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This paper considers the way the outbreak of coronavirus and the subsequent lockdown has egregiously impeded the Hindu death ceremonies and mourning rituals in India. It makes a comparative analysis of how Hindu death rituals get renegotiated, modified and reinterpreted across two vastly different regions of India, both of which have their local customs. Whilst death rituals in India are contingent on the deceased's caste, community, class, gender and age, the impediment to the major death rituals creates a central conundrum for all mourners. It results from the substitution of 'sacred' ritual guidelines with new 'profane' ones for the 'disposal' of deceased COVID-19 patients. Departure from many significant pre-liminal rites, specific transition rites, and post-liminal rites has eschatological, ritual and cultural ramifications. The inability to grieve in unison during a Shraddh ceremony denies mourners any scope to quell distressing feelings about mortality which serves as a source of consolation., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Purpose: This paper aims to describe a response to the needs of mental health workers (MHWs) in India during COVID-19 pandemic, through an online training program on trauma-informed intervention and care. Design/methodology/approach: A four-module online training program was developed. Two modules were aimed to bridge the knowledge gap on trauma for MHWs, so that they could effectively address the associated symptoms of fear and grief. The other two modules aimed to support MHWs' self-care and create supportive connections among colleagues. In this mixed method evaluation study, needs expressed before the training and lessons derived from the training were collected through questionnaires, focus group discussion and interviews. Findings: Of the 3,168 MHWs who registered for the training, 534 completed the pre-questionnaire. Of the 125 post-questionnaire records, 38 had watched all four modules. A great need for learning to work with grief and manage the increased workload without burnout was observed. Post-training gains included skills for working with fear and grief, which increased the confidence of MHWs. The importance of self-care was an eye-opener for many. Social implications: This study indicates a way to equip MHWs to address the trauma that will continue to live in people in the aftermath of crises. Originality/value: This study examined the challenges MHWs in India faced during the COVID-19 pandemic, revealing a knowledge gap on dealing with this level of trauma. It can contribute to the knowledge on how to support MHWs in such crises. [ABSTRACT FROM AUTHOR]

Oppari-the folksong of Tamil Nadu and North-Eastern parts of Sri Lanka, is known as the Tamil song of mourning. The practice of women singing oppari is prevalent in the suburban and rural spaces of Tamil Nadu. They form a circle, weep, beat their chest, wail and jump on the beats of Parai (single-sided drum) music on the death of a member of a family as reported by Srinivas (Oppari: An art of Weeping, Wailing and Lamenting, 2019). The women in the region express their grief over the death of their beloved with the lyrics of oppari songs. Of late, professional oppari singers, including both female and male, have been invited to rural and urban Tamil Nadu on the death of a member in the well-off families to mourn for the deceased person. This distinctively South Indian genre of weeping songs has evolved with time. The lyrics of the oppari songs have been blended with the essence of the periodical changes. The content, context, and presentation of the oppari songs have been playing important roles to reflect the makeovers of times. This study attempts to understand the reflection of times in the lyrics of oppari songs by assiduously employing semiotic analysis. The analysis of the words of the content, context indicated and presentation of subject, period, and expression in lyrics of the oppari songs has been made in the paper. The analysis of three oppari songs gives some significant ideas about the different times of history. [ABSTRACT FROM AUTHOR]

For many, COVID-19 disrupted practices of end-of-life care and made it impossible to carry out rituals of mourning and acknowledgement after the death of a loved one. This paper describes a series of conversations with a woman who was plagued by guilt after not being able to give her aunt 'a proper send-off'. It offers questions that were useful in shifting our conversations from individual self-blame to the shared social context of the pandemic. It considers ideas about a 'good death' and suggests ways to invite exploration of alternative ways to honour loved ones who have died. This paper is accompanied by responses from narrative practitioners in Rwanda and India. [ABSTRACT FROM AUTHOR]

The emergence of coronavirus disease-2019 (COVID-19) has caused unprecedented challenge to manage the bodies of the dead. The disposal of the dead becomes a challenge as there is a shortage of coffins, and crematoriums are overwhelmed. A recent correspondence published in the Journal of Public Health highlighted the importance of performing the last rites in a time of COVID-19 pandemic. This paper argues that the bodies of those who have died because of COVID-19 should be treated with respect and dignity. [ABSTRACT FROM AUTHOR]

This paper explores a subjective experience-and identification-that a cohort of Indian women identifies as "home." This experience of "home" provides an attachment to a collective melancholia that keeps in place a prohibited female sexual subjectivity. The paper provides a brief historical overview of the prohibition of female sexual subjectivity and erotic agency in India. Following this, it discusses women's masturbation fantasies that illustrate the toggle between women's permitted and prohibited identifications. A clinical case example is presented to illustrate the hopelessness and mourning inherent in the psychoanalytic journey into subjectivity, a journey involving a departure from a shared cultural history.

