Latest news with #Westernised
Hindustan Times
5 days ago
- Health
- Hindustan Times
Cardiologist says ‘increase your dietary fibre intake to improve blood pressure control': Explains how it helps
Dr Danielle Belardo, MD (cardiology), often shares her insights on heart diseases and how to prevent them with simple lifestyle choices on her Instagram page. In a post shared in July 2024, the cardiologist stressed that increasing dietary fibre intake can help improve blood pressure control. Let's find out how: Suboptimal intake of foods high in fibre, such as in Westernised diets, is a major contributing factor to mortality and morbidity of noncommunicable diseases due to higher BP and cardiovascular disease. (Shutterstock) Also Read | Rakesh Roshan's carotid arteries were blocked: Cardiologist explains causes, early warning signs, treatment How does dietary fibre help improve blood pressure control? The cardiologist shared that several international, regional, and national guidelines on hypertension state that lifestyle interventions are the first-line treatment to lower blood pressure (BP). She further pointed out that though diet is one of the major lifestyle modifications described in hypertension guidelines, dietary fibre is not specified. She wrote, 'Suboptimal intake of foods high in fibre, such as in Westernised diets, is a major contributing factor to mortality and morbidity of noncommunicable diseases due to higher BP and cardiovascular disease.' How much fibre should you take to avoid high blood pressure? Citing an April 2024 study, Dr Belardo wrote that in the research, authors address this fibre deficiency by examining and advocating for the incorporation of dietary fibre as a key lifestyle modification to manage elevated BP. According to the study, the minimum daily dietary fibre for adults with hypertension should be: >28 g/day for women >38 g/day for men This should be with each extra 5 g/day estimated to reduce systolic BP by 2.8 mm Hg and diastolic BP by 2.1 mm Hg, the cardiologist stressed. 'The authors propose this would support healthy gut microbiota and the production of gut microbiota-derived metabolites called short-chain fatty acids that may lower BP,' she added. The doctor further pointed out that: 'We already know from an enormous amount of evidence derived from well-designed randomised controlled trials, that eating a diet rich in fruits and vegetables, legumes, whole grains, low in sodium and eliminating/greatly reducing alcohol intake, can help to reduce blood pressure and overall cardiovascular disease risk.' 'Focus on increasing fibre through eating whole plant foods, and skip the fibre supplements, as data has demonstrated that the benefits of fibre come from the whole food, not the fibre in pill form. Remember progress >>> perfection. Even small dietary changes count! And add up to make big differences in our health. Prevention is the best intervention!' she added in the end. Note to readers: This article is for informational purposes only and not a substitute for professional medical advice. Always seek the advice of your doctor with any questions about a medical condition.
Mint
19-07-2025
- Entertainment
- Mint
Suck, chew and slurp on that drumstick
People who eat drumstick in their sambar fall into two camps. The first kind loves eating them whole, soaking up all the tamarind and spices of the sambar. They suck out the softened pulp like a meat-eater savouring marrow from a bone. It is also mandatory to chew on the leathery skin thoroughly to extract every last bit of juice and flavour. What remains on the plate is a pile of fibrous scraps, not unlike the leftovers at a sugarcane juice stall. And then there's the second kind—the bougie crowd. They want the inner flesh of the drumstick neatly scooped out and stirred into the sambar, no mess tolerated. They want the comfort of Indian food, but tidied up, Westernised. The same kind who want their mangoes all peeled and diced and served in a fancy ceramic bowl with a fruit fork. If you don't shy away from eating with your hands, there's a repertoire of drumstick dishes in south Indian cuisine beyond the classic sambar. Some memorable ones I've tasted include the drumstick and raw mango curry from Kerala, nuggekai huli from Karnataka, and the tangy-hot