'Good' and 'Bad' deaths during the COVID-19 pandemic: insights from a rapid qualitative study.

Dealing with excess death in the context of the COVID-19 pandemic has thrown the question of a 'good or bad death' into sharp relief as countries across the globe have grappled with multiple peaks of cases and mortality; and communities mourn those lost. In the UK, these challenges have included the fact that mortality has adversely affected minority communities. Corpse disposal and social distancing guidelines do not allow a process of mourning in which families and communities can be involved in the dying process. This study aimed to examine the main concerns of faith and non-faith communities across the UK in relation to death in the context of the COVID-19 pandemic. The research team used rapid ethnographic methods to examine the adaptations to the dying process prior to hospital admission, during admission, during the disposal and release of the body, during funerals and mourning. The study revealed that communities were experiencing collective loss, were making necessary adaptations to rituals that surrounded death, dying and mourning and would benefit from clear and compassionate communication and consultation with authorities.

Rituals of Containment: Many Pandemics, Body Politics, and Social Dramas During COVID-19 in Pakistan.

Infecting millions of people, causing around two million deaths, and affecting billions of people worldwide during January 2021, the coronavirus 2019 (COVID-19) pandemic is not merely one pandemic but many. These many pandemics, which I identify herein, have revealed the overt and subtle entanglements among religion, science, and politics around COVID-19. Building on my current ethnographic research on COVID-19 using purposive sampling and interview guide in Pakistan, and borrowing from various anthropological concepts such as "social drama," proposed by Victor Turner, and ritual, I have developed a concept that I call rituals of containment. With this concept, I extend my previous argument regarding "symbolic ownership" to show a visible "body politics" by demonstrating how religion, science, and politics around COVID-19 are entangled at individual and government levels. This has become observable through the rituals of the Pakistani government of containment to deal with COVID-19. Such entanglements are visible in the case of strategies to tackle infected "viral bodies," as the government has enacted its authority: (1) to bury what I am terming the dead viral body without its beloved ones present; (2) to return or not to return this body to family members in a coffin; (3) or to provide the grieving family with a symbolic empty coffin. These Covidian politics have led to the question: Who in actuality owns the body? In conclusion, I argue that the problem lies in the discriminatory and contradictory rituals of containment of the government, not in using scientific evidence and guidelines.

Death and Mourning Process in Frontline Health Care Professionals and Their Families During COVID-19.

The COVID-19 epidemic has mushroomed globally, disrupting the existence of millions. Under this current pandemic situation, the frontline health care professionals are looped in the clutch of the virus and are relatively more exposed to the patients infected with the disease. In this precarious situation, the frontline health care professionals have contributed their best to provide utmost care to the patients infected with the ailment. The direct involvement of these professionals, however, has taken a toll on their physical health as well as on their mental well-being. Several studies conducted recently have reported that frontline health care workers engaged in direct diagnosis, treatment, and care of patients with COVID-19 are associated with a higher risk of symptoms of depression, post-traumatic stress disorder and other mental health issues. Lack of personal protection equipment, unreasonable amounts of work, improper medicines, fear of contracting the disease, and lack of skilled training have interposed the frontline health care workers with unimaginable stress. Due to the widespread outbreak, the death count of the frontline health care professionals has also surged. However, studies exploring the physical and mental welfare of the frontline health care professionals and their families are very few and far behind. To address this aperture, the present paper attempts to highlight the psychological and physical impact of the COVID-19 pandemic on the frontline health care professions and to understand the impact of the death of these frontline health care professionals on the psychological well-being, mourning process, and complicated grief among the family members of healthcare professionals. The paper also presents some recommendations for providing psychological support to healthcare professionals and their bereaved families.

Preloss grief in family members of COVID-19 patients: Recommendations for clinicians and researchers.

Researchers have long examined grief-related reactions to the diagnosis of a loved one with a terminal illness, including preloss grief (PLG), which is the experience of grief symptoms prior to the loss of a loved one. Families face novel challenges when loved ones with COVID-19 become critically ill-most notably mandated physical separation-and may experience a wide range of PLG responses. This commentary examines the existing literature related to PLG as a means for understanding the psychological impact of COVID-19 deaths, identifies factors professionals can assess for and address when working with a family member of COVID-19 patients, and identifies areas for future research related to COVID-19 and PLG. (PsycInfo Database Record (c) 2020 APA, all rights reserved).