Sati as an act of ritual suicide has been reported from the Indian subcontinent, especially among the Hindus, for several centuries. Although legally proscribed, these acts occur even now in modern India. The principle behind such acts has been put forward as the principle of good wife. There is little evidence to suggest that women who commit this act suffer from a formal mental illness. Cultural factors and gender role expectations play a significant role in the act and its consequences. Using recent examples, this paper illustrates the cultural factors, which may be seen as contributing to the act of suicide. Other factors embedded in the act also emphasize that not all suicides have underlying psychiatric disorders and clinicians must take social causation into account while preparing any prevention strategies.

The author has gathered data from Havik Brahmin women on depression. Cultural factors predisposing to depression are especially salient to this analysis. Beck's triad of negative self image, negative interpretation of life events, and negative view of the future is regarded as the cultural ideal for older women. With cultural changes including an increased marriage age, increased educational level, and increased decision-making for women Beck's triad is no longer culturally sanctioned. Although these cultural changes are recent and the sample is too small for a statistical analysis, the article concludes that there is a possible association between depression and cultural factors such as early marriage. Additional possible associations with depression reviewed in this paper are separation from important people, support systems, loss of parent at an early age, poor marital relationship, and the perception of helplessness. [ABSTRACT FROM AUTHOR]

Using a qualitative approach, this study aimed to examine the changing nature of death, dying and mourning among Muslims of Kashmir due to the COVID-19 pandemic. Telephonic Interviews were conducted with 17 participants, whose loved ones died after the outbreak of the COVID-19 in Kashmir. The findings of the study revealed that the deceased mostly died in isolation with no one around. Mourning the loss was also highly challenging with participants receiving less in-person support thus leading to mourning in isolation. The inability to perform last rites added yet another layer of grief which resulted in prolonged grief among the bereaved and impacted their overall wellbeing. [ABSTRACT FROM AUTHOR]

In the current article, we argue that the current conceptualization of grief as "the acute pain that accompanies the loss of a loved one" is too narrow in scope. Specifically, our current conceptualization of grief fails to account for the various ways in which grief is manifested amongst Black Americans. Throughout the article, we explore how the history of the racialization of Black people in America has resulted in a unique experience of loss, grief, and bereavement which previous research has largely failed to elucidate. Additionally, we explore how grief catalyzes political and social action. The article also proposes a novel theoretical conceptualization of personal and collective grief to deepen our conceptualization of grief amongst Black Americans. Finally, we posit that we must also consider how to further research on this collective grief to increase our understanding of it and to account for similar phenomena that may exist in communities who've had similar experiences (e.g., Indigenous peoples in the Americas and Dalits in India). [ABSTRACT FROM AUTHOR]

The purpose of the student-led research study was to understand the experiences of COVID-19 in the second wave in terms of mental health and coping with loss and grief. To address the research questions, an exploratory survey tool was constructed, which documented the physiological and psychological experiences specific to anxiety, grief, panic, and distress through semi-structured schedules converted into google forms. The students were guided to construct the semi-structured questionnaire and the tool was translated and back-translated into regional languages of Gujarati, Marathi, Hindi, Malayalam, and Tamil. Given the lockdown, the data collection was carried out through telephonic and online interviews. Data collection was limited primarily to a youth population due to digital access being most available to youth (overall n = 203). Three key results are discussed. Firstly, data shows that the youth sample showed a clear preference for action readiness, even in the light of fear and distress due to the COVID-19 second wave. Females seemed to prefer a problem-solving coping pattern, but overall, the sample preferred to look at 'what they could do' in light of the fear and other distressing emotions. Second, given the age profile, the data showed that 50% of the sampled participants experienced moderate negative affect; 26% experienced low negative affect. Around 24% reported high negative affect in the aftermath of the COVID-19 second wave in May-July 2021. Third, data showed that participants reported two emotion focused coping strategies-through sharing more with the families and finding courage together. The coping strategies varied slightly according to the level of negative affect experienced. Given that the Government of India, in 2022, has initiated a telemental health program, with NIMHANS as a nodal agency, implications for policy and future research for mental health interventions leveraging technology are discussed. [ABSTRACT FROM AUTHOR]

The article reports on the move by All India Institute of Medical Sciences to conduct virtual autopsy wherever possible to avoid grief by family when they have to witness the dissected and sutured body after the autopsy.

Purpose: Given the pressures surrounding women's reproductive role in India, and persistent high rates of perinatal death, the purpose of this study is to describe and compare poor rural and urban Indian women's experiences of perinatal grief. Participants and Methods: Two cross-sectional studies were compared on shared quantitative variables. Poor rural (N = 217) and urban, slum-dwelling (N = 149) Central Indian women with a history of stillbirth, and/or infant death were recruited with the aid of local community health workers. Trained, local, gender, and linguistically matched research assistants conducted the structured interviews. Shared quantitative variables include demographics, Social Provision Scale, Shortened Ways of Coping-Revised, Perinatal Grief Scale, social norms and autonomy. Results: While similar with respect to SES, age, number of living sons and perinatal loss experiences, these samples of poor women differed significantly across many variables, most notably women's household position, joint family living, number of live daughters, religious coping, autonomy, and degrees of perinatal grief. While perinatal grief was significantly associated with many variables bi-variably, most lost their relative influence in our stepwise multivariable modeling within site (rural/urban), with only social norms and social support remaining significant for rural (31% of variance) and wishful thinking and social norms for urban participants (38.4% of variance). In the combined sample household position, social support and social norms remained significant and explained 53.6% of the adjusted variance. Conclusion: In both samples, perinatal grief was high following perinatal loss. Both groups of women with perinatal loss have increased risk of mental health sequelae. Notably, the context affected how they experienced perinatal grief, with rural women's grief being higher and more affected by their societal pressures and isolation. Such nuances are important considerations for much-needed tailored approaches to future interventions. [ABSTRACT FROM AUTHOR]