pulusu from Telugu kitchens. And just in case you thought drumsticks had a southern bias—they're equally beloved in Gujarati, Maharashtrian, Odia and Bengali homes, each bringing to it a distinctive blend of spices and techniques. For those who want the benefits of moringa with a hands-off approach, there's a recipe shared by the Prime Minister in a speech a couple of years ago, which he says is his favourite —drumstick soup. It's simple and is perfect for that pre-dinner something. Drumstick also has a cheeky parallel life in Tamil cinema, especially in the old-school comedies. Thanks to its suggestive shape and its status as an aphrodisiac in Siddha and Ayurvedic traditions, it often showed up as a not-so-subtle innuendo in comedy tracks and flirty dialogues. Vadivelu declaring, 'Only if you eat drumstick will a man get his heat!" or Goundamani's trademark smirk and nudge anytime murungakkai made an appearance on screen are all too familiar examples for the Tamil audiences. The West has discovered an even more 'sanitised" way to eat moringa, i.e. dried and powdered moringa leaves—sprinkling it into smoothies or whipped into a latte. But, the humble pods remain largely undiscovered. In Indian kitchens, though, moringa isn't just health food. It is prized for its unique flavour, which is why how we eat it matters too. A seemingly mundane act from 2023 recently ignited a global conversation. New York City mayoral candidate Zohran Mamdani was filmed eating biryani with his hands. Congressman Brandon Gill sneered that 'civilised people" don't eat like that. The internet erupted in protest, defending Mamdani and calling out the hypocrisy of cultures that ridicule eating with hands, while happily grabbing burgers, tacos or pizza without cutlery. What followed was an overdue reckoning about what it means to be 'civilised" in a multicultural world. So go on and eat the drumsticks with your hands. Suck, chew and slurp in that unapologetically Indian way. KERALA-STYLE DRUMSTICK SAMBAR Serves 3-4 Ingredients 2 drumsticks, cut into 2-inch batons 1 medium-sized carrot 1 medium-sized potato 1 small onion 1 tsp coconut oil Half tsp mustard seeds Quarter tsp fenugreek seeds Quarter tsp turmeric powder Half-cup tamarind extract (prepared from soaking a lemon sized tamarind in hot water) 1 tbsp sambar powder Quarter tsp asafoetida powder 2 cups cooked tur dal (with liquid) For the tempering: 2 tsp coconut oil Half tsp mustard seeds 2-3 dried red chillies 1 sprig curry leaves 1 small onion, thinly sliced Method Peel and chop carrot and potato into large chunks. Peel and cut onion into thick slices. In a small pressure cooker, heat coconut oil. Add mustard seeds and fenugreek. Stir for few seconds. Add all vegetables, turmeric, salt and tamarind extract (or 1 tsp tamarind paste whisked in half cup hot water). Pressure-cook for one whistle. Open the cooker, add the sambar powder, asafoetida and mashed cooked dal. Adjust salt as per taste. Bring to a simmer. For the tempering, heat oil in a small pan. Add mustard seeds. Once it splutters, add the curry leaves and red chillies. Then add the sliced shallots and stir for 2-3 minutes on a low flame until golden brown. Transfer this over the sambar and keep covered until ready to serve, with rice and banana chips. PM'S FAVOURITE DRUMSTICK SOUP Serves 2 Ingredients 2 large drumsticks 1 medium onion, roughly chopped 1-2 medium sized tomatoes, roughly chopped 2 cloves garlic, sliced Handful of coriander stems Quarter tsp turmeric 1 tsp salt Crushed black pepper/red chilli flakes to taste Method Wash, lightly peel and cut the drumsticks into batons. Place them in a pressure cooker with chopped onion, tomatoes, garlic, coriander stems, turmeric and salt. Add 2 cups of water and pressure-cook for 5 minutes. Blend the contents of the cooker, once cooled, to a puree. Pass through a fine meshed sieve and press down to remove all the fibrous part. You can thin the soup with some water depending on the desired consistency. Bring to a simmer, serve hot, garnishing with crushed black pepper or red chilli flakes. Double Tested is a fortnightly column on vegetarian cooking, highlighting a single ingredient prepared two ways. Nandita Iyer's latest book is The Great Indian Thali. She posts @saffrontrail on Instagram and X.
