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While the issue of intimate partner homicide (IPH) has gained increasing focus, research that pinpoints the experiences of women who survived an attempted IPH is limited. Specifically, studies that aim to understand the aftermath of surviving such incidents are scarce. Thus, the aim of the present study was to explore the emotional experience of IPH survivors following the attack. An interpretive phenomenological analysis was used to analyze the narratives of 11 women who had survived an attempted homicide by their partner. Four major themes emerged: Living between dichotomies: A fragmented identity; Embodied fear: A fear that will not go away; The loss of future: A life divided; and The loneliness of surviving the "unsurvivable." Utilizing the ambiguous loss theory to examine the emotional ramifications of IPH indicates that survivors navigate persistent confusion and struggle to comprehend the loss. This involves challenges in moving forward and achieving resolution, conflicting emotions related to the loss, minimal recognition of the grief, and limited support from the social environment.

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INTRODUCTION: Ambiguous loss refers to the lack of clear information about the fate of a missing person or object. AIM: This study aims to examine in-depth the experiences of earthquake victims regarding the methods of coping with the uncertain losses they experienced after the Kahramanmaras-based earthquake disaster on February 6, 2023. METHODS: In this qualitative study conducted using phenomenological research design, the snowball sampling method, one of the purposive sampling methods, was used. Face-to-face, in-depth interviews of approximately 30 to 40 minutes were conducted with 20 earthquake victims reached by this method. Colaizzi's phenomenological analysis method was used to analyze the data obtained. Data were collected by COREQ criteria. RESULTS: According to the results of the analysis, three main categories (inner journey and emotional transformation, bridges of solidarity built on destruction, and change and growth in life perspectives) and nine themes (whispers coming from under the rubble, the reaction of facing ambiguity, mental labyrinths in the search for meaning, hearts united amid destruction, the search for meaning in ambiguity and ways out of spiritual wreckage, growth among the rubble, and the value of transience and new horizons rising from the ruins) emerged. DISCUSSION: The research reveals that the coping methods adopted by earthquake victims in the face of personal and objective ambiguous losses range from spirituality to social support mechanisms. IMPLICATIONS FOR PRACTICE: In line with the results obtained from the findings, it is suggested that the coping strategies of earthquake victims should be strengthened, and new methods should be developed.

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This paper uses Ambiguous Loss Theory to explore the anticipatory and ambiguous losses and stressors surrounding the decision to come out as Lesbian, Gay, Bisexual, Transgender or Queer. Purposive sampling was used to administer a survey to 429 individuals who identified as LGBTQ+ about their coming out decisions and experiences. Data were coded and three major themes were developed: (1) the need for psychosocial safety (fear of being disowned, shunned or abandoned); (2) experiences of anxiety, depression, emotional stress, and shame; and (3) the pursuit of authenticity, self-discovery and liberation. Findings from the study indicate that coming out for LGBTQ+ individuals in the twenty first century remains accompanied by challenges and fears, both before and after the process, which significantly affects individuals' health and safety. In the longer term, despite the challenges, stressors and losses identified by participants, most reported that disclosing their sexual orientation had greatly improved their health and mental well-being.

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Families can experience grief when they lose a loved one to incarceration. Although there has not been a death, the removal of a family member from day-to-day life and the uncertainty and stigma surrounding incarceration pose major challenges. We applied consensual qualitative research methods to understand the unique grief experience that adult children have when a parent is incarcerated. Our findings elaborate on the impacts of the loss, the complicating factors of stigma and disenfranchisement, as well as how individuals have made meaning and pursued healing from this experience over time. Impacts included changes to member roles within the new family structure and difficulty forming secure bonds with peers. Participants characterized stigma toward their parent as extending to themselves and complicating their ability to openly miss their parent or process complicated reactions to the incarceration. Despite systemic challenges, participants set their personal life goals and used a combination of problem-focused coping and distancing themselves from the incarceration to successfully manage the loss. Consistent with these findings, mental health professionals serving this population can validate incarceration as a loss, repair ambiguity in family roles, develop an accepting therapeutic relationship that reduces perceived stigma, and identify possibilities for activism.

