Actualization of Pancasila Values in The Tahlilan Tradition in Sapen Village Yogyakarta

This study aims to describe how Pancasila values are implanted ​​in the tahlilan tradition in Kampung Sapen Yogyakarta. This study employs a qualitative descriptive method using interviews with several figures in Kampung Sapen. The study finds that the tahlilan tradition among Sapen community enables to instill Pancasila values, including: 1) theological awareness of the existence of God Who Creates and Destroys; this is the practice of Divine values/the first pillar; 2) the expression of sympathy for the bereaved family, and a congregational prayer for the deceased; this is the practice of the second pillar; 3) the gatherings that reflect a sense of brotherhood and unity/the third pillar; 4) a full obedience to the leader of tahlil can be seen as the practice of the fourth pillar; 5) Equality of seats, food and duties shows the practice of justice within the community. Tahlilan in Kampung Sapen has been practiced since the 1950s. For the people of Sapen, tahlilan plays as a hub of friendship and da'wah. Keywords: Pancasila values, tahlilan, Sapen Penelitian ini bertujuan untuk mendeskripsikan representasi nilai-nilai Pancasila dalam tradisi tahlilan di Kampung Sapen Yogyakarta. Penelitian ini menggunakan metode deskriptif kualitatif dengan teknik wawancara terhadap beberapa tokoh dari penduduk Sapen yang representatif. Hasil penelitian ini menunjukkan bahwa dalam tradisi tahlilan terdapat pengamalan nilai-nilai Pancasila yang selama ini dipraktikkan oleh masyarakat, yaitu: 1) kesadaran teologi akan adanya Tuhan yang Maha Menciptakan dan Mematikan manusia dan seluruh makhluk-makhluknya, ini adalah pengamalan dari nilai ketuhanan; 2) adanya simpati pada keluarga yang berduka, dan doa bersama untuk meminta kebaikan untuk sang almarhum, adalah pengamalan sila kedua; 3) berkumpulnya semua lapisan masyarakat dalam suatu majlis menunjukkan sikap persaudaraan dan persatuan yang kokoh; 4) kepatuhan dan ketundukan pada sang pemimpin tahlil meruPakan pengamalan dari sila keempat; 5) persamaan tempat duduk, makanan dan tugas menunjukkan keadilan yang nyata di tengah-tengah masyarakat. Tahlilan di Kampung Sapen telah ada sejak tahun 1950-an. Tahlilan bagi masyarakat Sapen berfungsi sebagai wadah silaturrahmi dan dakwah. Fenomena tradisi tahlilan di kampung Sapen membantah anggapan yang mengatakan bahwa warga Muhammadiyah tidak melaksanakan tahlilan. Kata Kunci: nilai-nilai Pancasila, tahlilan, Sapen

Association Among End-Of-Life Discussions, Cancer Patients’ Quality of Life at End of Life, and Bereaved Families’ Mental Health

End-of-life discussions are essential for patients with advanced cancer, but there is little evidence about whether these discussions affect general ward patients and family outcomes. We investigated the status of end-of-life discussions and associated factors and their effects on patients’ quality of death and their families’ mental health. Participants in this retrospective cross-sectional observational study were 119 bereaved family members. Data were collected through a survey that included questions on the timing of end-of-life discussions, quality of palliative care, quality of patient death, and depression and grief felt by the families. Approximately 64% of the bereaved family members participated in end-of-life discussions between the patient and the attending physician, and 55% of these discussions took place within a month before death. End-of-life discussions were associated with the patients’ prognostic perception as “incurable, though there is hope for a cure” and “patients’ experience with end-of-life discussions with family before cancer.” There was a small decrease in depression and grief for families of patients who had end-of-life discussions. Those who did not have end-of-life discussions reported lower quality of end-of-life care.

Bereavement Support Services in a National Sample of Hospices: A Content Analysis

Although the Medicare Hospice Benefit mandates that hospices provide bereavement services to families for 1 year following death, it does not stipulate what services should be offered or how. Thus, this study aimed to explore the range of hospice bereavement services. This study stems from Cagle et al.’s (2020) prior study surveying 600 randomly selected agencies, stratified by state and profit status. Most participants (N = 76) worked as clinical supervisors or directors of patient services (41.6%) for medium-sized (53.2%), for-profit hospices (50.6%). Responses to “What types of bereavement support does your hospice provide to families?” were content analyzed. Analyst triangulation and peer debriefing enhanced trustworthiness. Four domains emerged: timing of support, providers of support, targets of support, and formats of support. Each domain reflected substantial variability. All hospices offered postdeath bereavement support. A minority described offering predeath support, often through bereavement risk assessment and supportive services targeting those at risk. Providers frequently included trained bereavement counselors, social workers, and chaplains. Less often, hospices leveraged familiar members of the decedents’ care team to encourage family participation. Although bereavement services predominantly targeted surviving adult family members of deceased hospice patients, services tailored to children and hospice-unaffiliated community members also emerged. The format of bereavement services demonstrated the widest variability. Commonly reported formats included written materials, support groups, and phone calls. Most hospices employed multiple formats. Although findings are consistent with prior research, the variability in each domain complicates rigorous investigation of which aspects offer the greatest benefit to bereaved family members.