News18
01-07-2025
- Entertainment
- News18
Cabaret Dancer To Indian Queen: The Tragic Tale Behind A Broken Grave In Delhi
Last Updated: A Paris cabaret dancer became a Kapurthala royal after marrying Prince Paramjit Singh, only to die alone, far from her past splendour, in a Delhi hospital in 1984 She was just 18, a striking young cabaret dancer, lighting up the Paris stage with every graceful move. In the dim glow of the theatre, her delicate sways and magnetic charm held the audience in rapt attention. Among them sat Prince Paramjit Singh of Kapurthala, heir to an Indian royal dynasty. Enchanted by her presence, he made a silent vow: this woman would one day be his queen. What followed was a story as grand as it was improbable: lavish gifts, secret meetings, and a romance that defied royal expectations. But what began in the glittering halls of Paris would eventually fade into quiet heartbreak, far from home, in the shadows of Delhi. Tucked away in the cemetery along Delhi's Prithvi Raj Road, a weathered and crumbling grave bears silent witness to a forgotten life. Buried beneath it lies Stella Mudge, the English dancer who once became Queen Narinder Kaur of Kapurthala. Once adored on the Parisian stage and beloved by an Indian prince, she died alone in 1984 in a Delhi hospital; her final years marked not by splendour, but by solitude. Now, her grave lies neglected. But her story, of love, rebellion, and an extraordinary transformation, continues to haunt and fascinate. From Kent To The Courts Of India Stella Mudge was born on October 13, 1904, in Kent, England. Known for her red hair, elegant posture and stage charisma, she moved to Paris with a popular theatre troupe and quickly made her mark as a celebrated cabaret dancer. It was during one of these performances that Prince Paramjit Singh, seated with his then-wife Vrinda Devi, first laid eyes on Stella. Mesmerised, he went backstage after the show to present Stella with flowers, marking the beginning of a secret romance that would span continents. The Prince, His Wife And The Cabaret Dancer When Vrinda Devi was engaged, she was merely seven years old, while her future husband, Prince Paramjit Singh, was just nine. At the time, Maharaja Jagatjit Singh, Paramjit Singh's father, ruled the princely state of Kapurthala. A great admirer of French culture, the Maharaja sent Vrinda Devi to Paris for her education, believing that his future daughter-in-law should not only speak fluent French but also embody the manners and etiquette of French society. When Vrinda Devi eventually returned to India for her marriage, the Maharaja was both surprised and impressed. She had absorbed more than just French customs, her thinking and lifestyle had become thoroughly Westernised. Vrinda Devi went on to give birth to three daughters, and though her marriage to Paramjit Singh was traditional in appearance, it began to unravel quietly. As her husband grew closer to Stella, a foreign cabaret dancer, Vrinda raised no objections. A Royal Affair Against All Odds Obsessed with Stella, Prince Paramjit Singh began attending all her shows. He became so infatuated with Stella that he could not bear to be apart from her. He brought her to India in secret, placing her in a lavish residence where he visited her discreetly. While Paramjit Singh tried to keep the relationship hidden, Stella made no such effort, instead, she began flaunting their affair openly. Eventually, word of the relationship reached the palace, creating uproar. Confronted by his father, Prince Paramjit Singh declared that he wished to marry Stella. The Maharaja was furious and rejected the idea outright. He firmly stated that the marriage would never be allowed under any circumstances, even though, years earlier, he himself had married a Spanish dancer. That relationship had ended in scandal. The Maharaja had discovered his foreign wife in an affair, with none other than his son, Paramjit Singh. Enraged, he annulled the marriage and sent the woman to London. A Queen Without A Palace Following the revelation, Maharaja Jagatjit Singh banned Stella from ever entering the Kapurthala palace. Stella, in turn, developed a deep dislike for it, often complaining that the palace staff spied on her and treated her as an outsider. In response, Paramjit Singh built a separate residence for her just outside the palace grounds, known as 'Stella Cottage', where she stayed during her time in Kapurthala. Still determined to secure a male heir, the Maharaja arranged for Paramjit Singh to marry again, but not to Stella. In 1932, he orchestrated a marriage between his son and a Rajput princess from Kangra, in Himachal Pradesh. Ironically, the Maharaja sought Stella's help to persuade the prince. A Costly Bargain According to accounts, the Maharaja offered Stella a sum of Rs 10 lakh in exchange for her cooperation. She reluctantly agreed and convinced Paramjit Singh to proceed with the wedding. However, the prince showed no interest in his new bride. Even Stella urged him to at least visit his wife once, leading to a fierce argument between them. Following this, Paramjit Singh paid a brief visit to his second wife, and left for England with Stella the very next day. In 1937, Paramjit and Stella were married at a Gurudwara in England, where she converted to Sikhism and took the name Narinder Kaur. Queen In Name, But Not In Legacy When Maharaja Jagatjit Singh passed away in 1948, Paramjit Singh ascended the throne, making Stella his official Maharani. But the title did not bring peace. In 1955, Maharaja Paramjit Singh fell gravely ill. Accusations emerged that Stella had seized vast amounts of wealth, including gold and diamonds, from the royal treasury. Angered and betrayed, Paramjit Singh distanced himself from her. Queen Vrinda, who had remained a dignified presence despite the drama, decided that Stella would no longer be allowed near the ailing Maharaja. When she came to attend