This article examines disenfranchized grief experienced by culturally and linguistically diverse (CALD) lesbians in Australia through a narrative single case study approach. This investigates the intersectionality of ethnic minority, homosexuality, and gender. Intersectionality creates a complex form of grief and loss which, in this case, is compounded through societal disenfranchisement. The narrative approach identifies elements of disenfranchized grief facing CALD lesbians when "coming out," emigrating away from family and culture, getting married, thinking about parenthood, and managing partner death. [ABSTRACT FROM AUTHOR]

Background:Millennium Development Goal 4, to reduce child mortality, can only be achieved by reducing stillbirths globally. A confluence of medical and sociocultural factors contribute to the high stillbirth rates in India. The psychosocial aftermath of stillbirth is a well-documented public health problem, though less is known of the experience for men, particularly outside of the Western context. Therefore, men's perceptions and knowledge regarding reproductive health, as well as maternal-child health are important.Methods:Key informant interviews (n = 5) were analyzed and 28 structured interviews were conducted using a survey based on qualitative themes.Results:Qualitative themes included men's dual burden and right to medical and reproductive decision making power. Wives were discouraged from expressing grief and pushed to conceive again. If not successful, particularly if a son was not conceived, a second wife was considered a solution. Quantitative data revealed that men with a history of stillbirths had greater anxiety and depression, perceived less social support, but had more egalitarian views towards women than men without stillbirth experience. At the same time fathers of stillbirths were more likely to be emotionally or physically abusive. Predictors of mental health, attitudes towards women, and perceived support are discussed.Conclusions:Patriarchal societal values, son preference, deficient women's autonomy, and sex-selective abortion perpetuate the risk for future poor infant outcomes, including stillbirth, and compounds the already higher risk of stillbirth for males. Grief interventions should explore and take into account men's perceptions, attitudes, and behaviors towards reproductive decision making. [ABSTRACT FROM AUTHOR]

We explored the concept of using a Mindfulness-based intervention to reduce perinatal grief among Indian women. Data were collected using mixed methods to explore concept acceptability, receptivity, modality, and feasibility of the intervention. The intervention was piloted and evaluated with measures of perinatal grief, psychosocial wellbeing, religious coping, perceived social provision of support, and mindfulness. The intervention was well received and effective in teaching skills to help women deal with high levels of grief and subsequent mental health challenges. To overcome attendance barriers modification is necessary. Partnership with a local nursing school is critical to enhance sustainability of the intervention. [ABSTRACT FROM AUTHOR]

Stillbirth is a globally significant public health problem with many medical causes. There are also indirect causal pathways including social and cultural factors which are particularly salient in India's traditional society. The purpose of this study was to explore women's perceptions of stillbirth and to determine how issues of gender and power, social support, coping efforts, and religious beliefs influence perinatal grief outcomes among poor women in rural Chhattisgarh, India. Structured interviews were done face-to-face in 21 randomly selected villages among women of reproductive age ( N = 355) who had experienced stillbirth ( n = 178) and compared to those who had not ( n = 177), in the Christian Hospital, Mungeli catchment area. Perinatal grief was significantly higher among women with a history of stillbirth. Greater perinatal grief was associated with lack of support, maternal agreement with social norms, and younger maternal age. These predictors must be understood in light of an additional finding-distorted sex ratios, which reflect gender discrimination in the context of Indian society. The findings of this study will allow the development of a culturally appropriate health education program which should be designed to increase social support and address social norms, thereby reducing psychological distress to prevent complicated perinatal grief. Perinatal grief is a significant social burden which impacts the health women. [ABSTRACT FROM AUTHOR]

Our current understanding of parental grief associated with perinatal loss is based entirely on studies conducted in the West. Physicians in India believe that these studies describe an exclusively Western phenomenon. The belief in India is that distress associated with perinatal loss results from being perceived by the family as a failure for not producing offspring, rather than from grief resulting from the loss. We examined the psychological response of Indian women to perinatal loss by conducting interviews with nine middle-class women who had experienced perinatal loss. Seven of the nine women experienced significant psychological distress, similar to the responses described in the Western literature. If this finding is replicated, there may be a place for preventive interventions after perinatal loss in India, and possibly other non-Western countries. The limitations of preventive measures prevalent in the West are also discussed. [ABSTRACT FROM AUTHOR]