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The Queen Elizabeth II recently made her fifth public speech on COVID-19 since taking office. Through the use of systemic functional linguistics to analyze her speech text, this article mainly analyzes the text from the perspective of the concept of function and finds this speech text involves only four processes: material process, metal process, relational process and verbal process. This article discusses the political, economic and cultural characteristics of the UK's response to COVID-19. In addition, this paper compares China and the UK, and discusses the different measures taken in the face of the epidemic and the underlying cultural background. This study found out that the Queen's speech is mainly aimed at expressing gratitude to those working on the front lines of the fight against the epidemic and encouraging people to respond to the call of the British government and face the epidemic positively. The analysis of speech with the transitivity can enrich and update the study contents of transitivity.

Aims: The objective of this study was to examine the relationship between caregiving burden and pre-death grief, with a specific focus on adult-child caregivers in mainland China. Additionally, the study explored whether coping strategies played a mediating role in this correlation., Methods: A convenience sample of 320 adult-child caregivers of older parents with dementia from Kunming, mainland China, was recruited for the study. Data were collected using the Chinese version of the Marwit-Meuser Caregiver Grief Inventory-Short Form, the Burden Scale for Family Caregivers, and the Ways of Coping Checklist-Revised., Results: Results using linear regression and multiple mediation analysis with Hayes' process model indicated that caregiving burden was positively related to pre-death grief and that active coping mediated the relationship between them. In the female group, active coping partially mediated the association between caregiving burden and pre-death grief, but in the male group, this mediating effect did not exist., Conclusion: The study found evidence supporting the link between caregiving burden and pre-death grief among adult-child caregivers of older parents with dementia in mainland China. Furthermore, the caregiving burden prevented the use of active coping, and this decrease in coping increased the perception of pre-death grief. These associations only existed in the female group., Implications: This paper presented the importance of active coping skills in the dementia caregiving process., Impact: The findings of this study emphasize the necessity for health practitioners to provide targeted interventions regarding pre-death grief among dementia caregivers and strengthen caregivers' active coping strategies to reduce their pre-death grief. Community-based and personal care support services should be promoted to alleviate their caregiving burden., Reporting Method: We have adhered to the transparent reporting of evaluations with quantitative design statements and the corresponding checklist was followed. PATIENT OR PUBLIC CONTRIBUTION: 'No patient or public involvement'., (© 2024 The Authors. Journal of Advanced Nursing published by John Wiley & Sons Ltd.)

In the face of death, different ethnic groups have unique coping ways. The physical care and spiritual care for the dying can demonstrate the diversity and particularity of ethnic cultural thought. Taking two villages in the interlaced residential areas inhabited by Han, Tibetan, and Hui ethnic groups in Linxia and Wuwei of Gansu Province as examples, this paper focuses on the presentation and significance of multi-ethnic cultural integration in the process of end-of-life care, with a focus on spiritual care. One main point of this paper is that, although hospice care in the modern medical sense is not really implemented in the vast rural areas of China, local end-of-life care, based on the village medical system and religious rituals, equally plays an important role. This is mainly manifested through the implementation of the Narcotics Card System and the widespread spiritual care. The second main point of this paper is that the form of end-of-life care, which embodies the integration of ethnic cultures, contains a certain degree of nursing functions, while taking into account the spiritual care needed by the dying and the grief consolation needed by the bereaved family. Considering the lack of spiritual care and bereavement management in China's medical space, the religious approaches to end-of-life care, as delineated in this study, could serve as a source of inspiration for the country's efforts to integrate hospice services into its healthcare system. In short, compared with Western forms of hospice care, in which modern medicine constitutes the main body, China's local end-of-life care is more reflected in the diversity and integration of spiritual care for the dying. [ABSTRACT FROM AUTHOR]

