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User:LingoMama

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Thanks for giving your mama some "love" by clicking on my user page.

To show my gratuity, here is a small poem:



Poem

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  • Oh, pumpkin, my pumpkin.
  • How orange and bright.
  • like a large moon,
  • you light up the night
  • with a sharpened tooth
  • and flickering light.
  • you take away all of my frights.
  • Oh, pumpkin, my pumpkin
  • what a fall delight!


Articles to Translate

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My goal for this semester is to translate these potential topics

Class Page and Resources

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OberMegaTrans, Winter Semester 2022

https://de.wikipedia.org/wiki/Th%C3%BCringer_Universit%C3%A4ts-_und_Landesbibliothek






Final Project

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https://de.wikipedia.org/wiki/Sterben


Psychological Adjustment Processes

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translation from Sterben

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When a person realizes that his or her life is threatened by a fatal illness, he or she comes to terms with it and with his or her approaching end. This confrontation has been described in diaries, autobiographies, medical reports, novels, and also in poetry. Since the middle of the 20th century, the " fight " against death has been researched in the social sciences on the basis of empirical data and field studies field research. The developed theories and models are intended to serve helpers in the accompaniment of terminally ill people above anything else.

The theories of dying describe psychosocial aspects of dying as well as models for the dying process. Particularly highlighted psychosocial aspects are: Total Pain (C. Saunders), Acceptance (J. M. Hinton, Kübler-Ross), Awareness/Insecurity (B.Glaser, A.Strauß), Response to Challenges (E.S.Shneidman), Appropriateness (A. D. Weisman)[1], Autonomy (H.Müller-Busch[2]), Fear (R. Kastenbaum[3], G.D.Borasio) and Ambivalence (E. Engelke[4]).

Phase and Stage Models

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There have been many phase and stage models for the course of dying developed from a psychological[5] and psychosocial perspective. A distinction is made between three and twelve phases that a dying person goes through.[6][7]Cite error: A <ref> tag is missing the closing </ref> (see the help page).[8]

A more recently developed and revised phase model is the Illness Constellation Model, first published in 1991.[9][10] The phases are associated with shock, dizziness, and uncertainty at the first symptoms and diagnosis; changing emotional states and thoughts, efforts to maintain control over one's own life; withdrawal, grief over lost abilities, and suffering from the imminent loss of one's own existence; finally psycho-physical decline.

The best known is the Five stages of Grief Model developed by Elisabeth Kübler-Ross, a Swiss-US psychiatrist. In her work, Kübler-Ross compiled various preexisting findings of Thanatology published by John Hinton, Cicely Saunders, Barney G. Glaser and Anselm L. Strauss and others.[11] Because of this, she brought the public’s attention to it more than it previously received, which has continued to this day. She focused on the treatment of the dying, with grief and mourning, as well as with studies on death and near-death experiences.[12] The five stages in this model this model are the following: denial and isolation, anger, bargaining, depression, and consent. According to Kübler-Ross, hope is almost always present in each of the five phases, suggesting that the patients never completely give up and that hope must not be taken away from them. Loss of hope is soon followed by death, and the fear of death can only be overcome by everyone starting with themselves and accepting their own death, according to Kübler-Ross. From Kübler-Ross’s research, psychiatrists have set new impulses for dealing with dying and grieving people. Her key message was that the people aiding must first clarify their own fears and life problems ("unfinished business") as far as possible and accept their own death before they can turn to the dying in a helpful way. The five phases of dying were extracted by Kübler-Ross from interviews of terminally ill people describing psychological adjustment processes in the dying process. The five phases are widely refered to, although Kübler-Ross herself critically questions the validity of her phase model several times. Some of her self-critiques include the following: The phases are not experienced in a fixed order one after the other, but they can alternate or repeat; some phases may not be experienced at all; a final acceptance of one's own dying may not take place in every case.[13] In end-of-life care, space is given to psychological conflict, but coping with the phases can rarely be influenced from the outside.[14]

In international research on dying, there are a number of scientifically based objections to the phase model and to models that describe dying in terms of staged behaviors in general.[15][16] Above all, the naïve use of the phase model is viewed critically and even in specialist books, hope–a central aspect of the phase model for Kübler-Ross–is not mentioned.[17]

Influencing Factors

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The scientifically based criticism of phase models has led to forgoing defying the dying process in stages, and instead to elaborating on factors that influence the course of dying. Based on research findings from several sciences, Robert J. Kastenbaum says, "Individuality and universality combine in dying."[18] In Kastenbaum’s model, individual and societal attitudes influence our dying and how we deal with knowledge about dying and death. Influencing factors are age, gender, interpersonal relationships, the type of illness, the environment in which treatment takes place, religion, and culture. This model is the personal reality of the dying person, where fear, refusal, and acceptance form the core of the dying person's confrontation with death.[19]

Ernst Engelke took up Kastenbaum's approach and developed it further with the thesis, "Just as each person's life is unique, so is their death unique. Nevertheless, there are similarities in the death of all people. According to this, all terminally ill people have in common that they are confronted with realizations, responsibilities, and constraints that are typical of dying."[20] For example, a characteristic realization is that the illness is threatening their life. Typical constraints result from the disease, therapies, and side effects. In Engelke's model, the personal and unique aspects of death result from the interaction of many factors in coping with the realizations, responsibilities, and constraints. Important factors include the following: the genetic make-up, personality, life experience, physical, psychological, social, financial, religious, and spiritual resources; the type, degree, and duration of the disease, the consequences and side effects of treatment, the quality of medical treatment and care, the material surroundings (i.e. furnishings of the apartment, clinic, home); and the expectations, norms, and behavior of relatives, carers, doctors and the public. According to Engelke, the complexity of dying and the uniqueness of each dying person creates guidelines for communication with dying people.[21]

