Protestant, Muslim, Buddhist, Hindu etc, it is evident that religion, does in fact play a role in one’s acceptance of death and affects the level of fear of death.

   In a personal point of reflection, dealing with death has always been a sensitive issue. Death has tremendously affected my life three times already. The first, the death of my paternal grandmother in 1995. This shocked me because of my father’s reaction to her death. My father, who throughout my memories of childhood and young adult life was always a stern, reserved, reticent man who showed very little emotions. Watching him break down in tears  the summer of 1995 when I was 12 years old surprised me. I had never seen this emotion he strongly displayed. The second instance of death occurred 3 years later in 1998 when news came on the passing of my maternal grandmother. The third and most traumatizing for me was the unexpected demise of my best friend, Robert M, who hanged himself. This was a very low point in my life.   

       When the one dying finally passes, the farewell and the funeral procession is rather important for the family of the deceased. These so called rituals are necessary for the grieving process and helps the bereaved come to terms with the death of the loved one. It is important to note that death and dying is composed of dichotomy of the one dying and the family and friends of the one dying. The dying individual and the bereaved family members all have to deal with the aspect of acceptance. The dying individual proceeds with farewells, and emotional feelings with loved ones, so as to allow the dying to disengage and thus reach a “point of acceptance” (Bjorklund and Bee, 2008, p. 329).

      Rituals are almost similar in the fact that it helps with the acceptance of death, which in this case, is solely for those who are still living. Bjorklund and Bee discuss about the Bowlby Theory of grieving, which includes the stages of numbness, yearning, disorganization, despair and reorganization (Bjorklund and Bee, 2008). The kinds of rituals groups of people have for the dead varies across cultural lines, ranging from Jewish in shiva rituals, to Catholic prayers for the dead, to Protestant prayerful rituals, to Islamic reserved mourning etc. All of these, despite differences in techniques, play a role in the metamorphosis of mourning into acceptance and eventual progression of life that we have. Bjorklund and Bee best ends it with the saying in page 342, in regards to death and dying, “Let us go forth and celebrate life!” (Bjorklund and Bee, 2008, p. 342).

   In regards to the topic of death and dying, this issue is of great importance for the proper counseling of patients that are experiencing the trauma of bereavement. To be effective in this field of interest, namely in psychology and in cases, psychiatry, one has to understand the environmental factors that plays a role in the manifestation of the psychological, psychiatric symptoms of the patient. Death, as a natural process, is not just the physical state of death, but in the study of psychology. It allows one to understand that there are mixed emotional feelings involved; to the one dying and those around. The feasibility one has in understanding these said processes, the better one can address the patient dying. Although at times difficult to separate the self emotionally, we try to our best to handle each situation with care. Our facial expressions, empathy and condolences are all we can give once the anatomical architecture has failed. It is this gesture that becomes meaningful to those who have lost a loved one. And in the field of psychiatry and clinical psychology, this is pertinent in the processes at hand.













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Lorenzo

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Re: Death and Bereavement: A Tubag Bohol Study
« Reply #9 on: January 15, 2011, 05:25:01 AM »
Leading causes of mortality [in the United States of America]

1. Ages 1 to 14 years; injuries
2. Ages 15 to 24 years; accidents (majority are motor vehicle)
3. Ages 25 to 64 years; cancer (lung> breast/prostate> colon)
4. Ages 65 years; heart disease
5. Acquired immunodeficiency syndrome (AIDS) is the leading cause of death in males between 25 and 44 years of age.


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