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

The death of a child is the most difficult experience for a mother in life, and it has many psychological damages. Especially the death of a child due to cancer has its own difficulties. Because of the difficulty of this experience, mothers need consolation and comfort. But how to express condolences is very important. Therefore, the aim of the present study was to develop condolence rituals based on the lived experiences of bereaved mothers of cancer children. The current research was mixed and in the form of a mixed exploratory design and included qualitative and quantitative phenomenological methods. The sampling method was purposeful and with maximum difference. The number of sample people were 13 bereaved mothers due to the death of their child with cancer in Yazd city. The data collection method was semi-structured interview. After interviewing the participants and recording the interview, each of the recorded interviews was written down on paper and analyzed using the Collaizi method. 3 main themes and 16 secondary themes were obtained from the data analysis. The main themes were condolence focused on spirituality, condolence focused on effective emotion, and condolence not expressed. Using the obtained data, a package of grief counseling and condolence rituals with an Islamic approach was designed including ten sessions. Delphi technique was used to validate the designed package. Then, the collected responses were analyzed and quantified in the form of two indexes, the relative coefficient of content validity (CVR) and the content validity index (CVI). The minimum acceptable value for content validity was 0.79, which was obtained for validity sessions at 0.85. Also, the minimum relative content validity coefficient was 0.62, which was the minimum value obtained for the sessions of 0.67. The results showed the validity of the counseling package. These findings show that in condolence with bereaved mothers, etiquette should be observed that has a consoling function and does not lead to more harm and discomfort to the bereaved mother.

Compliance with the principles of environmental health is of particular importance in any gathering ceremony. This issue needs more attention in the Muharram and Safar mourning ceremonies due to the position of health in Islam and the presence of different populations in this ceremony. Based on this, the present study was conducted with the aim of environmental health management during Muharram and Safar days using the Analytic Hierarchy Process.

According to the main purpose of the study, a literature review was done. Then, a team of experts was formed and criteria, sub-criteria and programs related to the purpose of the study were determined by brainstorming, and the relevant questionnaire was prepared and after completion by 25 experts, the relevant criteria were prioritized using the Analytic Hierarchy Process.

Based on the weighting with the Analytic Hierarchy Process method, the highest score (0.441) was awarded to the health inspection criteria, and then the administrative coordination criteria(0.186), education (0.182), reporting (0.169) and finally the support and services criterion (0.022) were prioritized.

The results of the study indicate the emphasis on environmental health management during the Muharram and Safar mourning ceremonies from the point of view of experts, that compliance with the three principles of health inspection, administrative coordination and continuous training has the particular importance.

Loneliness is a common feeling experienced by bereaved people, especially during the coronavirus pandemic. Social distancing measures and gathering restrictions made it difficult for people to communicate with others and receive the needed support. This condition resulted in feelings of isolation, sadness, and anxiety. Therefore, the research aimed to compare the effectiveness of coping therapy and hypnotherapy on the feelings of loneliness and reducing bereavement symptoms in people bereaved by COVID–19.

The current research was quasi–experimental and conducted with a pretest–posttest design with two experimental and one control group. The statistical population of this research included people bereaved by COVID–19, who was introduced from Bahman, Atiyeh, and Parsian hospitals in Tehran City, Iran. The sample size was determined through G*power software so that the study has the necessary power to detect a difference of at least 1 unit in the level of loneliness and grief symptoms between the experimental groups and the control group. Assuming the probability of the type I error is 5%, the likelihood of the type II error is 20%, and the standard deviation is 0.9, the number of samples is estimated at 15 people for each group. Qualified volunteers from among the statistical population were included in the study and randomly assigned to two experimental groups and one control group (each group included 15 people). After selecting the people of the sample group and before starting the treatment program, the loneliness questionnaires (Russell, 1996) and the Hogan Mourning Effects Questionnaire (Hogan, 2001) were distributed between both groups. After that, the therapy intervention program on the first experimental group (in the form of 14 sessions of 90 minutes and each session once a week) and hypnotherapy (in the form of 8 sessions of 90 minutes and each session once a week) on the second experiment was performed and the control group was not subjected to any treatment program. In the end, the posttest was done again on all three groups. Also, after the end of the research, the treatment programs implemented in this research were implemented in the control group to maintain the ethical standards in the study. The inclusion criteria include people who lost a loved one due to COVID–19, had at least a diploma level of education, did not participate in other psychological interventions at the same time, and lacked physical and mental debilitating diseases as determined by the researcher using clinical interviews. The exclusion criteria included an absence of more than three therapy sessions, non–observance of group therapy rules, and suffering from a physical or mental illness that did not exist before the treatment and were identified during the implementation.

The findings of the research showed that the effect of coping therapy and hypnotherapy on reducing the feeling of loneliness of bereavement symptoms in people bereaved due to COVID–19 was significant (p<0.001). Hypnotherapy has been more effective in the subscales of despair, panic, personal growth, blame, and anger. However, coping therapy has been more influential on small scales: separation, withdrawal and confusion. Also, hypnotherapy has been more effective in the variable of loneliness. This effectiveness was also stable in the follow–up phase.

It can be said that interventions of coping therapy and hypnotherapy in the long term can be effective in reducing the feeling of loneliness and reducing the symptoms 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.