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Limited research has examined coping mechanisms in response to chronic war-related stressors, as opposed to war-exposure trauma. The current study sought to investigate the types of losses experienced by communities affected by the Sri Lankan conflict, how participants responded to their losses, and what coping mechanisms they employed. Data consisted of interviews from two independent investigations conducted following the end of the conflict in Northern Sri Lanka (total N = 103). Interview transcripts were analyzed using a directed content analysis approach. Participants most frequently described experiencing material loss and loss of loved ones. Relatedly, participants commonly reported experiencing ambiguous loss, that is, living with the uncertainty of their loved one's death. These losses were particularly pronounced by gender, with women experiencing higher rates of loss. Common coping strategies included support-seeking, including informal support from social networks and religion, and formal mental health services. Additionally, participants described a range of longer term coping strategies from establishing a future-oriented cognitive style to a sense of helplessness and resignation. The findings shed light on how conflict-affected groups cope with profound loss. We provide recommendations for how such findings can inform grief-related clinical interventions.

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Older adults and their family caregivers experience nursing home placement as a particularly critical time of life. The present study explored the experiences of family caregivers of nursing home residents taking part in a self-help group for caregivers. The sample was composed of six caregivers of older adults residing in a nursing home in the northeast of Italy. The respondents, aged 57 to 71, were part of a self-help group set up by the facility between 2017 and 2019. In this qualitative methodological design, we applied the principles of interpretative phenomenological analysis. Two main themes emerged from the interviews: (a) challenges in constructing experience as caregivers; and (b) shared experiences as stabilizing tools. The findings highlight the importance of self-help groups in fostering the well-being of caregivers of older adults living in nursing homes. The self-help group enabled caregivers to deal with nursing home placement and the sense of guilt deriving from it; understand and accept the disabilities affecting their loved one; comprehend the experience of ambiguous loss; and learn to listen to their own needs, thus avoiding physical and emotional exhaustion.

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BACKGROUND: The disappearance of a significant person is an ambiguous loss due to the persistent uncertainty about the whereabouts of the person. Measures specifically capturing the psychological consequences of ambiguous loss are lacking. Therefore, this study aimed to develop the Ambiguous Loss Inventory Plus (ALI+) and evaluated its suitability for use with relatives of missing persons. METHODS: ALI+ items were generated based on established measures for prolonged grief symptoms and literature on psychological responses to ambiguous loss. Eight relatives of missing persons (three refugees, five non-refugees) and seven international experts on ambiguous loss rated all items in terms of understandability and relevance on a scale from 1 (not at all) to 5 (very well). RESULTS: On average, the comprehensibility of the items was rated as high (all items ≥ 3.7). Likewise, all items were rated as relevant for the assessment of common responses to the disappearance of a loved one. Only minor changes were made to the wording of the items based on the experts' feedback. CONCLUSIONS: These descriptive results indicate that the ALI+ seems to cover the intended concept, thus showing promising face and content validity. However, further psychometric evaluations of the ALI+ are needed.

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PURPOSE: The purpose of this synthesis of qualitative studies is to explore manifestations of ambiguous loss within the lived experiences of family caregivers (FCG) of loved ones with cancer. Grief and loss are familiar companions to the family caregivers of loved ones with cancer. Anticipatory loss, pre-loss grief, complicated grief, and bereavement loss have been studied in this caregiver population. It is unknown if family caregivers also experience ambiguous loss while caring for their loved ones along the uncertain landscape of the cancer illness and survivorship trajectory. METHODS: We conducted a four-step qualitative meta-synthesis of primary qualitative literature published in three databases between 2008 and 2021. Fourteen manuscripts were analyzed using a qualitative appraisal tool and interpreted through thematic synthesis and reciprocal translation. RESULTS: Five themes were derived, revealing FCGs appreciate change in their primary relationship with their loved ones with cancer, uncertainty reconciling losses, an existence that is static in time, living with paradox, and disenfranchised grief. The results of this synthesis of qualitative studies complement the descriptors of ambiguous loss presented in previous research. CONCLUSIONS: The results of this synthesis of qualitative studies complement the descriptors of ambiguous loss presented in previous theoretical and clinical research. By understanding ambiguous loss as a complex and normal human experience of cancer FCGs, oncology and palliative care healthcare providers can introduce interventions and therapeutics to facilitate caring-healing and resiliency. IMPLICATIONS FOR CANCER SURVIVORS: Untreated ambiguous loss can result in a decrease in wellbeing, loss of hope, and loss of meaning in life. It is imperative that cancer FCGs experiencing ambiguous loss are recognized and supported so that they may live well in the family disease of cancer.

