Cultural Perspectives of DEATH, GRIEF, AND BEREAVEMENT

Clements, Paul T.; Vigil, Gloria J; Manno, M.; Henry, Gloria C; Wilks, Jonathan A.; Das, Sarthak; Kellywood, Rosie; Foster, Will

doi:10.3928/0279-3695-20030701-12

Cited by 71 publications

(63 citation statements)

References 5 publications

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“…Culture fundamentally shapes how individuals make meaning out of illness, suffering, and dying. Because the customs, rituals, and beliefs of the groups to which individuals belong affect their experiences of death, grief, and illness, healthcare professionals need to be open to learning about them to better understand and help (Clements et al 2003). Immigrant cancer education programs should focus particularly on the preventive aspects of screening and the issue of survivorship.…”

Section: Discussionmentioning

confidence: 99%

Attitudes, Knowledge, and Health-Seeking Behaviors of Five Immigrant Minority Communities in the Prevention and Screening of Cancer: A Focus Group Approach

Gany¹,

Herrera²,

Avallone³

et al. 2006

Ethnicity & Health

107

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Despite an observed decrease in overall cancer death rates in the USA, immigrant minorities continue to experience disproportionately higher cancer incidence and mortality rates. Thirteen focus groups were conducted in the Haitian, English-Speaking Caribbean, Latino, Korean, and Chinese communities of New York City to better understand their health-seeking behaviors with respect to cancer prevention, screening, and treatment. Focus groups addressed the degree to which cultural, linguistic, and systematic barriers impact these behaviors and explored methods to support salutary behaviors. Findings underscored that, while there are many similarities across immigrant groups, there are significant variations between the immigrant groups to necessitate a tailored community-based approach. The prevalent misinformation observed among all groups warrants the prompt development of culturally competent programs for cancer control with immigrant minorities.

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Section: Discussionmentioning

confidence: 99%

Attitudes, Knowledge, and Health-Seeking Behaviors of Five Immigrant Minority Communities in the Prevention and Screening of Cancer: A Focus Group Approach

Gany¹,

Herrera²,

Avallone³

et al. 2006

Ethnicity & Health

107

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“…In the Hispanic culture, dominated by Catholicism, mourning begins with an open casket service, during which a rosary is recited (Clements et al, 2003). Group prayers are done for the soul of the deceased 1 to 2 evenings before the funeral service.…”

Section: Wakes or Viewingsmentioning

confidence: 99%

“…Family members and friends in many cultures travel long distances to attend a funeral and provide support to the grieving family (Clements et al, 2003). In the Latino, African American and Afro-Caribbean cultures attending the funeral of family members is considered a family obligation (Schoulte, 2011).…”

Section: Funerals or Cremationsmentioning

confidence: 99%

“…During the mourning period immediate family members do not watch television, play the radio, or attend social events; pray “novenas” for 9 days (praying of the rosary is done each day); hold mass for the deceased during the first anniversary of the death and light candles (Clements et al, 2003; Munet-Vilaro, 1998). Family members may go to the grave, cry and have conversations with the dead.…”

Section: Funerals or Cremationsmentioning

confidence: 99%

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Death Rituals Reported by White, Black, and Hispanic Parents Following the ICU Death of an Infant or Child

Brooten

Youngblut

Charles

et al. 2016

Journal of Pediatric Nursing

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Purpose To examine rituals (disposing remains, wakes, funerals/burials, celebrations) of White, Black, Hispanic parents post ICU infant/child death. Design and methods Qualitative design, 63 parents completed English or Spanish semi-structured interviews at 7 & 13 months after infant’s/child’s death. Interviews were audio-recorded, transcribed verbatim, and entered into Atlas.ti for analysis. An inductive approach to thematization was used to develop codes. Results Parents: mean age 35.1 years (SD = 9.03); 33% Black, 27% White, 40% Hispanic; from 17 countries. Three themes emerged: immediately after death - shock and stress, needing help with arrangements, decisions on burial or cremation (conflicts due to finances, religion, culture), when and where to hold wakes, funerals/burials. Wakes and funerals - who prepares child’s body, appropriate dress (deceased child, mourners), who can come (cultural restrictions),-variations by child age, parent choice, culture, religion, country. After burial/cremation - being with family, milestone celebrations. Conclusion Child death is devastating for parents, other children, grandparents, and family members. Practice Implications. Rituals after child death require decisions about the child’s remains, wakes, funerals/burials at time of great pain for parents. This is especially true for newly immigrated parents and those with language barriers where making arrangements is especially hard and often very isolating. Health professionals who provide support need to be cognizant of practice differences based on religion, culture, economics, family traditions, and individual preference and provide as much support and resource as possible. A list of religious leaders representing the community’s cultures and funeral service providers who may provide lower cost burials/cremations is helpful.

