Stillbirth, neonatal death and Sudden Infant Death (SIDS): parental reactions

The differences between parental grief reactions following different types of infant losses were investigated. A total of 117 parents (55 couples) from three groups of parents (stillbirth, neonatal death and Sudden Infant Death), 53% women and 47% men, answered a survey on different grief reactions one to four years following the death. Included in the survey were psychometric measures relating to anxiety, depression, impact of event, bodily discomfort, and general wellbeing. The results demonstrated that the three groups differed in their experience of various grief reactions. Sudden Infant Death Syndrome (SIDS) parents reported significantly more anxiety and intrusive thoughts than the other two groups in the early post-loss period, as well as significantly more anger, restlessness, and sleep disturbances than the neonatal group. The SIDS parents also scored significantly higher on some of the measures (experience of recovery, IES intrusion) relating to how they felt at the time of study. While the death being sudden did not show any correlation with the parents experience of recovery or the psychometric measures, the length of time the child had lived showed a strong relationship to these measures. It is emphasized that counselling to parents must be based on increased knowledge about parental reactions, tailored to the individual family's needs.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

Unexpected death,religious coping and conjugal bereavement outcomes in Africa (Togo)

This pioneering study in sub-Saharan African context examined the role played by religious strategies (religious coping, religious community support (RCS)) in the conjugal bereavement process and its outcomes depending on the expected or unexpected death. Based on cross-sectional approach, the study targeted Togolese bereaved spouses (N?=?162). The mean period of mourning was 112.52 months (SD?=?94.72). The results of a hierarchical regression revealed that RCS was positively associated with grief symptoms when the death was expected and, unsurprisingly, the negative religious coping predicted grief symptoms when the death was sudden and unexpected. Religious strategies would play a threefold role: providing refuge and comfort, regulating the bereavement distress and serving resources to give meaning to the loss of the beloved. Theoretical and clinical implications of these findings are discussed.     

The Use of Rituals in Grieving for a Miscarriage or Stillbirth

Abstract

Preparation for their changing roles in family and society, as well as readying their intimate space for the arrival of an infant, totally engage expectant parents. Miscarriage or stillbirth may bring on a grief storm that strips away many tender roots and branches of new life in the community that the parents have been nurturing. Creation and participation in a grief ritual can bring the grieving parents to a healing resolution. This article describes the healing efficacy of ritual, its elements, and how a compassionate therapist can create one in collaboration with grieving clients.     

Parental reactions to the loss of an infant child: A review

This article examines methodological problems, and describes and evaluates commonly explored variables regarding research on the effect of an infant's death on the family. The components of parents' and siblings' grief reactions, and the similarities and differences in parental grief are reviewed. The research shows marked differences between mothers' and fathers' reactions--the grief reactions in mothers being stronger and more prolonged. Different explanations for this are put forward. The effect of different types of loss as well as the effect of the child's life span before death are also reviewed and discussed. Further knowledge is needed to single out the influence of these factors' on the families' reactions. It is concluded that the death of an infant makes the family prone to develop short-term and/or long-term problems in their adaptation to the loss. An integrated effort by health professionals is needed to develop systematic ways of helping families to cope with the death of a child.     

Family and social networks after bereavement: experiences of support,change and isolation

The role of family and social support networks on grief experiences following the death of a family member in a road traffic accident is explored. Twenty‐one bereaved informants were interviewed and the data analysed using grounded theory methodology. We outline the ways in which a crash fatality impacts upon familial and social relationships. The data clearly demonstrate that although the death of a loved one precipitated closer familial and social bonds in some instances, it was more common that those relationships deteriorated and collapsed. Implications for service delivery, grief education and research are discussed.     

A Steppenwolf called Brian: Reflections on childhood suffering and creativity

Through the life of the writer Brian Aldiss, this paper explores the idea that if parents are unable to give a child a solid sense of self, the child may grow up with a burning need to find that self through artistic creation. One not uncommon reason for this failure is if the child is a replacement for another child who has died and the parents have not been able to do the grief work required in mourning. This task is often more problematic in the case of a stillbirth. Examples are given of other creative people, such as Freud and Dali, where a previous death in the family may have been the spur to their finding a special identity through their creativity.     