"Grief and bitterness entwined are heaven sent. The sad person sits alone, leaning by a window." Over 70 years ago, these words were carved into the walls of Angel Island: a detainment and interrogation center for Chinese immigrants from 1910 to 1940. At the time, American workers were resentful of the Chinese, who were filling low-wage positions; so, strict laws were passed, commonly known as the Chinese Exclusion Acts. While the Chinese detainees sat behind bars for years looking out at the America they sacrificed everything for, they carved short poems into the walls that represented their feelings of fear, isolation, anger, and sadness that welcomed (or imprisoned) them to their new country. The two lines are an excerpt from one such anonymous poem, and the author frames this discussion of imperatives in teacher education and preparation for instructing immigrant students because she believes that the grief and bitterness are represented on both sides. The United States is a country of opportunity, and people have entered the country in anticipation of the dream for prosperity, liberty, and the pursuit of happiness. However, the author often sees that anticipation of what America offers quickly dissolve into grief and bitterness for the student who dreams of a good-paying job and a college education and for the teacher who dreams of making a difference. The question she raises is, have the nation's schools become a modern-day Angel Island? She argues that the nation's education system needs a harsh wake-up call to the realities of teacher preparation and student support. Schools must closely examine their biases that are ingrained within their system, evaluate how they can better support their teachers, and synthesize how they can create a meaningful and positive system that works for every student, regardless of one's language, race, ethnicity, or education background. Like the Angel Island detainees, immigrant students come here with the promise of a better future; however, they walk into environments, both inside and outside of school, that are reminiscent of the pervasive attitudes of misunderstanding and apathy for language learners from over 70 years ago.

This paper reconsiders the way in which a woman is remembered in her informal effigy portrait commissioned by her surviving husband, and the dynamic of its perception by its intended audience in late imperial China. Through a case study of a rare extant eighteenth-century example, the Lady Xiao Album, I examine how such a female effigy portrait was connected to her husband's mourning act that had largely become a recognizable social, cultural instance. The album highlights the theme of lamenting over Lady Xiao's premature death through the inclusion of extensive mourning literature by both her husband and his esteemed literati friends that focuses on the mourner rather than the mourned. Participating in this project, her main portrait is rendered in a manner that immortalises her as an idealized and romantic female without personal characterization. The portrait not only publicly announces her husband's remembrance of her, but also commemorates his mourning act. [ABSTRACT FROM AUTHOR]

This paper analyzes Jue Qing's (1917-1962) first piece of historical fiction, the 1942 short story "Chang'an cheng de youyu" (Melancholy in Chang'an). It explores the sources of the story in premodern Chinese literature - Broken Mirror (Benshi shi), Lu Yong (Taiping guangji), Jiao hong ji and Du Shiniang Angrily Sinks Her Jewel-Box (Jing shi tong yan) and compares them with Jue Qing's updated version. This study suggests that "Melancholy in Chang'an" can be read as an allegory of grief over the failure of the Manchukuo project. [ABSTRACT FROM AUTHOR]

Wuhan was the first large city where the initial breakout of COVID-19 took numerous lives. A group of social workers and mental health specialists coordinated the "Be Together Program" (BTP), a psychosocial grief intervention program to help a group of Wuhan COVID-19 bereaved people. Under the Dual-process model framework, BTP used the internet and social media as the main tools, combined with group and individual intervention. Additionally, it employed a "Supermarket Mode" with abundant intervention themes and approaches for BTP participants to choose according to their special needs. Additionally, Chinese cultural elements are integrated into the program. At the end of the program, the grief scores of participants in the qualified sample reduced significantly, and the prevalence of the potential Prolonged Grief Disorder diagnosis reduced from 75% to 12%. The study also found that the BTP was especially effective for those who had high levels of grief reaction. [ABSTRACT FROM AUTHOR]

Background. Compared to nurses in other hospital departments, intensive care unit (ICU) nurses have more frequent exposure to patient deaths, potentially rendering them more susceptible to experiencing professional grief following patient fatalities. Objective. To explore the coping experiences of ICU nurses following their encounter with professional grief. Methods. This study utilized a qualitative research design based on Heideggerian phenomenology. A purposive sample of 18 ICU nurses was selected from six tertiary hospitals in Guangdong Province, China. Individual semistructured interviews were audio-recorded and transcribed verbatim. The transcribed texts were analyzed using interpretative phenomenological analysis. Results. Two main themes emerged: (1) short-term dual coping with professional grief and (2) long-term cumulative changes from professional grief. These themes reflect the dynamic coping processes experienced by ICU nurses amidst frequent encounters with loss and grief during their clinical work. Conclusions. ICU nurses employ both adaptive and maladaptive coping strategies to address professional grief, significantly impacting their personal and professional well-being. It is advisable to offer targeted education and organizational support systems for ICU nurses to promote positive cumulative growth when they repeatedly encounter patient deaths. [ABSTRACT FROM AUTHOR]

