Death preparation of Chinese rural elders

Liu, Yanping; Schalkwyk, Gertina J. van

doi:10.1080/07481187.2018.1458760

Cited by 26 publications

(32 citation statements)

References 25 publications

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“…EoL preferences were sometimes discussed not only in terms of what would be best for the participant alone, but also related to what the participants felt would be best for those close to them, in line with results of studies conducted in other contexts ( Clarke & Seymour, 2010 ; Liu & van Schalkwyk, 2019 ). In general, participants seemed not to view death itself as their greatest concern for the future, instead speaking of fearing dependence on others coupled with their loss of independence, as found also in other studies of EoL preferences of both older and younger people ( Caswell & O’Connor , 2019 ; Lloyd-Williams, Kennedy, Sixsmith, & Sixsmith, 2007 ; Robinson et al, 2019 ).…”

Section: Discussionmentioning

confidence: 77%

Exploring Community-Dwelling Older Adults’ Considerations About Values and Preferences for Future End-of-Life Care: A Study from Sweden

2020

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Background and Objectives There is a substantial body of research on advance care planning (ACP), often originating from English-speaking countries and focused on health care settings. However, studies of content of ACP conversations in community settings remain scarce. We therefore explore community-dwelling, older adults’ reasoning about end-of-life (EoL) values and preferences in ACP conversations. Research Design and Methods In this participatory action research project, planned and conducted in collaboration with national community-based organizations, we interviewed 65 older adults without known EoL care needs, about their values and preferences for future EoL care. Conversations were stimulated by sorting and ranking statements in a Swedish version of GoWish cards, called the DöBra cards, and verbatim transcripts were analyzed inductively. Results While participants shared some common preferences about EoL care, there was great variation among individuals in how they reasoned. Although EoL preferences and prioritizations could be identical, different individuals explained these choices very differently. We exemplify this variation using data from four participants who discussed their respective EoL preferences by focusing on either physical, social, existential, or practical implications. Discussion and Implications A previously undocumented benefit of the GoWish/DöBra cards is how the flexibility of the card statements support substantial discussion of an individual’s EoL preferences and underlying values. Such in-depth descriptions of participants’ reasoning and considerations are important for understanding the very individual nature of prioritizing EoL preferences. We suggest future users of the DöBra/GoWish cards consider the underlying reasoning of individuals’ prioritizations to strengthen person-centeredness in EoL conversations and care provision.

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Section: Discussionmentioning

confidence: 77%

Exploring Community-Dwelling Older Adults’ Considerations About Values and Preferences for Future End-of-Life Care: A Study from Sweden

2020

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“…Three themes – suffering, making sacrifices, and being heroes and victims – were identified representing the identity (re)construction of rural elders in a village in south-west China. We have integrated the findings and discussion sections, maintaining a narrative approach (Liu and van Schalkwyk, 2019). The discussion is ended with presenting a hero–victim dialectic model for rural Chinese elders (Figure 1).…”

Section: Findings and Discussionmentioning

confidence: 99%

“…Having children, for example, provides the elders with a symbolic value of sustaining the immortality fantasy (Firestone and Catlett, 2009). The participants adhered to a normative life trajectory, urging their children to live a life similar to how they did, particularly having sons and grandsons (Liu and van Schalkwyk, 2019). Children who do not follow parents’ doctrine, as argued strongly by Mr J in this study, would be blamed for betraying their parents.…”

Section: Findings and Discussionmentioning

confidence: 99%

“…Most residents are Han people, primarily engaged in agriculture and growing crops, and are connected through their daily living, working and leisure interactions. Having no retirement to mark the beginning of later life, residents in the study setting treat a person as an elder when she or he has a grandchild (Liu and van Schalkwyk, 2019). This implies that any person irrespective of age could be considered an elder provided there is a grandchild indicating a change in status.…”

Section: Methodsmentioning

confidence: 99%

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Constructing a hero–victim identity through reminiscing: a phenomenological study on rural Chinese elders

Liu

Schalkwyk

2020

Ageing and Society

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Reminiscing contributes to the formulation of identity in later adulthood through integrating individuals’ recomposed past, perceived present and envisioned future. Aiming to understand rural Chinese elders’ identity construction through reminiscing, we conducted semi-structured interviews with 20 elders living in ShiGo, a village located in the south-west of China. Data analysis suggests the rural elders in this study constructed a hero–victim identity through telling stories about the hardships they went through and the sacrifices they made. The participants narrated suffering from lack of basic living needs in the past, in particular before the 1980s while they were involved in turmoil brought on by wars and national movements, from destructive relationships, from making sacrifices for the country and their families, and from adapting to challenges brought on by the hardships. The rural elders shared life experiences with other villagers in daily life through bitter-sweet telling and wanted their suffering and sacrifices to be witnessed. Witnessing connects suffering, sacrifice, hero and victim into a self-enforcing system that helps the elders maintain interdependence and defence against existential concerns like death anxiety. A hero–victim dialectic model was presented to capture the self-enforcing attribute of the hero–victim identity. Findings of this study could be used to make sense of rural ageing in China and benefit clinical professionals working with rural Chinese elders.

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“…However, there is relatively little empirical data about the general health status of the Sámi, who are Indigenous peoples in Northern Fennoscandia, an area now called Sápmi. There is even less data about issues relating to death, dying and bereavement, with Indigenous EoL research stemming mostly from Australia, New Zealand and Canada (Gott et al, 2017;Kelley, 2010). Hassler and Sjölander (2005) reviewed health-related research on Indigenous peoples over a 30-year period, pointing to a growing interest due to lifestylerelated ill health resulting from encounters with mainstream cultures.…”

Section: Introductionmentioning

confidence: 99%

The past is present: Death systems among the Indigenous Sámi in Northern Scandinavia today

et al. 2020

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Despite growing interest in Indigenous health, the lack of end-of-life (EOL) research about the Sámi people led us to explore experiencebased knowledge about EoL issues among the Sámi. We aim here to describe Sámi death systems and the extent to which Kastenbaum's conceptualisation of death systems is appropriate to Sámi culture. Transcribed conversational interviews with 15 individuals, chosen for their varied experiences with EoL issues among Sámi, were first inductively analysed. Kastenbaum's model of death systems, with functions along a time trajectory from prevention to social consolidation after death, and the components of people, times, places, and symbols/ objects, was applied thereafter in an effort to understand the data. The model provides a framework for understanding aspects of the death system that were Sámi-specific, Sámi-relevant as well as what has changed over time. Whereas Kastenbaum differentiated among the components of the death system, our analysis indicated these were often so interrelated as to be nearly inseparable among the Sámi. Seasonal changes and relationships to nature instead of calendar time dominated death systems, linking people, places and times. The extended family's role in enculturation across generations and EoL support was salient. Numerous markers of Sámi culture, both deathspecific and those recruited into the death system, strengthened community identity in the EoL.

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Death preparation of Chinese rural elders

Cited by 26 publications

References 25 publications

Exploring Community-Dwelling Older Adults’ Considerations About Values and Preferences for Future End-of-Life Care: A Study from Sweden

Exploring Community-Dwelling Older Adults’ Considerations About Values and Preferences for Future End-of-Life Care: A Study from Sweden

Constructing a hero–victim identity through reminiscing: a phenomenological study on rural Chinese elders

The past is present: Death systems among the Indigenous Sámi in Northern Scandinavia today

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