Cross-Lagged Analyses of Prolonged Grief and Depression Symptoms With Insomnia Symptoms

Prolonged grief disorder, characterized by severe, persistent and disabling grief, has recently been added to the DSM-5-TR and ICD-11. Treatment for prolonged grief symptoms shows limited effectiveness. It has been suggested that prolonged grief symptoms exacerbate insomnia symptoms, whereas insomnia symptoms, in turn, may fuel prolonged grief symptoms. To help clarify if treating sleep disturbances may be a viable treatment option for prolonged grief disorder, we examined the proposed reciprocal relationship between symptoms of prolonged grief and insomnia. On three time points across 6-month intervals, 343 bereaved adults (88% female) completed questionnaires to assess prolonged grief, depression, and insomnia symptoms. We applied random intercept cross-lagged panel models (RICLPMs) to assess reciprocal within-person effects between prolonged grief and insomnia symptoms and, as a secondary aim, between depression and insomnia symptoms. Changes in insomnia symptoms predicted changes in prolonged grief symptoms but not vice versa. Additionally, changes in depression and insomnia symptoms showed a reciprocal relationship. Our results suggest that targeting insomnia symptoms after bereavement is a viable option for improving current treatments for prolonged grief disorder.     

COVID-19, precarity and loneliness

In this paper I discuss Jungian psychological work of the trauma and loss experienced in reaction to COVID-19 with a man who represents a clinical composite. The issues of precarity, a concept used by the philosopher Judith Butler, are combined with the notions of lack and absence of French psychoanalyst André Green. The psychological and societal situation of precarity aroused the man’s childhood issues that were long repressed. The loneliness, isolation and death from COVID-19 mirrored his personal and the collective responses to the disaster from this global pandemic. He felt on the edge of collapse as what he knew of his world crashed and he found himself unable to cope. The subsequent Jungian work taking place through the virtual computer screen was taxing and restorative simultaneously for both analyst and analysand.     

Psychometric Properties of the Grief Cognitions Questionnaire (GCQ)

Cognitive behavioral conceptualizations of complicated grief propose that negative cognitions play a core role in the development and persistence of emotional problems after bereavement, because they generate negative emotions and cause mourners to engage in counterproductive attempts to avoid the implications and the pain of the loss. To facilitate the assessment of potentially problematic cognitions after bereavement, the Grief Cognitions Questionnaire (GCQ) has been developed—a 38-item questionnaire representing 9 categories of cognitions. Building on a previous study that supported the reliability and validity of the GCQ, the current study further examined its psychometric properties, with data of 531 bereaved individuals who completed research questionnaires online through the Internet. Confirmatory factor analyses supported the nine-factor structure with 9 interrelated factors. The reliability and convergent and discriminative validity were found to be adequate. Altogether the GCQ seems to be a useful tool for the assessment of negative thinking after bereavement in research and clinical practice.     

Conceptualizing and Measuring Historical Trauma Among American Indian People

This article reports on the development of two measures relating to historical trauma among American Indian people: The Historical Loss Scale and The Historical Loss Associated Symptoms Scale. Measurement characteristics including frequencies, internal reliability, and confirmatory factor analyses were calculated based on 143 American Indian adult parents of children aged 10 through 12 years who are part of an ongoing longitudinal study of American Indian families in the upper Midwest. Results indicate both scales have high internal reliability. Frequencies indicate that the current generation of American Indian adults have frequent thoughts pertaining to historical losses and that they associate these losses with negative feelings. Two factors of the Historical Loss Associated Symptoms Scale indicate one anxiety/depression component and one anger/avoidance component. The results are discussed in terms of future research and theory pertaining to historical trauma among American Indian people.     

Maturing into Boyhood: James E. Dittes on Men and Meaning

In this essay, I review the progression of James E. Dittes' books on men and men's issues, including The Male Predicament, When Work Goes Sour, Men at Work, and Driven By Hope. Dittes moves from a palpable ambivalence toward men and their attendant griefs in earlier books to an increasingly unconditional affirmation of men in more recent ones. His own professional pilgrimage models his desire that men might mature into boyhood by coming to savor their inherent sense of expectancy as sons.     