Lumu, a private act of mourning ritual, grew into a cultural phenomenon with considerable appeal in the seventeenth century. The era saw a range of activities that placed LUMU at the center of the neo-Confucian call for moral cultivation, and LUMU was a focal point of acting out Confucian virtue. This paper details the cases that centered on three preeminent men-Feng Shaoxu, Sun Qifeng, and Fang Yizhi. It demonstrates that, whether by promoting it through public lectures, staging ceremonies by the hut, enacting it collectively and cross-generationally in the family, or commemorating it with poetry, essay, and painting, the staunch Confucian elite in the seventeenth century identified a common cause for action. LUMU was not just an act of mourning or filial piety; it was perceived as a preferable tool for perfecting moral cultivation and for exhibiting the moral strength of an individual or a family at a time of perceived moral decline. The extreme challenge represented by a relentless routine lay at the very center of its appeal-LUMU projected the image of an ultra-filial son in a way that other filial deeds did not. [ABSTRACT FROM AUTHOR]

Survivors of suicide or people bereaved by suicide are underresearched and underserviced. This report contains preliminary data, collected from a psychological autopsy study, which examines the characteristics of suicide survivors in Hong Kong. This paper considers the preliminary data currently available and attempts to suggest a way forward toward understanding and help for this underrecognized group of individuals in Hong Kong.

Copyright of American Anthropologist is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Chinese clinical nurses are increasingly confronting patient death, as the proportion of hospital deaths is growing. Witnessing patient suffering and death is stressful, and failure to cope with this challenge may result in decreased well-being of nurses and impediment of the provision of "good death" care for patients and their families. To our knowledge, few studies have specifically explored clinical nurses' experiences coping with patient death in mainland China. Objective: We aimed to explore nurses' experiences coping with patient death in China in order to support frontline clinical nurses effectively and guide the government in improving hospice care policy. Methods: Clinical nurses were recruited using purposive and snowball sampling between June 2020 and August 2020. We gathered experiences of clinical nurses who have coped with patient death using face-to-face, semi-structured, in-depth interviews. Audio recordings were transcribed verbatim and analyzed using thematic analysis. Results: Three thematic categories were generated from data analysis. The first was "negative emotions from contextual challenges." This category involved grief over deaths of younger persons, pity for deaths without family, and dread related to coping with patient death on night duty. The second category was "awareness of mortality on its own." Subthemes included the ideas that death means that everything stops being and good living is important because we all die and disappear. The third category was "coping style." This category included focusing on treating dying patients, recording the signs and symptoms, and responding to changes in the patient's condition. It also involved subthemes such as avoiding talk about death due to the grief associated with dying and death, and seeking help from colleagues. Conclusions: Clinical nurses' emotional experiences are shaped by intense Chinese filial love, charity, and cultural attitudes towards death. Reasonable nurse scheduling to ensure patient and staff safety is a major priority. "Good death" decisions based on Chinese ethical and moral beliefs must be embedded throughout hospital care. [ABSTRACT FROM AUTHOR]

Collective mourning is an expression of societal maturity, cohesion, and respect. The world is in grief, but in early January 2020, before nobody could even imagine that SARS-CoV-2 would turn into the COVID-19 pandemic, a music video version of a pop ballad about love and isolation was spread across a Chinese social network. The song 'You Are Not Alone' was adapted as a cover by young foreigners living in China to express their support to bereaved families and frontline workers and encourage the people of China, their second home. At that time, the rest of the world looked to distant China but could hardly expect to face the same adversity months later. The authors reported that the music video was a spontaneous artistic expression copying such traumatic events and the mourning process. The present work analyses how the music was blended with lyrics and images describing the outbreak in Wuhan to reach their goal. The original song and this shortened version for China were compared regarding musical and lyric structures and main characteristics. Additionally, an analysis of the two videos was done regarding cinemetric variables and non-verbal communication that emphasized the power of songs to express deep sorrow and sympathy but also to give hope. Psychological first aid, the five stages of the mourning process by Kübler-Ross, the dual-process model by Stroebe and Schut, and Taylor's tend-to-befriend provided a better understanding of the translation from interpersonal to societal mourning. Finally, other memorable songs that society spontaneously chose to be performed alone or together to cope with sudden and dramatic situations, mitigate physical distancing, and alleviate human suffering are discussed. Music, lyrics, and artistic performance are playing a key role in building social and emotional ties during this pandemic, hampering individual and social pain and sorrow despite cultural barriers. [ABSTRACT FROM AUTHOR]