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Europe is turning a blind eye on a humanitarian disaster unfolding at its doorsteps, with thousands of migrants dying unidentified in Mediterranean waters. Since 2014, Italy has been struggling in an almost indifferent international scenario to identify its dead migrants. Despite the lack of sufficient resources, of the difficulties in collecting post mortem data from the disseminated bodies, and of the problems of contacting and collecting ante mortem information from relatives, it has been proven, with a series of pilot studies, that not only can these bodies be identified but that relatives are also looking for their loved ones and need death certificates. This article focuses on the administrative limbo and lack of regulations obliging single states to engage in appropriate procedures to maximise identification.

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This study captures the experiences of American Indian/Alaska Native birthmothers who lost a child to adoption and the impact of said loss on their health and wellbeing. Few studies examine the loss experiences of American Indian/Alaska Native birthmothers despite their increased probability to lose a child to foster care and adoption. American Indian/Alaska Native birthmothers are distinct from birthmothers of other races in their experiences of intergenerational and historical child loss, having disproportionately lost their children to systematic practices of child removal via boarding schools, the adoption era, and child welfare. Interview data from 8 American Indian/Alaska Native birthmothers were analyzed using inductive thematic analysis. Five themes emerged including: (1) the social context of losing a child to adoption for American Indian/Alaska Native birthmothers, (2) the ambiguous loss of a child to adoption, (3) grief reactions to the loss, (4) the impact of the loss on birthmother health and wellbeing, and (5) creating resiliency. Findings suggest that American Indian/Alaska Native birthmothers experience ambiguous loss, as well as elevated mental health problems and substance abuse following the loss of a child to adoption.

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[This corrects the article DOI: 10.3389/fpsyt.2022.866269.].

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The trauma of having a family member missing is commonly described as an ambiguous loss where the finality of the loss is not realized, as is experienced with a death. There is uncertainty due to the trauma of the absence and subsequent police investigation, leading to physical and emotional impacts for the aftercare of those left behind. There are 850 unidentified human remains and 2,600 long-term missing persons cases in Australia. The Australian Federal Police (AFP) National DNA Program for Unidentified and Missing Persons aims to scientifically link these cases using modern DNA techniques and databases. A DNA-led identification effort may assist to provide answers to Australian families searching for missing relatives, but may also contribute to the trauma experienced by these families. A literature review demonstrated empirical research for the development of scientific best practices for the collection of reference DNA samples for forensic purposes, but minimal evidence about the impact of reference DNA sample collection on kin when attempting to identify the deceased remains of missing people in non-mass casualty situations. The aim of this study was to develop an academically robust understanding of the unique impact of reference DNA sample collection on families of missing persons and support pathways tailored to the experience. This study involved 26 Australian families of long-term missing (ranging from 1 to 20+ years) people in Australia anonymously completing a mixed-methods online survey about their experiences of providing reference DNA samples to aid missing persons investigations. Respondents were representative of a range of ages, genders and relationships to the missing individual. The thematic analysis of the survey results identified the provision of a reference DNA sample: (1) resembles an overt act of hope as families perceive their sample assists the investigation, whilst also being traumatic, triggered by the prospect of scientifically matching their missing family member to a set of unknown human remains; (2) can cause immediate interpersonal impacts and ongoing impacts to families' wellbeing; and (3) can be improved by considering the environment where the sample is collected, professionalism of the police officer collecting the sample, timeliness of the provision of the sample, level of support provided during and after sample collection, and effective communication of forensic procedures and processes as they relate to the missing persons investigation. The study concludes that the complexity associated with provision of family reference samples requires the development and implementation of best practice guidelines, including psycho-education strategies to be used by practitioners to minimize the vicarious trauma for relatives already traumatized by the loss of their missing family member. These guidelines would support the objectives of the AFP Program and benefit all routine missing persons investigations.