Awareness

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Along with medical professionals and relatives, sociologists and psychologists also engage in the question of if it is ethical to inform terminally ill patients of the infaust prognosis.[22] In 1965, the sociologists Barney G. Glaser and Anselm Strauss published the results of empirical studies where they derived four different types of awareness of dying patients: closed awareness, suspected awareness, mutual pretense awareness, and open awareness. In closed awareness, only relatives, caregivers, and medical professionals recognize the patient's condition; the patient themselves does not recognize his dying. In suspicious awareness, the patient suspects what those around him know, but they are not told by relatives of medical professionals. In mutual deception, all participants know about that the person is dying, but they behave as if they did not know. In open awareness, all participants behave according to their knowledge.[23]


The Hospice Movement, in particular, has since advocated for open, truthful and trustful interaction[24]. The situation does not become easier for all involved if difficult conversations are avoided; rather it intensifies and possibly leads to a disturbed relationship of trust between people, which makes further treatment more difficult or impossible.[25]

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Look up sterben in Wiktionary, the free dictionary.
Look up lingomama in Wiktionary, the free dictionary.
Wikiquote has quotations related to LingoMama.
  1. ^ Weisman A., On Dying and Denying, Behavioral Publications Inc., New York, pp. 36, 41, 1972
  2. ^ https://www.researchgate.net/profile/H-Christof-Mueller-Busch
  3. ^ Horsley, Jo & Kastenbaum, Robert & Aisenberg, Ruth. (1973). The Psychology of Death. The American Journal of Nursing. 73. 1108. 10.2307/3422766.
  4. ^ https://www.lovelybooks.de/autor/Ernst-Engelke/
  5. ^ Erich Stern: Psychologie des Sterbens. In: Die Umschau. Band 37, 1933, S. 21–24.
  6. ^ E. M. Pattison: The experience of dying. Englewood Cliffs 1977.
  7. ^ E. Kübler-Ross: Interviews mit Sterbenden. Kreuz, Stuttgart 1972.
  8. ^ J. Morse, J. Johnson: Toward a theory of illness: The Illness Constellation Model. In: The illness experience: Dimensions of suffering. Newbury Park 1991.
  9. ^ E. Kübler-Ross: Interviews mit Sterbenden. Kreuz, Stuttgart 1972.
  10. ^ A. D. Weisman: On Dying and Denying: a Psychiatric Study of Terminality. New York 1972.
  11. ^ Ernst Engelke: Die Wahrheit über das Sterben: Wie wir besser damit umgehen. Rowohlt, Reinbek bei Hamburg 2015, ISBN 978-3-499-62938-9, S. 63–64.
  12. ^ Video: Elisabeth Kübler-Ross über Nahtoderfahrungen (1981). abgerufen am 14. März 2014.
  13. ^ J. Wittkowski: Zur Psychologie des Sterbens – oder: Was die zeitgenössische Psychologie über das Sterben weiß. In: F.-J. Bormann, G. D. Borasio (Hrsg.): Sterben. Dimensionen eines anthropologischen Grundphänomens. De Gruyter, Berlin 2012, S. 50–64.
  14. ^ E. Albrecht, S. Roller: Terminalphase und Tod. In: Leitfaden Palliative Care. Palliativmedizin und Hospizbetreuung. Urban & Fischer, München 2010, S. 523.
  15. ^ J. Wittkowski: Psychologe des Todes. Wissenschaftliche Buchgesellschaft, Darmstadt 1990, S. 117–140.
  16. ^ N. Samarel: Der Sterbeprozess. In: J. Wittkowski (Hrsg.): Sterben, Tod und Trauer. Kohlhammer Stuttgart 2003, S. 122–151.
  17. ^ C. Bausewein, S. Roller, R. Voltz: Leitfaden Palliativmedizin. Urban & Fischer, Jena 2004, S. 10.
  18. ^ R. Kastenbaum (2007), Death, society, and human experience, New York: Routledge, pp. 126–149
  19. ^ R. Kastenbaum: Death, society, and human experience. Routledge, New York 2007, ISBN 978-0-205-00108-8.
  20. ^ E. Engelke: Die Wahrheit über das Sterben. Wie wir besser damit umgehen. Rowohlt Taschenbuch Verlag, Reinbek bei Hamburg 2015, ISBN 978-3-499-62938-9.
  21. ^ E. Engelke: Gegen die Einsamkeit Sterbenskranker. Wie Kommunikation gelingen kann. Lambertus, Freiburg i. Br. 2012, S. 209–341.
  22. ^ https://medical-dictionary.thefreedictionary.com/infaust#:~:text=adjective%20Referring%20to%20a%20clinical,an%20uncertain%2C%20often%20poor%20prognosis.
  23. ^ Barney G. Glaser, Anselm Strauss: Awareness of Dying. Aldine Pub. Co., Chicago 1965.
  24. ^ https://www.mariecurie.org.uk/blog/what-is-the-hospice-movement/208684#:~:text=Good%20hospice%20care%20helps%20people,matter%20what%20prognosis%20you%20have.
  25. ^ A. Lübbe, I. Lübbe: Wahrheit und Wahrhaftigkeit beim Umgang mit terminal Kranken. In: Zeitschrift für Palliativmedizin. 3/2012, S. 121.
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