End-of-life care for terminally ill family members

The contrast lies between the views of hospice ideologies and traditional family heritages. As the need for heritage to be shielded, families take care of those who become terminally ill as the matter of following custom. In reality, the growth of hospice care is slowly becoming, but because of traditional family values its market has yet to be accepted. Although members in a society have certain cultural norms relating to end of life care with tradition, core values are branch and depart from traditions that persist. It is important to discover religions that explore and utilizes beliefs passed on practice that are similar with the Hindu religion. Though comparable but different viewpoints, Buddhism is a religion that exist throughout the country of Japan.

Japan remains an Asian country linked with devout perspectives of attaining Buddhism with the spoken language known as Japanese. The majority of society members who live in Japan are identified through Buddhism although other known faiths exist. According to the Statista portal of 2017, 66.8% identify with worshiping through Buddhism (Japan: religious affliations in 2017, 2017). As the association of religious views were interwined from other countries with Buddhism, Japan became a culture to adopt its teachings. The religious views of Buddha are enriched through enlightenment of attaining self-realization through spiritual freedom. Its ancient practices are based upon that one is reborn into another life of karma.

It is through this religious belief that society members exist after living an earthly life through another form. Buddhism is founded in dharma teachings that embrace meditation in freedom, reject self-centered desires, and everything is independent of how we act or live. The realism of Buddhism is accomplished in retaining the four noble’s truths, which adopts the dharma teachings for the noble eightfold path that believes everything is consistent upon how we act in life. Practicing the wisdoms of dharma, will accompany the Buddhists faiths in the new life to come with re-embodiment.

Although the teachings of dharma exist through beliefs, what happens when a person dies who are Buddhists? In most cases, a funeral director is notified, and the removal is made from the home or facility depending upon were they are located. Although the Buddhist have traditional customs in funeralizing, funeral directors are marketed in Japan. The growing market for funeral directors is on the rise. The forecast size for funeral marketing consist of 1.76 trillion sales in 2014 up to 1.84 trillion in 2018 (The Statisitcs Portal, 2018). As the market continues to increase for funeral directors in Japan, the outlook is gratifying. With the funeral home markets reaching gratifying results the customs of Buddhism’s can be adhered to. As the funeral director provides the means of directing a Buddhist funeral, what are the roles of families who interplay with funeralizing.

When a family member dies, a funeral director is contacted in order to begin the arrangements and wishes of the family. In most cases a Buddhist leader is made aware either through the family or a funeral director. Before the body is removed by the funeral director, prayers are said over the body in the forms of chants. These chants are a way of the dead hearing lasting prayers as one transitions to another form of life. In many cases, the body is bathed by a family member after prayers have been said and dressed in normal clothing attire. Once clothing and prayers have been done by a family, then the body is removed. In many cases the body remains can be embalmed or cremated. Since embalming is permitted and required for public viewing, in most instances families choose cremation.

The importance of cremation is essential for those who follow Buddha’s teaching because it permits the body to pass quickly into the new life. The growth of cremation is widely accustomed in Japan with a rate of 99.4% for those who are Buddhist (Sherman, 2016). If families, choose not to have cremation then in most cases a casket is provided. Most casket merchandise consist of cloth or wood for allowing the body to be in a more naturalized state once placed in the grave. Since burials and cremation are a normal process for the Buddhism, most outer containers are provided. Most outer burials for caskets are natural and allows the body to return back to the earth. If families choose cremation, then ashes can be stored in a columbarium, scattered, or placed in an urn of the families choosing.

If a funeral is held at within a room for a visitation, the casket will have a small kneeling alter arranged in front of the casket. As the expression of grief is aligned with Buddha, traditional methods of bringing gifts, flowers, and incense will be offered as the family receives friends. Rituals during the funeral will have a monk who dresses accordingly to tradition wearing robes of orange lights the candles on each end of the casket before the service begins. As families prepare for the funeral, the mourning customs of Buddha allows people to bow and pray at the alter displayed in front of the casket. Although head coverings for families are not required, most men and women use traditional customs. The importance of rites from the teachings of Buddha is understandable as it permits families to face grief with chants along with the priest during its services. After the funeral service is completed, a committal service is held at a cemetery for the final disposition.

Although the disposition is a final place for allowing the body to achieve purification, the growth of green funerals is recognized. Since cremation is the most widely accepted practice for Buddha funerals, caskets are used as well. Caskets that are ecologically friendly, are derived from materials such as paper or wicker for the outer coverings therefore it allows purification of the body once buried. The concept of purification is important for traditional Buddhist views since it allows the body to be freed. With members in society increasing in age and funeral growth is expected, the influence of hospice is acknowledged.

According to a nationwide survey of palliative care teams carried out in 2010 by the Japanese palliative care society, 67% was for cancer among other terminal illness (Satoru, 2013). In reality, the growth of palliative care and its future face challenges due to its acceptance among the Japanese culture. It is important for community members to integrate family customs instead of professional health services for providing end life care to terminally ill family members.

In conclusion, the influences of funerals emerging among various countries, is evident of social importance accustomed within. The funeral practices in a society do control its members as the result of beliefs to a culture. The evidence is justifiable by people who practice different faiths based upon Judaism, Hinduism, and Buddhism from three different cultures. Acknowledging these perspectives with funeral practices noted in Israel, India, and Japan, allowed an insight to why funeral practices perpetuate logical rituals for funerals. Understanding the rituals for funerals from these three countries was vital for recognizing social identity not only for funerals but culture as well.