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BACKGROUND: Despite contested definitions, trauma is often conceptualized as an event that shocks or overloads human systems, shaping memory and meanings as the body and mind attempt to cope and survive. Adoption is often the presumed redress for childhood trauma. Thus, few scholars have examined how, or if, some conditions of adoption or the status itself might involve unique traumas or adversities. OBJECTIVE: In this paper, I argue that the condition of being transracially adopted can represent intersectional minoritized statuses, which in turn activate potentially distinct formations of epistemic trauma- structurally and relationally transmitted harms to a person as a knower and to their capacities for claiming, making sense of, and healing through their lived experiences. PARTICIPANTS AND SETTING: I draw from my personal and professional standpoints as a black, mixed-race, woman who was transracially adopted from public foster care as an infant, became a child welfare caseworker and later, a child welfare scholar. METHODS: Using a critical and reflexive autoethnographic method I ask how theories of epistemic injustice might help to highlight conditions tied to the status "transracial adoptee" that distinguish adoption-specific trauma. By reflexively analyzing my experiences in the context of extant theory and research, this paper brings theories of epistemic injustice into conversation with an emic perspective on adoption. RESULTS: In my experience, "transracial adoptee" and "mixed race" operated as statuses that occasioned epistemic injustices. I propose these conditions can become traumatic when they chronically and structurally disenfranchise claiming and cultivating folkways essential to one's healing and resilience across the life course. CONCLUSIONS: This paper is a call to invest in advancing epistemologies of adoption and theories of trauma that are anchored within diverse adoption experiences. I also invite future scholarship to explore epistemic injustice in adoption as trauma, and to identify and disrupt the many spaces in which it may be enacted culturally, relationally, familially, and in a society through its laws, policies, practices, and scientific knowledge.

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Many parents experience grief and loss in response to their child receiving an autism diagnosis in early childhood. However, there is a dearth of research that considers if grief and loss are experienced by parents throughout their child's adolescence and young adulthood. Further, there is a small but growing body of evidence suggesting that parents of autistic children may be living with ambiguous loss in particular, that is, a loss for which there is no closure or resolution. This case study introduces a peer group intervention utilizing an ambiguous loss framework that school social workers and other clinicians can adopt to support mothers of autistic adolescents who are struggling with ambiguous loss. Through the group process, the mothers developed deeper understanding, self-compassion, and effective coping strategies, resulting in a more resilient approach to the transition process and an enhanced capacity to plan for a meaningful adult life with their autistic child.

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Background. Substance Use Disorder can impede parent-child relationships. The Theory of Ambiguous Loss provides a structure for occupational therapy practitioners in developing interventions to support the parent-child relationship. Purpose. This study explores the roles of parents of adult children diagnosed with Substance Use Disorder in the context of the Theory of Ambiguous Loss. Method. Volunteer participants were recruited from three urban parental support groups. Inclusion criteria were involved in a support group and having an adult child diagnosed with Substance Use Disorder. Eight mothers and one father participated in semi-structured interviews using a phenomenological approach. Themes and structural descriptions were developed. Findings. Five themes were identified: hopeful coping, occupational interference, changes in social constructs and participation, burdenful caregiving and receiving, and blending of occupations. Themes offer intervention considerations for occupational therapy. Implications. Research provides additional conceptual consideration to build occupation-centered interventions for parents and their adult children in Substance Use Disorder recovery.

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The study expounds upon the psychological concept of 'ambiguous loss,' proposed by Pauline Boss. The article attempts to broaden the concept's individualistic focus by offering a more ethnographically nuanced and socioculturally contextualized application of the concept. It examines how Okinawan WWII survivors, who repatriated from the Northern Mariana Islands after the war, relied on their belief system to make sense of 'abnormal' deaths during war, and the lack of proper mortuary rituals usually conducted for 'normal' deaths. The article argues that religio-spiritual rituals during their pilgrimages to the Marianas were the means with which those struggling with ambiguous loss attempt to deal with their psychological trauma and spiritual pain. It is also argued, however, that the uncollected bodies/bones continue to haunt the bereaved families, so their struggle with the loss cannot come to a complete 'closure,' resulting in their repeated visits to the sites of their loved ones' violent deaths.