Maharaja Paramjit Singh's funeral, Stella was banished from the palace altogether. Love, Loss, And Loneliness Stella's life, once the stuff of fairy tales, turned lonely. After some time in England, Stella found herself unable to adjust to the loneliness there and returned to India. Her later years were marked by isolation and alcohol dependency. She spent much of her remaining life living in the annex of Hotel Cecil in Shimla, isolated from official royal life. In January 1984, she suffered a fall while intoxicated in Shimla. Taken to St Stephen's Hospital in Delhi, she passed away on February 23, 1984. Her funeral was barely attended, and her grave has since been left untended. top videos View all Rumours still circulate about Stella's fortune, allegedly acquired from the Kapurthala royal treasury. Some believe she had substantial deposits in Swiss, French, and English banks. Her silverware, cigarette holders, and other valuables have been auctioned off by renowned houses such as Christie's. In 1997, her story caught international attention when British television aired an episode of For Love and Money, exploring her extraordinary journey and the unresolved mystery surrounding her wealth. Get breaking news, in-depth analysis, and expert perspectives on everything from politics to crime and society. Stay informed with the latest India news only on News18. Download the News18 App to stay updated! tags : cabaret extramarital affair Kapurthala love affair love and relationships Love Story Romantic relationship royal family royalty Location : Kapurthala, India, India First Published: July 01, 2025, 13:17 IST News india Cabaret Dancer To Indian Queen: The Tragic Tale Behind A Broken Grave In Delhi
Scoop
28-06-2025
- Health
- Scoop
Taulasea, Or Traditional Healers, Play A Significant Role In Samoan Society, New Study Finds
, RNZ Pacific Bulletin Editor A new study has found traditional healers, or Taulasea, have a key role in Samoan society. The study was published in Kotuitui: New Zealand Journal of Social Sciences Online. Researchers interviewed 14 Taulasea - three were from Aotearoa and the others from Samoa. They were aged between 44 and 94 years old and practiced a range of healing methods. The findings revealed four major themes: sacredness of the Taulasea knowledge and practice; Taulasea specialisation; Taulasea methods and approaches; and holistic views that impact health. Lead author Professor Riz Firestone from Massey University said Taulasea play a sacred, community-centred role "rooted in spiritual duty rather than commerce". "Healers diagnose holistically, combining prayer, plant-based medicines, massage and dietary advice, and they act as gatekeepers, referring severe cases to westernised medical care," she said. "Present-day lifestyle habits that are modernised, reliant on processed foods and sedentary lifestyles contribute to surging diet-related conditions like type 2 diabetes and malnutrition. Taulasea advocate a return to simple traditional diets." The study said traditional healers are often the first port of call for Samoans in need of care. "The healing practices of Taulasea are deeply rooted in a spiritual context, where their work is above mere employment and is perceived by them as a sacred duty," it said. "This sense of duty shapes how they conduct their practices, emphasising the role of service over financial remuneration. "Although it is difficult to validate the spiritual dimension of the Taulasea's work, as people continue to use their services as either a first port of call or simultaneously whilst seeking Westernised medicine, the perpetual use of traditional healing reinforces the value of their positionality in society." Taulasea also recognised shifts in practices due to the changing environment and conditions that people present to them, the study said. "The blend of traditional, cultural, spiritual, and scientific may provide a robust framework for addressing health issues and enhancing overall quality of life. "In some societies, there have been collaborative approaches, where Taulasea have played a complementary role with Westernised doctors, but this has been largely regulatory towards traditional healers. "Nonetheless, both practitioners can coexist, but a model of care and the nature of the collaboration requires further consultation between the two." The study also noted recent research that showed there may be "subjective benefits" that patients reap from seeing a traditional healer, that "may not be quantifiable in a Western framework", and so the subjective benefits must be further explored to get a deeper understanding of their work and role. "As global standards are shifting to incorporate more indigenous and traditional knowledge, it would be important to acknowledge the Taulasea still have a significant role in current modern-day systems, and this could be capitalised upon. "What is currently needed is a further understanding of why people continue to use Taulasea; and how a reciprocal model of care be informed and developed for use in the future, where Samoans (and all Pacific people) have access to the best of both traditional and Westernised healing practices." The study also said the Taluasea were strict on patient commitment and compliance. "From the Taulasea's perspective, this is a critical part of their service, because should the patient not comply, the consequences are detrimental to the Taulasea themselves or their family members. "They believe that the sickness or illness transfers to them and/or to their family members; whether people regard this as being superstitious, it is a commonly held view by the Taulasea in this study from generational knowledge passed down to them." The study did note its limitations, including a small, non-random sample size, possible translation issues, and its reliance on narrative interviews without other forms of methodological triangulation, such as observational data.