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“…Selon les cultures, l'acceptation de la mort fait partie du cycle de la vie et a donc un sens pour chaque individu et détermine son choix [15,49].…”

Section: Influence Culturelle Et Fin De Vie Et Deuilunclassified

Comment le facteur culturel est-il considéré en psycho-oncologie ?

Reich

2008

Psycho Oncologie

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Comment le facteur culturel est-il considéré en psycho-oncologie ?How are cultural factors taken into account in psycho-oncology? M. ReichRésumé : La prise en charge des aspects psychosociaux du cancer doit intégrer les problématiques culturelles du patient et de son environnement social et familial. Paradoxalement, cela reste encore très disparate, tant pour des contraintes économiques que justement culturelles, ce qui explique en partie le peu de recherches effectuées sur la thématique transculturelle en psycho-oncologie. La question est de savoir comment transposer chez des populations de culture différente et variée les diverses problématiques rencontrées en psycho-oncologie clinique au quotidien ou étudiées lors de projets de recherche sur les sciences psychosociales, sponsorisées par le biais d'organismes tels que l'INCa ou les cancéropôles, mais aussi de réfléchir aux particularités de leurs repérages et de leurs prises en compte quand on aborde le champ transculturel.Les facteurs culturels ont un impact tant chez les patients au niveau de la perception, la compréhension et le vécu de leur maladie et des traitements proposés que chez les soignants et in fine sur la dyade soignant/soigné.Ces facteurs culturels vont influencer les divers champs de la psycho-oncologie et la façon pour les « psychooncologues » de les aborder en général : communication et annonce de mauvaises nouvelles, relation médecin-malade, vécu de la douleur physique et psychique, investissement du corps, croyances et sens attribués au cancer, adaptation face à la maladie, rôle des familles, accès aux soins psychosociaux, satisfaction des soins, fin de vie.Il existe donc une nécessité à promouvoir le développe-ment de recherches transversales et transculturelles dans le champ de l'oncologie psychosociale. Cela a commencé à se faire sous l'égide de la société internationale de psychooncologie (Ipos) sur des thématiques bien précises telles que l'évaluation et la prise en charge de la détresse émotionnelle des patients souffrant de pathologies cancéreuses.La recherche transculturelle en psycho-oncologie doit respecter les principes éthiques d'autonomie et de nonmalveillance quant à l'obtention d'un consentement dit ou supposé éclairé. Cette éthique repose sur le distinguo de différentes dimensions socio-économiques, socio-linguistiques, institutionnelles et socio-culturelles sans oublier les principes méthodologiques qui régissent ce type d'études.La clinique quotidienne dans ce champ transculturel suppose l'acquisition chez les soignants de compétences culturelles qui leur permettront d'aborder et de prendre en charge le patient dans toutes ses dimensions. Cela passe par la prise de conscience du concept d'acculturation qui va moduler le stress et les capacités d'adaptation des patients de culture différente et confrontés à la maladie.L'abord transculturel en psycho-oncologie s'intègre dans la dimension et la prise en charge psychosociale du cancer. Pour ce faire, il y a une nécessité de sensibiliser puis de former les acteurs de la cancéro...

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Cultural Perspectives of DEATH, GRIEF, AND BEREAVEMENT

Cited by 71 publications

References 5 publications

Attitudes, Knowledge, and Health-Seeking Behaviors of Five Immigrant Minority Communities in the Prevention and Screening of Cancer: A Focus Group Approach

Attitudes, Knowledge, and Health-Seeking Behaviors of Five Immigrant Minority Communities in the Prevention and Screening of Cancer: A Focus Group Approach

Death Rituals Reported by White, Black, and Hispanic Parents Following the ICU Death of an Infant or Child

Comment le facteur culturel est-il considéré en psycho-oncologie ?

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