Spirituality and Loss: Approaches for Counseling Grieving Adolescents

The death of a loved one has serious implications for adolescent growth and development. The authors review relevant research on the grief process and spirituality in adolescence, and they give a rationale for integrating spirituality into adolescent grief work. By way of a case illustration, they draw implications for counselors’ use of spirituality in addressing adolescent grief.     

Psychologists' and counsellors' perspectives on prolonged grief disorder and its inclusion in diagnostic manuals

Introduction: In this research, proposed criteria for what has been termed ‘Prolonged Grief Disorder’ (PGD) (more recently termed, ‘Persistent Complex Bereavement‐Related Disorder’ (PCB‐RD) in the proposed DSM‐V), were presented to psychologists and counsellors. Method: Participants were asked about their views on the ‘disorder’ and whether they considered its inclusion in diagnostic manuals was justified. A total of 185 participants, (147 psychologists, specialist and general, and 38 counsellors) responded to an online survey (part of a larger research project), concerning their attitudes, choices and activities regarding bereavement therapy. In this part of the research, therapists’ perspectives about pathological grief, the recognition of PGD and its inclusion in diagnostic manuals were explored. Fifty‐nine participants took the option of adding written remarks to the survey to expand on their opinions regarding PGD. Results/Conclusions: Tentative support for the inclusion of PGD in diagnostic manuals was given; however many therapists indicated considerable reservations about potential negative repercussions of using such a diagnosis. One‐way between‐groups analysis of variance was undertaken to determine whether participants' opinions varied according to main occupation or specialism; however, no significant difference was found. This research was conducted prior to the latest update to the proposed revision and diagnostic category concerning bereavement in the DSM‐5 of April 2012, but many observations and recommendations concerning PGD made by the therapists participating in this research can be seen to be applicable to PCB‐RD. Implications: The implications of this research for assessing and diagnosing grief, and ways of working with bereaved clients, are discussed.     

Remembering,forgetting and (dis)enfranchised grief in everyday settings in English and Welsh towns: Migrants' and minorities’ translocal and local memories associated with funerary spaces and practices

In this paper we explore migrants' and minorities' memories and memory-making associated with death, funerary and remembrance practices, with particular attention to how this intersects with experiences of migration and/or being part of a cultural or religious minority. The paper examines different spaces including bodies, homes, translocal networks, cemeteries and crematoria, centred on insights from focus groups, biographical and key participant interviews in four medium sized multicultural towns in England and Wales. These case studies afford an exploration of the complex and dynamic ‘ecologies’ of migrant and minority memories and sense of citizenship in relation to death, bereavement and remembrance spaces and practices. Participant accounts highlight memories of past practices, (post)colonial marginalization, disenfranchisement, changes in practices, the strains of transnational grieving, pragmatic compromises and collaborating to improve funerary provision as endeavours of everyday citizenship. These are explored through two broad interlinked themes: firstly, translocal memories of past and evolving funerary and remembrance spaces, customs and practices; and secondly, relationality and autonomy through the choice of where to situate the dead, and implications for associated future memory-making.     

The use of religion in coping with grief among bereaved Malay Muslim parents

The purpose of this study is to explore the influence of religion on bereaved parents after the death of a child. Literature had attempted to understand how religiosity may influence parental grief both in positive and negative ways. However, this area is scarcely explored in the Malaysian context. This qualitative study involved 11 bereaved parents who lost their children due to accidents (n?=?9) and homicide (n?=?2). Open-ended questions that focused on the importance, activities, and role of religion in the grieving process among Malay parents were asked. According to the thematic analysis, some of the main themes found were that the bereaved parents described religion as a beneficial mechanism in helping them to adapt with their losses through various responses that indicated the perception that religion as a guidance. However, other than the positive impact, religiosity can also lead the bereaved parents to experience negative effects of using religion as a coping strategy. The influence of culture is prevalent in the current study as the theme of mystical belief and paranormal experiences were also reported. This study provides some professional implication from the possible use of religion in intervention.