The Advertiser
07-06-2025
- Health
- The Advertiser
'You can't take the body home': sacred death ritual helped family's grief
When Jennifer Mason died at age 70, she had an unusual plan. She wanted to be brought home to Anna Bay for a few days. Jennifer, who died in early May from a massive stroke, had discussed her end-of-life wishes with daughter Katrina Mason. Instead of her body being taken to the morgue and then a funeral home, she wanted to come home. "Most people were like, 'You want to do what? You can't take the body home'," Ms Mason said. "Hospital staff and mainstream funeral providers did not know anything about how to make this happen." Ms Mason found people to help. "I said to Mum, as she was dying, that I've figured out how to do it. "And she literally started that final process of death then. Her breathing started to slow." Ms Mason said bringing the body home was part of "a movement called sacred death care". This involved death doulas who "help prepare you and your family for death". "Family and friends come and go and people share stories. There are opportunities to say thank you and anything you regret. "It is common in Pacific Island and Indigenous cultures. It's also a Tibetan Buddhist practice." Two hours after Jennifer died, she was taken home. "We put her body in her own bed on a cold plate. We shrouded her and spent the next four days at home with her," Ms Mason said. "Friends and family decorated her fully biodegradable cardboard casket. We put her in the casket on the day she was going for cremation." Ms Mason said the experience was "profoundly beneficial and beautiful". Paperbark Deathcare doula Bernadette Connolly helped with the care of Jennifer's body. "Newcastle is a conservative place, but people should know there are options," Ms Connolly said. "I call it family-led death care. The Masons opened their arms to me and I prepared Jenny's body, so they could have those days with her." Kerrie Noonan, director of the Death Literacy Institute, said, "There is increasing awareness of the role of death doulas and also home-based death care". "In NSW, we have the option of bringing our dead home," Dr Noonan said. "These are not new practices. Only two generations ago, it was common for people to die at home and be cared for until the funeral and burial." Many people are reclaiming these caring rituals, which are much cheaper than a standard funeral. John Wilson, author of Supporting People Through Loss and Grief, said being with the departed was "an important ritual across Indigenous tribes in the Pacific, including Indonesia and Australasia". He said this enabled people to "share memories and begin to accept the reality of the death". "It's also a time to find meaning in their life and honour them in death, and is likely to bring comfort. "This is something we so easily lose in our Westernised, sanitised modern funeral practices." As a doula, Ms Connolly sought to bridge the gap between "families saying goodbye to their loved ones and handing them to a funeral director they've probably never met". Newcastle death doula Ruth Boydell said, "Some families want very meaningful ritualised memorials". "They want to feel like they've honoured the person in a spiritual or sacred way," Ms Boydell said. Dr Noonan said washing and dressing a departed loved one, sitting with them and viewing the body "play an important role in the grieving process". "In our fast-paced lives, there is often pressure to move quickly after someone dies. Family-led death care and funerals, however, tend to operate at a different pace. "Research shows that when people have the chance to spend meaningful time with the deceased, it can help support their grief." Jennifer's body was cremated and her ashes scattered in the ocean off Birubi Beach, a place she loved. Ms Mason said her mum had a big heart and a big effect on people. She lived with "love, laughter and light". When Jennifer Mason died at age 70, she had an unusual plan. She wanted to be brought home to Anna Bay for a few days. Jennifer, who died in early May from a massive stroke, had discussed her end-of-life wishes with daughter Katrina Mason. Instead of her body being taken to the morgue and then a funeral home, she wanted to come home. "Most people were like, 'You want to do what? You can't take the body home'," Ms Mason said. "Hospital staff and mainstream funeral providers did not know anything about how to make this happen." Ms Mason found people to help. "I said to Mum, as she was dying, that I've figured out how to do it. "And she literally started that final process of death then. Her breathing started to slow." Ms Mason said bringing the body home was part of "a movement called sacred death care". This involved death doulas who "help prepare you and your family for death". "Family and friends come and go and people share stories. There are opportunities to say thank you and anything you regret. "It is common in Pacific Island and Indigenous cultures. It's also a Tibetan Buddhist practice." Two hours after Jennifer died, she was taken home. "We put her body in her own bed on a cold plate. We shrouded her and spent the next four days at home with her," Ms Mason said. "Friends and family decorated her fully biodegradable cardboard casket. We put her in the casket on the day she was going for cremation." Ms