scholarly journals Comparison of end-of-life care for older people living at home and in residential homes: a mortality follow-back study among GPs in the Netherlands

2015 ◽  
Vol 65 (640) ◽  
pp. e724-e730 ◽  
Author(s):  
Yolanda WH Penders ◽  
Lieve Van den Block ◽  
Gé A Donker ◽  
Luc Deliens ◽  
Bregje Onwuteaka-Philipsen
2010 ◽  
Vol 19 (3-4) ◽  
pp. 389-397 ◽  
Author(s):  
Sarah Yeun-Sim Jeong ◽  
Isabel Higgins ◽  
Margaret McMillan

2020 ◽  
Vol 81 (9) ◽  
pp. 1-3
Author(s):  
Jennifer Beggs ◽  
Celina Handalage ◽  
Alice Jundi ◽  
Eileen Burns

Guidance from the British Geriatrics Society provides practical advice to support healthcare professionals who are involved in caring for frail, older people in the last phase of life.


2009 ◽  
Vol 25 (3) ◽  
pp. 218-226 ◽  
Author(s):  
Sheila Payne ◽  
Katherine Froggatt ◽  
Eamon O'shea ◽  
Kathy Murphy ◽  
Philip Larkin ◽  
...  

2013 ◽  
Vol 29 (7) ◽  
pp. 758-766 ◽  
Author(s):  
Sarah Amador ◽  
Claire Goodman ◽  
Derek King ◽  
Yi Ting Ng ◽  
Natasha Elmore ◽  
...  

Religions ◽  
2020 ◽  
Vol 11 (7) ◽  
pp. 336
Author(s):  
Suvi-Maria Saarelainen ◽  
Auli Vähäkangas ◽  
Mirja Sisko Anttonen

Increasingly more older people are now being cared for in their own homes. Furthermore, it has become more common that people stay at home to receive end-of-life care. Using interpretative phenomenological analysis (IPA), we analyzed the religious experiences of older people (aged 65+). We answered these questions: What kind of religious experiences do older people have when death is approaching? What does this tell us about their religious coping? As IPA is based on the in-depth analysis of small amounts of homogenous data, we analyzed five interviews with older people who were dying. We identified three main themes. First, religious experiences are relational, that is, deeply rooted in personal relationships. Second, religious experiences are real and can provide both struggles and comfort in the last stage of life. Third, the experience of encountering one’s mortality and planning for one’s death was calming; while many had unclear views on the afterlife, the idea of continuing bonds after death was comforting. More open discussion on religious matters, death, and dying would be welcomed as part of home-based end-of-life care.


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