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PURPOSE: Families provide vital support to relatives with brain injury yet shoulder significant stress and anxiety with little help threatening family cohesion and rehabilitative outcomes. This paper analyses the accounts of people caring for a long-term partner with brain injury to identify coping mechanisms and support systems that enhanced well-being. Materials and method: This study used semi-structured interviews with eight participants and interpretative phenomenological analysis. RESULTS: Three themes are reported-"moving through denial toward acceptance"; "confronting and managing ambiguous loss"; and "becoming an expert carer". Theme one describes participants' struggles to accept the longevity of brain injury and use of strenuous care practices to deny or fight disability; this proved counterproductive and was later remedied by individuals embracing change and making adaptations. Theme two reports how participants split their partners' identities -before and after brain injury- to help grieve for the marital relationships they lost. Theme three looks at participants' development of self-reliant attitudes to caregiving due to perceived limited state help, while embracing peer support that enhanced information and emotion-based coping. CONCLUSIONS: Findings support therapeutic practices that help family members confront the permanence of brain injury, and target feelings of complex and unresolved grief. Future research proposals are discussed.IMPLICATIONS FOR REHABILITATION:Caregivers typically provide considerable rehabilitative support to spouses living with Acquired Brain Injury to manage the physical and psychosocial burdens of long-term disability.Therapeutic interventions should reconcile notions of hope and acceptance in order to help carers confront the permanence of brain injury and develop sustainable care practices.We recommend that interventions address feelings of unresolved grief and ambiguous loss and develop tailored support for caregivers which targets pertinent psychological concerns.

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For gerontological educators, topics such as mortality, loss, and end-of-life issues often emerge or are central in their courses. However, teaching in the era, and aftermath, of the COVID-19 pandemic has heightened the salience of death and loss, raising questions about best practices and teaching pedagogies to support student learning amidst a global crisis. This qualitative study utilized written narratives collected during the pandemic from students enrolled in an undergraduate thanatology course. Content analysis of written narratives (n = 44) revealed three themes that can help inform strategies to best support student learning during challenging times. Participants desired more flexibility; compassion and understanding; and more targeted resources and socioemotional support. Results have immediate implications for educators teaching during the pandemic and for years to come. We provide recommendations for teaching and learning support, as well as advocate for more university and community-based thanatology and gerontology education offerings.

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BACKGROUND: Media stories over the past decade have sensationalized cases of intercountry adoption discontinuity, a phenomenon largely missing from the research literature. OBJECTIVE: This study sought to understand how intercountry adoptees with adoption discontinuity histories experience legal, relational, and residential permanency losses through the framework of ambiguous loss and trauma. PARTICIPANTS AND SETTING: Twenty intercountry adoptees in the United States who experienced adoption discontinuity as minor children. METHODS: Participants were recruited through social media sites and professional and informal organizations serving intercountry adoptees. RESULTS: Participants described multiple experiences with legal, residential, and relational permanency losses often in multiple combinations, multiple times, and in multiple settings. Participants also experienced racial, ethnic and cultural identity losses in addition to their permanency ruptures. CONCLUSION: More research on the lived experiences of intercountry adoptees with adoption discontinuity histories is needed. Adoptees experience trauma in their pre-adoptive histories as well as in the adoption process itself and need adoptive parents skilled in trauma-informed parenting. In addition, there is a need for robust trauma-informed support for adoptees throughout their lifetime.

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This paper discusses the case of missing persons in Israel, to show how the category of "missingness" is constructed by the people who have been left behind, and how this may threaten the life-death dichotomy assumption. The field of missing persons in Israel is characterized not only by high uncertainty, but also by the absence of relevant cultural scripts. Based on a narrative ethnography of missingness in Israel, I claim that a new and subversive social category of "missingness" can be constructed following the absence of cultural scripts. The left-behinds fluctuate not only between different assumptions about the missing person's fate; they also fluctuate between acceptance of the life-death dichotomy, thus yearning for a solution to a temporary in-between state, and blurring this dichotomy, and thus constructing "missingness" as a new stable and subversive ontological category. Under this category, new rites of passage are also negotiated and constructed.