Copyright of European Journal of Psychotraumatology is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper tells the stories of two girls from Hong Kong, one of whom was Nancy who shared the story of her late grandfather and how remembering their relationship continued to affect her life. Amy, who as a child lived at foster care, talked about the significant people in her life through a re-membering project. The application of the remembering practice was shared and discussed through these two unique stories and its implication for Chinese grief work. [ABSTRACT FROM AUTHOR]

China's one-child policy has come to an end, but its ramifications continue. This article explores the issue of bereaved parents who lost their only child as an unintended consequence of the one-child policy and provides a social and political analysis of their suffering and resistance. Chinese social institutions and cultural norms traditionally discriminate against bereaved parents, excluding them from social support and social relations. As a result, bereaved parents often cut ties with their extended families, networks, and other social relations; they are stigmatized, marginalized, and isolated. However, through the internet and social media, these parents have begun forging new social relations and associations among themselves. They mobilize collective protests fueled by shared grief and the moral appeal of their patriotic sacrifice for the state, demanding official government recognition and compensation for their losses. This article treats bereavement as a subject of analysis and shows how state power shapes or even damages people's everyday lives in a specific family-centered cultural context. [ABSTRACT FROM AUTHOR]

The purpose of this study is to explore the grief experiences of mothers after they lost their children in the 2008 China earthquake. Informed by the dual process model, this study conducted in-depth interviews to explore how six bereaved mothers coped with such grief over a 2-year period. Right after the earthquake, these mothers suffered from intensive grief. They primarily coped with loss-oriented stressors. As time passed, these mothers began to focus on restoration-oriented stressors to face changes in life. This coping trajectory was a dynamic and integral process, which bereaved mothers oscillated between loss- and restoration-oriented stressors. This study offers insight in extending the existing empirical evidence of the dual process model. [ABSTRACT FROM AUTHOR]

The purpose of this study was to obtain a deeper understanding of the experiences of family caregivers of terminally ill cancer patients in Shenzhen, Southern China. This study sought to describe how being the main caregiver influences family caregivers' daily lives. This article reports on the findings from individual interviews with 20 family caregivers of terminally ill cancer patients. The interview transcripts were analyzed using qualitative thematic analysis, which revealed that caring for a cancer patient over the course of his or her illness significantly affected many aspects of family caregivers' lives. Three major themes were identified in their experiences: (1) challenges, (2) personal growth, and (3) social support. In exploring these themes, this article offers insights into family caregivers' experiences in Southern China, particularly among family members of terminally ill cancer patients and presents implications for future professional practice, especially oncology social work. [ABSTRACT FROM AUTHOR]

This article concentrates on analyzing the health and social constraints of elderly Chinese parents who lose their only child. This newly developed vulnerable group of childless elderly has resulted from the Chinese one-child policy. Based on a qualitative study in Beijing, this article examines the psychological suffering, healthcare, and emotional support experienced by older people who lose their only child and who lack appropriate support from the government and society. The rapid increase in the number of childless elderly is producing profound health and social implications that require the development of appropriate policies in China. [ABSTRACT FROM AUTHOR]

