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Purpose: To explore how families respond to the death and dying of their loved ones in a hospital setting, archival research was conducted using eight qualitative articles describing next-of-kins’ perceptions of end-of-life care in Veterans Affairs Medical Centers (VAMCs). The articles were based on the qualitative arm of the VA Health Services Research and Development (HSR&D) study entitled, “Best Practices for End-of-life Care and Comfort Care Order Sets for our Nation’s Veterans” (BEACON).

Design: The archival research consisted of an interactive methodological process of data immersion, analysis, and interpretation which resulted in the emergence of two overarching thematic frameworks called “losing control” and “holding on.”

Findings: “Losing control” is the process that occurs when the patient experiences a cascading sequence of deleterious biological events and situations rendering the caregiver no longer able to direct the timing or setting of the dying trajectory. The notion of “holding on” captures family member’s responses to the need to maintain control after relinquishing the patient’s care to the institutional setting. During the patient’s hospitalization, the dual dynamics of “losing control” and “holding on” unfolded in the spatial, temporal, and life narrative domains.

Originality: The findings not only contribute to better overall understanding of family members’ responses to death in the pre-COVID-19 hospital setting but also heighten the awareness of the complex spatial, temporal, and narrative issues faced by family members who lost a hospitalized loved one during the COVID-19 pandemic.

This chapter explores theory and local context of socially constructed pandemic fears during COVID-19; how material and non-material fear objects are construed, interpreted and understood by communities, and how fears disrupt social norms and influence pandemic behavioural responses. We aimed to understand the lived experiences of pandemic-induced fears in socioculturally diverse communities in eastern Indonesia in the context of onto-epistemological disjunctures between biomedically derived public health interventions, local world views and causal-remedial explanations for the crisis. Ethnographic research conducted among several communities in East Nusa Tenggara province in Indonesia provided the data and analyses presented in this chapter, delineating the extent to which fear played a decisive role in both internal, felt experience and social relations. Results illustrate how fear emotions are constructed and acted upon during times of crisis, arising from misinformation, rumour, socioreligious influence, long-standing tradition and community understandings of modernity, power and biomedicine. The chapter outlines several sociological theories on fear and emotion and interrogates a post-pandemic future.

How many textbooks or introductory articles in bioethics begin with a section on ethical theory? Of the many that do, the relevance of basic theories of utilitarianism, deontology, virtue ethics, feminist ethics, casuistry and so on, is assumed. These theories are also considered in light of the well-accepted principles of medical ethics: (1) respect for patient autonomy, (2) beneficence, (3) non-maleficence and (4) justice. Those of us trained in philosophy find these sections on theory terse summations of complex philosophical views. Physicians and nurses, and others not trained in philosophy, sometimes struggle to get their gist, and end up with an ability to make a basic analysis and formulate arguments about ethical problems from each of these perspectives, and to write and discuss the issues that arise with fellow ethicists. But how essential are these theoretical perspectives to the real work of clinical ethics consultants? It is important that we do not forget just how applied and practical that work is.

This paper explores the rural experiences of the COVID-19 pandemic and seeks to understand the variations in these experiences between rural residents working in health care and those outside of health care occupations. This paper considers the impacts on physical health and access to health care (including challenges related to caretaking) as well as on mental health.

We interviewed 16 individuals living in rural communities in New Mexico between August and November 2020. These interviews were conducted through a virtual meeting platform (Zoom) or by phone and recorded. Then these interviews were transcribed and analyzed for key themes, and all themes were coded by at least two team members for inter-rater reliability.

Rural residency is linked to a wide range of health and health care inequities. From health care provider shortages, lack of internet infrastructure, and disruptions in access to resources when the closest resources are outside of the state, rural residents in New Mexico faced a wide range of unique challenges during the pandemic. This study also details from where rural residents obtain their health information, and we consider how politicization of the pandemic has impacted rural communities. The experiences of rural residents demonstrate how some policies fail to take into consideration the unique contexts of rural communities. All participants strongly identified with their roles as members of rural communities.

These interviews were conducted prior to the peak of pandemic transmission in these communities, so a follow-up should be conducted which reflects on the later stages. Future pandemic scholarship should consider the experiences of rural communities and address the unique challenges, needs, and strengths in developing best practices.

This paper provides unique insight into the lived experience of rural residents during the pandemic, and highlights disparities and challenges faced by health care workers as well as rural community members more broadly.

Medical uncertainty is recognized as a critical issue in the sociology of diagnosis and medical sociology more generally, but a neglected focus of this concern is the question of patient decision making. Using a mixed methods approach that draws upon autoethnographic accounts and third-party interviews, we aim to illuminate the dilemmas of patient decision making in the face of uncertainty. How do patients and supportive caregivers go about navigating this state of affairs? What types of patient–doctor/healthcare professional relationships hinder or enhance effective patient decision making? These are the themes we explore in this study by following patients through the sequence of experiencing symptoms, seeking a diagnosis, evaluating treatment protocols, and receiving treatments. In general, three genres of culturally available narratives are revealed in the data: strategic, technoluxe, and unbearable health narratives.

This chapter draws on qualitative interviews to examine how Bhutanese refugees interact with norms around mothering and childbirth. Since these women have birthed and reared children in Bhutan and/or Nepal, as well as in the United States, their stories help to explore how the implications of medicalization differ for individuals by race, class, and nation, with a unique cross-comparative lens. In particular, the respondents uniquely identify epidurals as an important medical intervention, simultaneously increasing their autonomy while subscribing to neoliberal mothering. This research furthers our understanding of neoliberal mothering and medicalization by showing a nuanced script that illuminates social processes, resistance, and internalization through an intersectional and cross-cultural lens.

This chapter explores how identity formation in Appalachia is impacted by globalized processes. Residents of the region are often understood as inhabiting space belated which ignores the ways that global processes of extraction, exploitation, colonialism, and national politics come to impact the region and its inhabitants. Rooted in narratives of time, death, and belonging, personal identity formation in Appalachia is as rich and complex, while often unseen, as the region is itself. By understanding the way selective hegemonies and colonial narratives have impacted the region, we can begin to explore how these same concepts have begun to impact personal development.

Workplace voice is well-established and encompasses behaviors such as prosocial voice, informal complaints, grievance filing, and whistleblowing, and it focuses on interactions between the employee and supervisor or the employee and the organizational collective. In contrast, our chapter focuses on employee prosocial advocacy voice (PAV), which the authors define as prosocial voice behaviors aimed at preventing harm or promoting constructive changes by advocating on behalf of others. In the context of a healthcare organization, low quality and unsafe patient care are salient and objectionable states in which voice can motivate actions on behalf of the patient to improve information exchanges, governance, and outreach activities for safer outcomes. The authors draw from the theory and research on responsibility to intersect with theories on information processing, accountability, and stakeholders that operate through voice between the employee-patient, employee-coworker, and employee-profession, respectively, to propose a model of PAV in patient-centered healthcare. The authors complete the model by suggesting intervening influences and barriers to PAV that may affect patient-centered outcomes.

In this chapter, we use the concepts of emotional labor or emotion work to examine the experiences of transracial families – white families rearing Black adoptees. We focus on the emotion work done by the parents to inculcate and develop positive racial identities for their adoptive children as their adoptees experience racial mistreatment. We also use the concept of white racial framing to examine strategies for effectively coping with racial mistreatment. African Americans have more emotion work than the members of dominant group because of their status as stigmatized minorities in American society. African Americans adopted by white families have even greater emotion work because they tend to have the extra burden of living in predominately white communities where there are fewer people of color to serve as positive role models in the socialization process.