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The theoretical and practical application of Boykin and Schoenhofer’s Nursing as Caring: A Model for Transforming Practice (2001) provided a framework for the exploration of an aesthetic project of quilting, which was undertaken in order to explain the death journey for a cherished mentor of American Indian nursing students. In particular, the nursing situation was used to guide the making of the quilt sampler. Aesthetics nested into the teaching-learning process became another way to help students solidify their professional self-identity as caring persons. This research has implications for the intentional development of studying quilting as an aesthetic way to express valuable lessons learned while caring for patients and telling stories. This idea of quilting opens up a line of enquiry into caring that can be expressed through a new and creative medium.

Family and sexual/gender difference play significant roles in the organization of Sunni Muslim rituals of death, practices of mourning, and discourses of grief in Turkey. In these ritual practices, family members hold obligations and rights to the deceased, including washing, shrouding, burying, and praying for the body. These funeral practices represent the dead body in strictly gendered ways. However, when the deceased is a transgender person, his/her/their body can open a social field for negotiation and contestation of sexual and gender difference among religious, medico-legal, familial, and LGBTQ actors. Addressing the multiplicity of such struggles and claims over the deceased body of transgender persons, this article presents a mortuary ethnography that is formed through entanglements between Islamic notions of embodiment, familial order, gender and sexuality regimes, and legal regulations around death in Turkey. Rather than taking sex, gender, and sexual difference as given categories, I address them as a social field of constant and emergent contestation, which in turn marks the gendered and sexual limits of belonging in regimes of belief, family, kinship, and citizenship, and in practices of mourning and grief. I argue that death at the thresholds of sexual and gender regimes presents a space to discover novel connections between sovereignty and intimacy and to examine their coconstitution through the registers of violence endured by the gendered/sexed body. Aile ve (toplumsal) cinsiyet farkliligi Türkiye’deki Sünni Müslüman cenaze gelenek ve adetlerinde, yas tutma pratiklerinde ve aci söylemlerinde önemli rol oynar. Cenazeyi yikamak, kefenlemek, toprağa vermek ve cenaze için dua etmek gibi pratikler ailenin ölen mensubuna karsi sahip olduğu sorumluluk ve haklardan bazilaridir. Bu pratikler ölen kişiyi kati bir cinsiyet ikiliği içerisinde temsil eder. Fakat ölen kişi bir trans birey ise, ölü bedenin cinsiyeti din, tip, hukuk, aile ve LGBTQ çevreleri arasinda çatişma ve müzakere alanina dönüsebilmektedir. Bu makale ölü trans bedenlerin açtiği bu çoklu hak ve mücadele alanina deginerek, Türkiye’deki Islami beden tasavvuru, aile düzeni, cinsellik ve toplumsal cinsiyet nizami ve ölümle ilgili hukuki düzenlenmeler sarmalinda olusan bir ölüm etnografisi sunmaktadir. Toplumsal cinsiyet ve cinsellik kategorilerini sorgusuz sualsiz kabul etmek yerine, onlarin sürekli müzakereye tabi olan ve yeni müzakerelere yol açan toplumsal bir alan olduğunu ve böylece kişilerin din, aile, akrabalik ve vatandaslik iliskileri, yas ve aci pratikleri içerisindeki aidiyetliklerinin sinirlarini devamli çizdiklerini tartisiyorum. Cinsellik ve (toplumsal) cinsiyet düzeninin çeperlerinde gerçekleşen ölümün egemenlik ve mahremiyet/yakinlik arasinda kurulan ilişkiyi bizlere yeni şekillerde görme imkani açtigini ve şiddetin cinsiyetlendirilmis beden üzerindeki kaydina bakarak ikisinin birbirini karsilikli olarak nasil kurdugunu anlayacagimizi iddia ediyorum.