Background Individuals with ID are often withheld information about the death of their loved ones as it has often been thought that they do not understand death or cannot grieve. This grief exacerbates the stress of individuals with ID as they often encounter secondary losses such as transitioning to a care facility. The aim of this study is to investigate men and women with ID understanding death concepts and to what extent . Method Adopting a stratified random sampling method, 156 Chinese people with ID were invited to join the study. One hundred and ten participants were interviewed using simple death related vignettes expanding upon and replicating a published study carried out in Ireland. The understanding of the five death concepts: causality, irreversibility, nonfunctionality, universality and inevitability was examined. The correlates of demographics, bereavement experiences and comprehension were explored. Results The majority of the participants did understand concepts such as death is irreversible and that the deceased no longer function. One third of the participants understood causality and the universality of death. One fifth understood the inevitability of death. Previous bereavement experiences were correlated with higher understanding. Communication and community skills were correlated with all concepts of death except universality. Conclusion The results indicate that individuals with ID do have a partial to full understanding of the concepts of death. The culture of Hong Kong is one that considers death to be a taboo or unlucky subject. Therefore, the results mirror the the lack of understanding of universality and inevitability concepts as it is forbidden to speak of these concepts. An open and honest environment is encouraged to educate individuals with ID about death and bereavement. [ABSTRACT FROM AUTHOR]

A group of 124 children orphaned by AIDS (COA), who resided in two orphanages funded by the Chinese government, participated in a study investigating the efficacy of a grief-processing-based psychological group intervention. This psychological intervention program was designed to specifically help COA process their grief and reduce their psychological distress. Six sessions of group intervention focused on processing grief, reducing traumatic symptoms and psychological distress, and fostering hope about the future. At the three-month post-test, children in both groups (intervention group and control group) reported significant reduction in trauma symptoms and demonstrated similar levels of hope. However, the intervention group reported significantly increased levels of grief processing and decreased levels of trauma symptoms, depression, and threat appraisal. The intervention group also reported subjective improvements in mood, relationships, individual growth, self-confidence, and perceived social support. These outcomes supported the potential efficacy of grief-processing-based psychological intervention to reduce the psychological distress among COA. [ABSTRACT FROM PUBLISHER]

China's "Olympic Year" (2007-2008) was a watershed moment for the country and its ruling Chinese Communist Party. In this article, the author draws on her fieldwork experience as one of the few foreigners living in rural Tibetan regions during the Tibetan unrest in spring 2008 to consider the implications of the Olympic year from the margins of the state. Taking inspiration from recent anthropological debates about the nature of humanitarianism and sovereignty in neo- liberal and post-socialist states, the author considers the Tibetan unrest and the Sichuan earthquake that occurred just three weeks later on 12 May as particularly emblematic disastrous events linked by a new biopolitics of "charity" or "compassion" (Ch. aixin) in the context of state-led disaster relief. To get at the contested nature of morality and sovereignty in practice, the author focuses on nationally televised post- quake death rituals in which statist abstract compassion for lost Chinese citizens confronted the universalized compassion of embattled Tibetan Buddhist monastic communities. [ABSTRACT FROM AUTHOR]

This article compares funeral laments in a Tibeto-Burman-speaking community in Yunnan, China, from two periods: the early 1990s, after ritual revitalization was thoroughly underway, and 2011, after this community had come into more intimate contact with the modernity-obsessed cultures of urban and semi-urban China. Laments fashion grief in a public setting by conceptualizing the dead and their relations with the living in vivid poetic language. Laments from the early 1990s described these relations as a circuit of suffering, in which children returned a debt of suffering they owed their parents after the latter's deaths. By 2011, innovative lamenters had reorientated their understanding of suffering to be personal, internal, and intimate. The dead became more 'modern', allowing the living, defined largely by their relations with the dead, to participate in 'modernized' forms of authentic, sincere emotional expression. [ABSTRACT FROM AUTHOR]

There has been an increased interest and debate regarding the adaptiveness of continuing bonds with the deceased. The authors used data from a cross-cultural study of 61 participants from the United States (US) and 58 participants from the People's Republic of China (PRC) who completed measures of continuing bonds and adjustment at 4 and 18 months of bereavement. Higher levels of continuing bonds in the PRC at 4 months were related to better adjustment at 18 months. In contrast, results in the US showed that higher levels of continuing bonds were related to poorer adjustment at 18 months. The data suggest that culture should be addressed in the development of effective grief therapies, especially when considering continuing bonds with the deceased. [ABSTRACT FROM AUTHOR]