Feeling called to care: a qualitative interview study on normativity in family caregivers’ experiences in Dutch home settings in a palliative care context

Background Family caregivers, such as partners or other family members, are highly important to people who desire to stay at home in the last phase of their life-limiting disease. Despite the much-investigated challenges of family caregiving for a patient from one’s direct social network, lots of caregivers persevere. To better understand why, we aimed to specify how normative elements – i.e. what is considered good or valuable – shape family caregivers’ experiences in Dutch home settings. Methods From September 2017 to February 2019, a total of 15 family caregivers, 13 bereaved family caregivers, and 9 patients participated in one-time in-depth interviews. The data were qualitatively analyzed following a grounded theory approach. Results Central to this study is the persistent feeling of being called to care. By whom, why, and to what? Family caregivers feel called by the patient, professionals entering normal life, family and friends, or by oneself; because of normative elements of love, duty, or family dynamics; to be constantly available, attentive to the patient while ignoring their own needs, and assertive in managing the caring situation. The prospect of death within the palliative care context intensifies these mechanisms with a sense of urgency. Conclusions Our analysis showed a difference between feeling called upon in the caring situation on the one hand, and how caregivers tend to respond to these calls on the other. Taking into account the inherent normative and complex nature of family caregiving, the pressing feeling of being called cannot – and perhaps should not – simply be resolved. Caring might be something families just find themselves in due to being related. Rather than in feeling called upon per se, the burden of care might lie in the seeming limitlessness to which people feel called, reinforced by (implicit) social expectations. Support, we argue, should enable caregivers to reflect on what norms and values guide their responses while acknowledging that caring, despite being burdensome, can be a highly important and rewarding part of the relationship between partners or family members.

Good death and bereavement in a lung cancer patient following meaning-centered couples psychotherapy by a cancer nursing specialist

Objective There are many terminally ill cancer patients who are struggling with the meaning of life, but it cannot be said that their concerns are being adequately addressed. Method From a series of cancer patients undergoing end-of-life care, the case of a patient, who developed incurable lung cancer and, together with his wife, lost the meaning of life and underwent meaning-centered couples psychotherapy once every two weeks to have them consider the meaning of life together, is presented. Results The patient was a 70-year-old man who had been diagnosed with lung cancer and pleural dissemination 14 months earlier. The meaning-centered psychotherapy (MCP) sessions were conducted with the patient and his 70-year-old wife by a cancer nursing specialist who had received extensive training in MCP and had also received 7-year on-going supervision from a Japanese MCP-enlightened psychologist. At the same time, palliative treatment of physical distress was performed. The patient was able to discover the meaning of life as a result of MCP performed by a cancer nursing specialist for him and his spouse who had lost any notion of the meaning of life after being informed that he had terminal cancer at the time of the initial diagnosis. Significance of results Meaning-centered psychotherapy provided to terminal cancer patients by cancer nurses can help patients and their families express their gratitude, thereby achieving a good death for the bereaved family. Nurses are likely to increasingly perform MCP in the future.

The Conservation Treatment of the Bark of Wooden Sculpture

The ‘artist’s intention’ plays an important role in the conservation process of contemporary art. Accordingly, the information on artworks owned by the artist, their bereaved family members, and foundations that have decision-making power is important. The artist’s interview is the kind of data that can clear ‘artist’s intentions’ to ensure reliable conservation treatment can be carried out even after the artist’s death. Therefore, this study attempted to use information from the artist’s interview on the type of wood in the manufacture of the filler required for lifted and separated bark conditions in the conservation process of wooden artwork in the National Museum of Modern and Contemporary Art. While the conservation treatment resulted in the stable preservation of the bark of artwork, an analysis of the wood confirmed that the information in the artist’s interview was not true. Consequently, we suggest that attention must be paid toward the information provided by artist, their bereaved families, etc. Based on the result of this study, this is also expected to help preserve upcoming artworks with similar bark conditions.

Explore the Bereavement Needs of Families of Children With Cancer From the Perspective of Health Caregivers: A Qualitative Study

Introduction: The experience of bereavement is associated with severe physical, psychological, social and spiritual reactions in the parents of children with cancer. Because of that, the families of these children need to receive bereavement services. The aim of this study was to explore the bereavement needs of families of children with cancer from the perspective of health caregiver as people who have a close relationship with the child and the family.Methods: This qualitative descriptive study design in. In total 15 semi-structured interviews were conducted using a purposive sampling in 2018. Interviews were recorded and transcribed and conventional content analysis was used to analysis the data. The Trustworthiness of the data were assessed according to the criteria of Lincoln and Guba.Results: From the data analysis, needs of the bereaved family were categorized in three dimension including “achieving peace,” “Abandoned family access to care,” and “continuing care.” The category of “achieving peace” includes spiritual and existential support, companionship with the family, contact with other bereaved families, support in passing and accepting the bereaved and continuing empathetic communication with the family, the category “Abandoned family access to care” includes the promotion of family self-control, awareness of end-of-life care to the family, and the category of “continuing care,” includes formal and informal family care and individualized care.Conclusion: It is necessary for the care team to pay special focus to family considering the needs of the family about the death of the patient and the challenges of the family bereavement period. It is recommended that members of the health care team should be trained in assessing family needs, identifying risks of adverse outcomes, continuing care, and providing resources during bereavement. The needs of the bereaved family should also be addressed in their care plan.

Changes in Relationships in Bereaved Families: Perspectives of Mothers Who Lost a Child to Cancer

The loss of a child greatly affects the dynamics of interpersonal relationships in bereaved families. This study explored the relationships in bereaved Korean families from the perspectives of mothers after the death of a child due to cancer. We conducted in-depth interviews with 15 bereaved mothers of a deceased child with childhood cancer. Thematic analysis identified 12 subthemes related to bereaved mothers’ struggles in grief within three significant themes based on family relationships: (a) relationship with husband; (b) relationship with surviving child or children; and (c) relationships with extended family members. Findings highlight bereaved mothers’ need to build supportive family relationships while acknowledging bereaved family members’ different grieving styles and their own challenges in grieving the loss of a child.