Horses began to feature prominently in funerary contexts in southern Siberia in the mid-second millennium BC, yet little is known about the use of these animals prior to the emergence of vibrant horse-riding groups in the first millennium BC. Here, the authors present the results of excavations at the late-ninth-century BC tomb of Tunnug 1 in Tuva, where the deposition of the remains of at least 18 horses and one human is reminiscent of sacrificial spectral riders described in fifth-century Scythian funerary rituals by Herodotus. The discovery of items of tack further reveals connections to the earliest horse cultures of Mongolia.

In Australia as elsewhere, shared annual commemorative ceremonies such as those on Anzac Day, 25 April, help to connect residents to particular versions of the nation, to the past and to each other. This article investigates what can be gained by pairing the concept of commemoration - a set of practices and narratives that draw together national identity, collective and individual memory, grief and mourning, regular ritual, collectivity and material, aesthetic representations of war and death - with atmosphere and its dynamic combination of space, sensory experience, affect, individual memory and experience and the material environment. It introduces the notion of 'commemorative atmospheres' to explore how such events 'feel', arguing that spatially-specific affective experience can work to connect individuals to the nation. The article builds on scholarship that explores how memorial sites symbolically express aspects of national history and memory, linking this to accounts of how atmospheres can be constituted by architectural form and the material and aesthetic aspects of space. It uses recent research on Australian Anzac Day ceremonies to identify the different spatial elements that contribute to the moods of these events, and explores how these interweave with first-hand experience of the ceremonies and established national narratives. It also considers the sensory perception of commemorative events, identifying how these aspects link to discursive elements, helping to frame national identity for attendees at these ceremonies and potentially for a wider national audience.

Deaths caused by COVID-19 have affected bereaved family members in several ways, including the inability to perform funeral rites and rituals. Understanding the dynamics and experiences of death and funerals of bereaved families and mortuary workers can lead to improvements in funeral services and the provision of social support for the affected families and mortuary workers. This study aimed to capture the experiences of mourning family members in Indonesia who lost a loved one due to COVID-19 and of mortuary workers who performed funerals according to COVID-19 protocols. Ten family members and 12 mortuary workers living in West Timor, Indonesia, were interviewed using a semistructured interview approach. Findings of the study show that mortuary workers were able to strictly implement the new funeral protocols. However, the rushed nature of these funerals led to resistance from families and prevented bereaved families from performing the usual cultural and religious funeral rituals. This, combined with stigma from their neighbors, led these families to have poor psychological wellbeing.

The COVID-19 pandemic disrupted many areas of life, including culturally accepted practices at end-of-life care, funeral rites, and access to social, community, and professional support. This survey investigated the mental health outcomes of Australians bereaved during this time to determine how these factors might have impacted bereavement outcomes. An online survey indexing pandemic and bereavement experiences, levels of grief, depression, anxiety, and health, work, and social impairment. Latent class analysis (LCA) was used to identify groups of individuals who shared similar symptom patterns. Multinomial regressions identified pandemic-related, loss-related, and sociodemographic correlates of class membership. 1911 Australian adults completed the survey. The LCA identified four classes: low symptoms (46.8%), grief (17.3%), depression/anxiety (17.7%), and grief/depression/anxiety (18.2%). The latter group reported the highest levels of health, work, and social impairment. The death of a child or partner and an inability to care for the deceased due to COVID-19 public health measures were correlated with grief symptoms (with or without depression and anxiety). Preparedness for the person's death and levels of pandemic-related loneliness and social isolation differentiated all four classes. Unemployment was associated with depression/anxiety (with or without grief). COVID-19 had profound impacts for the way we lived and died, with effects that are likely to ricochet through society into the foreseeable future. These lessons learned must inform policymakers and healthcare professionals to improve bereavement care and ensure preparedness during and following future predicted pandemics to prevent negative impacts.