Grief,Death, and Longing in Stoic and Christian Ethics

The Stoic rejection of the passion of grief strikes many ethicists writing on dying as inhuman, selfish, or lacking appreciation for the world. This essay argues that Stoics rejected grief and the fear of death because these passions alienated one from the present through sorrow or anxiety for the future, disrupting one's ability to fulfill obligations of care for others and to feel gratitude for the gift of loved ones. Early Christian writers on death, such as Ambrose, maintained much of the substance of Stoic doctrine but transformed it through their belief in the resurrection and their corresponding revaluation of the future. While these writers rejected grief as an affective response to death, they affirmed longing for lost loved ones. These authors provide an example of how contemporary religious ethicists can use Stoic insights for recovering the tradition of the art of dying.     

Survivor-victim status, attachment, and sudden death bereavement.

This research examines the significance of the survivor-victim relationship in understanding grief following sudden death bereavement. Data for this study come from medical examiner's reports and mailed self-report surveys of survivors of suicide and accidental death. In general, the results show that survivor-victim attachment is more important than survivor's status in explaining grief reactions. Also, suicide survivors experience significantly less emotional distress and shock, but greater feelings of guilt/shame and rejection, than survivors of accidental death. This paper concludes by directing future research to explore more fully the importance of survivor-victim relationships in understanding grief following bereavement.     

Soup,Stitches, and Song

Abstract

This article discusses ways that clinical practitioners can utilize creative strategies in working with clients who are experiencing grief following the death of their adolescent child. It presents a brief literature review regarding this specific type of parental grief as well as practical and helpful ways to utilize books, songs, and tangible projects in the grieving process.     

Religious Doubt and Spiritual Growth Among Adults Bereaved of a Grandparent

Religious beliefs and bereavement provide contexts for personal growth (Benore & Park, 2004). The death of a grandparent may be especially well-suited to prompt such growth. Using data from 164 adults, ages 18 to 51 years, bereaved of a grandparent, the authors examined whether religious doubt relates to current grief via perceived spiritual growth. Mediation analyses showed that fewer religious doubts were associated with spiritual growth in bereavement, but spiritual growth was associated with higher levels of current grief. Results are discussed within a framework for including family processes in bereavement research that includes religious doubt and spiritual growth.     

Long-term effects of the death of a child on parents' adjustment in midlife.

The death of a child is a traumatic event that can have long-term effects on the lives of parents. This study examined bereaved parents of deceased children (infancy to age 34) and comparison parents with similar backgrounds (n = 428 per group) identified in the Wisconsin Longitudinal Study. An average of 18.05 years following the death, when parents were age 53, bereaved parents reported more depressive symptoms, poorer well-being, and more health problems and were more likely to have experienced a depressive episode and marital disruption than were comparison parents. Recovery from grief was associated with having a sense of life purpose and having additional children but was unrelated to the cause of death or the amount of time since the death. The results point to the need for detection and intervention to help those parents who are experiencing lasting grief.     

NEAR‐DEATH EXPERIENCES AND SPIRITUALITY

Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large.     

Christians,Muslims, Jews,and their religions

Depending on the context, Christians, Muslims and Jews have constructed their own religion, perceived the religions of others, and articulated relations between religions in different ways. This paper examines the rise in history of the three communities, which came to identify themselves through their religions and have been highly sensitive to differences. It indicates common features and parallels of which adherents may have been more or less conscious. The central question in such research is what persons and groups mean in particular situations when they call themselves Christian, Muslim or Jewish. The variety of personal and group identities in the three religious communities has been concealed partly by religious leaderships concerned with the survival of their flocks, and partly by the use of the general concepts of Christianity, Islam and Judaism with which believers have been called to identify. These concepts have shut people into separate religious pigeonholes and could thus be used to support ethnic, social and other rivalries. This pigeonholing has also confronted more spiritually‐oriented people with problems of social identity, religious belonging and spiritual authenticity.     

