Gotowa bibliografia na temat „After-death communication experience”

This chapter begins with a quasi-historical overview of dominant mortuary practices and rituals. This overview seeks to connect new media practices with their media genealogies. The chapter focuses on the open nature of mobile communication and the ways in which this then lends itself to be the perfect medium, like a psychomanteum, through which parapsychological phenomenon can be experienced. Drawing from fieldwork in the United States, this chapter explores the ways in which mobile media can cultivate a haunted culture and facilitate a continuation of bonds with the deceased beyond death. Mo

People are increasingly turning to the Internet to grieve and manage the traumatic experience of losing a loved one and to cope with emotional pain after the loss. Many bereaved individuals establish personal blogs following the death of a parent, spouse or partner, sibling, close family member, or child. For some, blogging about the death of someone special serves as a form of therapy, healing, and emotional release; for others, it serves as a public way to cope with grief. This chapter zeroes in on the communicative experiences of grief bloggers and examines the role of computer-mediated communication in the process of grieving. It starts with a discussion of the stages of grief, explicates the positive and negative impact of blogging on the grieving process, and outlines practical and ethical dilemmas presented by grief blogs and blogging.

The death of a child is an intense, deeply personal experience for the child and his or her family and for everyone involved. Anticipatory guidance regarding the various aspects of end-of-life care can be helpful for families but requires compassion and exquisite communication skills to match the appropriate level of information with the patient and family’s state of coping. This chapter provides guidance on how to manage and address both common and special symptoms and circumstances that may arise during the dying process. Clinician efforts to optimize a child’s comfort at end of life relieves suffering and may also have long-lasting effects for grieving family members. Thoughtful attention to actions after a child’s death can promote both family and staff resilience.

Relational strain can be activated by cancer or the effects of its treatment, reducing couple communication and marital satisfaction over time, especially when sexual intimacy declines. Meta-analyses show a modest benefit from couple therapy, with some evidence suggesting better outcomes for couples where one or both partners have greater distress or cancer-related concerns. Presenting problems can include role or transition challenges, communication failure, loss of mutual consensus and conflict, boundary violations, fractures and frustration with sexuality or intimacy. Assessment of the couple includes understanding their experience of the oncology diagnosis and its treatment, their family-of-origin and relational background, coping styles, impact on communication, cohesion, and sexuality alongside any agendas they bring. Behavioral couple therapy strategies can facilitate constructive communication and problem solving to restore intimacy and connectedness during and after treatment. In the advanced cancer setting, existentially oriented models examine grief, death talk, caregiving, and preparation for dying. A search for continued meaning and purpose can empower the couple to live life out to the full, while also preparing for a good death and considering bereavement needs for the survivor.

This chapter examines the similarities between the techno-fantasies promoted by the modern spiritualist movement and the claims made by contemporary scientists and engineers with regard to the uploading of human consciousness onto computers. It argues that these similarities help to explain why spiritualist concepts, such as the survival of the soul after death and the possibility of communication with disembodied spirits, appear so frequently in contemporary science fiction narratives, which often depict the survival of human personalities as virtual subjects in cyberspace. Instead of celebrating these spiritual possibilities, however, science fiction narratives often represent simulated experience as a loss of true identity and agency, which more closely resembles the arguments made by the opponents of spiritualism in the nineteenth century. Spiritualist concepts thus remain relevant today because they continue to serve as a common language for representing and critiquing the effects of new information technologies.

This chapter addresses the fundamental nursing role of managing end-of-life care. Death is as fundamental a part of life as living, and while caring for a dying patient and their family is demanding, complex, and emotionally exhausting, it can also be a gratifying and privileged experience for nurses. Specifically, nurses have a centre-stage role in leading and informing care delivery at the end of life. Care will typically embrace assessing the needs of the patient and family, providing symptom relief and comfort care, and providing cultural and spiritual support. Additionally, caring functions should also extend following death to caring for the deceased in a dignified manner and supporting the newly bereaved, demonstrating genuine concern, compassion, and effective communication skills (Hills and Albarran, 2010a; Maben et al., 2010). To examine the key themes and challenges of practice, it is important to understand the political, professional and societal influences, and contextual nature of death and dying in the UK. At present, there is neither a clear nor universally accepted definition of end-of-life care, but it is generally understood to be the care of a person who is identified as having failing health and who is in a progressive state of decline (Shipman et al., 2008). Establishing the last phase of a patient’s life can be a difficult and complex process, and this might occur:…● after the diagnosis of a life-limiting condition; ● during the transition or deterioration of a chronic disease illness; ● when there is an increasing frailty combined with greater dependence on care provision, particularly in the older adult; ● following a sudden infective episode, cardiac event, or a life-threatening accident….The last phase of end-of-life care is referred to as the dying phase. Consideration of the end-of-life care needs of people with chronic terminal conditions should begin at diagnosis, and must embrace after-death care and family support. Over the past century, progress and advancement in disease management, together with improvements in living standards, have resulted in changes to the national death profile, with currently two-thirds of the 0.5 million annual deaths in the UK occurring in people over 75 years of age.

This chapter addresses deficiencies in pre-anaesthesia communication. Here, the use of medical narrative illustrates communication-enhancing techniques and attitudes that may help anaesthetists anticipate and respond to the biopsychosocial content, extant in the pre-anaesthesia assessment setting. By any measure, the pre-anaesthesia evaluation sets anaesthesia care in motion. Until now, little has been written about the development of a learnable framework for effective communication, in this or any other anaesthesia care setting. With respect to pre-anaesthesia communication, the need for heuristics or ‘rules of thumb’ is ever acute to improve rapport, elicit and respond to questions, manage ambiguity, as well as to obtain valid consent. Furthermore, anaesthetists have to communicate effectively with patients about conflicting advice, prior negative anaesthetic experiences and fears about awareness and intraoperative death. A 56-year-old man scheduled for an elective left inguinal herniorrhaphy meets his anaesthetist minutes before surgery is to begin. Three days before, the patient presented to hospital with his hernia incarcerated. It was easily reduced. A follow-up office visit with his surgeon preceded the surgery. The patient’s sole co-morbidity is benign prostatic hypertrophy. On the morning of surgery this otherwise healthy-appearing man, accompanied by his wife, meets the anaesthetist for the first time. After record review the patient is told three anaesthetic options exist—local anaesthesia with intravenous sedation, general anaesthesia and spinal anaesthesia — and that ‘spinal is the way to go’. Unquestioningly, the patient agrees to spinal anaesthesia. The spinal block is easy to place. The surgery is uneventful. Post-operatively, the patient cannot urinate. His discharge from the day-surgery unit is delayed by hours. He is told it is because of ‘the spinal’. Bladder catheterization ensues. The rest of his recuperation is uneventful, except for lingering feelings of betrayal, distrust and disappointment. He wonders why he was not told spinal anaesthesia might cause urinary retention. He becomes angry. He resolves never to use that anaesthetist’s or hospital’s services again. His wife even urges him to sue them both for pain and suffering. What could have been done to effect a more positive outcome for the patient, the anaesthetist and the hospital? The answer lies, at least in part, in improved communication.

Key Message Ontario long-term care (LTC) home residents have experienced disproportionately high morbidity and mortality, both from COVID-19 and from the conditions associated with the COVID-19 pandemic. There are several measures that could be effective in preventing COVID-19 outbreaks, hospitalizations, and deaths in Ontario’s LTC homes, if implemented. First, temporary staffing could be minimized by improving staff working conditions. Second, homes could be further decrowded by a continued disallowance of three- and four-resident rooms and additional temporary housing for the most crowded h