Purpose To explore the attitude of nursing professionals towards death. Design Systematic qualitative review methods were used. Methods A search was conducted in the PubMed, Web of Science, Cumulative Index to Nursing and Allied Health Literature (CINAHL), and CUIDEN databases. This study included 17 articles. Findings Thirteen categories emerged, which were grouped into three themes: meanings and feelings during the dying process; coping strategies in the face of death; and the importance of training, experience, and providing a dignified death. In the different accounts of the participants, it was found that death had a large negative emotional impact on them, that the participants complained about the lack of previous training in the care of dying patients, and that avoiding these complex situations was one of the strategies most commonly used by professionals to face the death of a patient. Conclusions The lack of training in the basic care of terminally ill patients, as well as today’s preconceived negative idea about death, both cause health professionals to experience situations of great stress and frustration resulting, on many occasions, in resorting to avoidance of these situations, thus preventing dying with dignity. Clinical Relevance In this article, we explore the consequences of this process for nursing professionals, common coping strategies, and possible areas for improvement, such as the need for the training of nursing professionals in the care of terminally ill patients and their families.

CDC's National Vital Statistics System (NVSS) collects and reports annual mortality statistics using data from U.S. death certificates. Because of the time needed to investigate certain causes of death and to process and review data, final annual mortality data for a given year are typically released 11 months after the end of the calendar year. Daily totals reported by CDC COVID-19 case surveillance are timely but can underestimate numbers of deaths because of incomplete or delayed reporting. As a result of improvements in timeliness and the pressing need for updated, quality data during the global COVID-19 pandemic, NVSS expanded provisional data releases to produce near real-time U.S. mortality data.* This report presents an overview of provisional U.S. mortality data for 2020, including the first ranking of leading causes of death. In 2020, approximately 3,358,814 deaths occurred in the United States. From 2019 to 2020, the estimated age-adjusted death rate increased by 15.9%, from 715.2 to 828.7 deaths per 100,000 population. COVID-19 was reported as the underlying cause of death or a contributing cause of death for an estimated 377,883 (11.3%) of those deaths (91.5 deaths per 100,000). The highest age-adjusted death rates by age, race/ethnicity, and sex occurred among adults aged ≥85 years, non-Hispanic Black or African American (Black) and non-Hispanic American Indian or Alaska Native (AI/AN) persons, and males. COVID-19 death rates were highest among adults aged ≥85 years, AI/AN and Hispanic persons, and males. COVID-19 was the third leading cause of death in 2020, after heart disease and cancer. Provisional death estimates provide an early indication of shifts in mortality trends and can guide public health policies and interventions aimed at reducing numbers of deaths that are directly or indirectly associated with the COVID-19 pandemic.

The main objective of the article Death in Korea – Folklore and Rituals related to understanding of the underworld is to analyze the meaning of death in traditional Korean culture. To achieve this goal, it is necessary to discuss original Korean beliefs related to the afterlife. The article will therefore present and discuss Korean folk stories related to the underworld, its inhabitants and the ways to get into it. To further emphasize the importance of death in Korean culture, the article will examine the rituals that ensure the proper passage of the deceased into the afterlife.

Supporting families coping with the loss of a child is a challenge in an increasingly culturally diverse world. This systematic review, conducted using the PRISMA methodology and covering the period from 2018 to 2022, analyzed 30 articles identified in Web of Science and Scopus to examine how cultural and spiritual beliefs shape the experience of pediatric palliative care. The results were organised into three thematic blocks: Islamic culture, Asian culture and a general category on cultural influence. In Islamic culture, acceptance of death as divine will and religious rituals offer comfort and meaning, although they can create tensions with clinical practice. In the Asian context, the centrality of the family, familism and rituals play a crucial role, although taboos surrounding infant death persist. In the general category, the difficulties faced by professionals in integrating the spiritual and cultural dimensions are evident, highlighting the need for specific training to provide culturally competent care. Across the board, the findings confirm that spirituality acts as a protective factor, although a lack of sensitivity to family beliefs can increase suffering. The conclusion is that there is a need to expand research to underrepresented cultural contexts and to develop guidelines to assist professionals in providing comprehensive and compassionate care for children and adolescents in palliative care.