Youth Mental Illness and the Family: Parents’ Loss and Grief

Parents and family members whose adult child or relative has a mental illness endure significant losses, to which they respond with grief. Such grief may negatively affect family members’ physical and psychological health and also the relationship with their relative. Yet, research in this field is sparse. Very few studies have examined parents’ loss and grief in the context of the patient being a child or teen. It is not clear the extent to which parents’ loss and grief in response to their child or adolescent’s mental illness is similar or different to the accounts of older parents and family members caring for an adult relative with major psychopathology (e.g., Schizophrenia, Bipolar disorder). Parental loss and grief is not often addressed in child and adolescent mental health services’ provision of care; alarmingly, little is known about how best to support parents who access these services. The present study aimed to bridge this knowledge gap and identify the therapeutic needs of this younger parent population. Comprehensive interviews were conducted with 14 parents and one custodial grandparent of a youth aged 18 years or younger who was currently attending a child and adolescent mental health service. An inductive thematic analysis identified six themes; parents’ narrative of finding out, profound and pervasive loss, complex grief, waning support, the challenges of caregiving and a call for assistance. It can be inferred from these results that youth mental illness can constitute a source of loss and grief for parents. Participants’ loss and grief was largely consistent with the experience of families caring for an adult relative with major psychopathology. Opportunities for mental health practitioners to support families’ loss and grief were identified. Further studies are needed to enhance understanding of this complex and, to a large extent, ignored familial experience. Results do underscore the importance of clinicians acknowledging parents’ loss and grief and working directly with this experience over the course of youths’ treatment, perhaps in conjunction with family psychoeducation approaches.     

Families and children with hearing loss: grief and coping

Parental coping with the diagnosis of their child's hearing impairment has not received a great deal of research attention, despite the evident importance of it. Parental coping has been changing with the inception of newborn screening as we move from a parent-initiated model of diagnosis to an institution-initiated model. Coping now begins without any preparation, and without any time for parents to "enjoy" their child as "normal." The grief models, based on the death experience, usually employed to describe parental reactions to the diagnosis may also be inappropriate. Death grief is terminable whereas parental grief is chronic. There is not sufficient research on the long-term effects of chronic grief and how that impacts on parent-child bonding. There is evidence that our screening endeavors have far outstripped our habilitation efforts, leaving parents with a diagnosis but without support. This gap must be closed.     

Death of a Clinician: The Personal, Practical and Clinical Implications of Therapist Mortality

Death is inevitable and yet in US culture the discussion of death is somewhat taboo. Marriage and Family therapists are trained in the implications of grief and loss for clients who lose loved ones and yet examination of the impact of therapist mortality on clients is lacking in the clinical literature. This article examines ways that private practice therapists can both protect their client’s confidentiality and mitigate the impact of therapist sudden death on their clients with planning and forethought. In addition, the factors influencing the lack of empirical research on this topic is discussed in the context of social mores on death and how therapists’ own denial of mortality may impact their ability to connect with clients through the pain of grief and loss. Recommendations are made for therapists to evaluate their own attitudes towards mortality and develop a plan for client care in the event of their death.     

The relationship between spiritual distress, PTSD and depression in Vietnam combat veterans

Presents empirical data showing the relationship between combat-related posttraumatic stress disorder (PTSD), depression and spiritual distress. Uses spiritual injury scale to measure distress; scale measures guilt, anger or resentment, sadness/grief, lack of meaning, feeling God/life has treated one unfairly, religious doubt, and fear of death. Shows high association between spiritual injuries and both PTSD and depression. Also finds inverse relationship between intrinsic religious faith and these two diagnostic categories. An inverse relationship also exists between religious faith as measured by regular worship with a faith community and both depression and PTSD.     

Hope Deferred: Theological Reflections on Reproductive Loss (Infertility, Stillbirth, Miscarriage)

This essay examines the human experience of reproductive loss and grief surrounding infertility, miscarriage and stillbirth, in particular why such painful silences persist where one might least expect it; namely, in feminist communities and in churches. By bringing into conversation feminist theory and systematic theology on this topic, the author effectively crosses (and cross-fertilizes) the boundaries of two important sets of discourse with the hope of better understanding why painful silences persist concerning reproductive loss and what theological – in particular Trinitarian – resources are available to help the church think about the issue (both those who suffer this loss and the broader community who seeks to understand it).     

Suicide Bereavement and Complicated Grief: Experiential Avoidance as a Mediating Mechanism

In the wake of increased interest in the specific features of suicide bereavement, the current study examines (a) the association between suicide bereavement and complicated grief and (b) the mediating effect of experiential avoidance on the association between suicide bereavement and complicated grief. The tests revealed a significant indirect effect of suicide bereavement on complicated grief through experiential avoidance. This finding suggests that traumatic characteristics of suicide bereavement may inhibit the grieving process by increasing experiential avoidance and emphasizing a cognitive approach for complicated grief of people who have lost their loved one to death by suicide.