جستجوی مقالات مرتبط با کلیدواژه "سوگواری" در نشریات گروه "پزشکی"

The death of a loved one is one of the most difficult and stressful life events in the world. The effects of death caused by COVID-19 on the mental health of individuals and families are of great importance. This study aims to elucidate the experience of grief in bereaved women following the death of their husbands due to COVID-19 in Qom, Iran.

In this phenomenological study, 12 bereaved women were selected using a purposive sampling method. The information was collected using semi-structured interviews until reaching data saturation.

The data analysis led to the extraction of 3 main themes and 10 sub-themes: Complicated grief (ambiguous loss, farewell with no embrace, grieving alone), unconventional grief (strange death, deviation from religious burial customs, virtual mourning), and grief outcome (spiritual experiences, moral panic, social stigma, distrust in healthcare providers).

The grief of bereaved women due to the death of their husbands by COVID-19 differs from their mourning for the death caused by other diseases in two aspects. Firstly, according to the majority of women, the cause of death was unclear. This situation intensified their grieving and mourning. Secondly, due to the specific nature of COVID-19 and the necessity of quarantine, they were restricted from having funeral and religious mourning rituals according to the prevalent culture, which resulted in an incomplete mourning process. Gaining spiritual experiences is one positive aspect of grief in women. It is recommended to provide support and care by the healthcare system during pandemics for families, especially bereaved women, to reduce the negative effects of grief.

Delaying the orders of religious leaders in holding the mourning for the martyrs of Karbala and announcing the precious rewards in weeping and crying over this great calamity, shows the fact that the continuation of mourning for Imam Hussain, peace be upon him, and his companions, has pursued a great goal. And it will have many effects. Participating in the mourning of Imam Hussain (peace be upon him) and crying over him, not only does not increase the depression and suffering of the mourners, but it is also a prelude to the improvement of their health and their growth and prosperity

The research of the present library aims to analyze the issue of positive correlation between the mourning of Imam Hussain and recovery by classifying the verses and traditions that have been expressed about ritual crying and its effect on health, in a descriptive-analytical way. Follow health in the teachings of Quran and Hadith. The method of collecting information is based on library expression and in interpretative and narrative sources.

Research findings show the correlation and positive effect of ritual crying on mental health and physical health.

Correctly understanding the concept of pilgrimage, mourning and crying, and establishing a link between the mourning of Imam Hussain (peace be upon him) and the meaning of life, will lead to the cognitive correction of the mourners, followed by the adjustment of their emotions and regulation of their behavior, and will provide the basis for achieving well-being and prosperity.

Nowadays, 121 million people all around the world suffer from depression and they are about 11% of all patients. Mourning is a behavioral process which changes bereavement affected by culture as well as spiritual and religious beliefs. Although the mourning is an appropriate alternative to face insights and values, it might be a threat for people’s health in dealing with new challenges. In answering to this question, the current study evaluated the psychiatrists’ views regarding to clinical treatment with patients and awareness of the physiopathology of depression on the effects of mourning ceremony in symptoms of the disease dimension as well as cognitive, spiritual and adaptive dimensions.

In this descriptive-survey study, the population was 104 psychiatrists of Esfahan City, selected through purposive and convenience methods. Considering the pandemic conditions of COVID-19, through virtual mode, the valid questionnaire was sent to the participants and the responses were received. After entering the data into the computers, it was analyzed using SPSS 21 via statistical methods like X2 (chi-square test) and T-test.

The attitudes of the participants about the general effects of religious mourning ceremonies on patients with depression were positive. Totally, 53.9% of psychiatrists believed that religious mourning ceremony had good effects on symptoms of depressed patients. Moreover, 64.4, 71.7 and 58.9% agreed on its positive spiritual, cognitive and adaptive effects in patients. The difference in scores between male and female psychiatrists on the effects of religious mourning was not significant.

According to the findings of this and related studies, it seems that generally, concern about patients’ participation in spiritual-political program is not in accordance with their culture and it is not necessary to forbid them to participate.

The fact that some of the organs of a brain dead patient are still living, might make it difficult for the patient’s family to shift from denial to the acceptance of the patient’s death. Therefore, the present study was carried out to compare depression between two groups of fa-milies of brain dead patients (namely donor and non-donor) and the degree of their satisfac-tion of the medical organization. This is a descriptive-cross sectional study. The subjects consisted of first-degree rela- tives of brain dead patients. Fifty four subjects from 27 donor families and 104 subjects from 58 non-donor families were selected using the counting method. These subjects had lost at least one of their first-degree relatives because of brain death, between the years 1380 and 1384 in the province of Tehran. Data were collected using a demographic questionnaire and Beck Depres-sion Inventory (BDI). The data were analyzed using descriptive statistical methods. Depression was present in 20.4% of donor and 17.3% of non-donor families but the di- fference was not statistically significant. The comparison of the degree of depression between the families of donor patients and the non-donor patients as well as their spouses and children also did not show any significant difference. Nevertheless, 66% and 32% of the donor relatives con- sidered ‘organ donation’ to be completely effective and effective to some degree in overcoming grief, respectively. Organ donation does not have an effect on the degree of later depression and the course of grief in the relatives of brain dead patients.