Mason said the experience was "profoundly beneficial and beautiful". Paperbark Deathcare doula Bernadette Connolly helped with the care of Jennifer's body. "Newcastle is a conservative place, but people should know there are options," Ms Connolly said. "I call it family-led death care. The Masons opened their arms to me and I prepared Jenny's body, so they could have those days with her." Kerrie Noonan, director of the Death Literacy Institute, said, "There is increasing awareness of the role of death doulas and also home-based death care". "In NSW, we have the option of bringing our dead home," Dr Noonan said. "These are not new practices. Only two generations ago, it was common for people to die at home and be cared for until the funeral and burial." Many people are reclaiming these caring rituals, which are much cheaper than a standard funeral. John Wilson, author of Supporting People Through Loss and Grief, said being with the departed was "an important ritual across Indigenous tribes in the Pacific, including Indonesia and Australasia". He said this enabled people to "share memories and begin to accept the reality of the death". "It's also a time to find meaning in their life and honour them in death, and is likely to bring comfort. "This is something we so easily lose in our Westernised, sanitised modern funeral practices." As a doula, Ms Connolly sought to bridge the gap between "families saying goodbye to their loved ones and handing them to a funeral director they've probably never met". Newcastle death doula Ruth Boydell said, "Some families want very meaningful ritualised memorials". "They want to feel like they've honoured the person in a spiritual or sacred way," Ms Boydell said. Dr Noonan said washing and dressing a departed loved one, sitting with them and viewing the body "play an important role in the grieving process". "In our fast-paced lives, there is often pressure to move quickly after someone dies. Family-led death care and funerals, however, tend to operate at a different pace. "Research shows that when people have the chance to spend meaningful time with the deceased, it can help support their grief." Jennifer's body was cremated and her ashes scattered in the ocean off Birubi Beach, a place she loved. Ms Mason said her mum had a big heart and a big effect on people. She lived with "love, laughter and light". When Jennifer Mason died at age 70, she had an unusual plan. She wanted to be brought home to Anna Bay for a few days. Jennifer, who died in early May from a massive stroke, had discussed her end-of-life wishes with daughter Katrina Mason. Instead of her body being taken to the morgue and then a funeral home, she wanted to come home. "Most people were like, 'You want to do what? You can't take the body home'," Ms Mason said. "Hospital staff and mainstream funeral providers did not know anything about how to make this happen." Ms Mason found people to help. "I said to Mum, as she was dying, that I've figured out how to do it. "And she literally started that final process of death then. Her breathing started to slow." Ms Mason said bringing the body home was part of "a movement called sacred death care". This involved death doulas who "help prepare you and your family for death". "Family and friends come and go and people share stories. There are opportunities to say thank you and anything you regret. "It is common in Pacific Island and Indigenous cultures. It's also a Tibetan Buddhist practice." Two hours after Jennifer died, she was taken home. "We put her body in her own bed on a cold plate. We shrouded her and spent the next four days at home with her," Ms Mason said. "Friends and family decorated her fully biodegradable cardboard casket. We put her in the casket on the day she was going for cremation." Ms Mason said the experience was "profoundly beneficial and beautiful". Paperbark Deathcare doula Bernadette Connolly helped with the care of Jennifer's body. "Newcastle is a conservative place, but people should know there are options," Ms Connolly said. "I call it family-led death care. The Masons opened their arms to me and I prepared Jenny's body, so they could have those days with her." Kerrie Noonan, director of the Death Literacy Institute, said, "There is increasing awareness of the role of death doulas and also home-based death care". "In NSW, we have the option of bringing our dead home," Dr Noonan said. "These are not new practices. Only two generations ago, it was common for people to die at home and be cared for until the funeral and burial." Many people are reclaiming these caring rituals, which are much cheaper than a standard funeral. John Wilson, author of Supporting People Through Loss and Grief, said being with the departed was "an important ritual across Indigenous tribes in the Pacific, including Indonesia and Australasia". He said this enabled people to "share memories and begin to accept the reality of the death". "It's also a time to find meaning in their life and honour them in death, and is likely to bring comfort. "This is something we so easily lose in our Westernised, sanitised modern funeral practices." As a doula, Ms Connolly sought to bridge the gap between "families saying goodbye to their loved ones and handing them to a funeral director they've probably never met". Newcastle death doula Ruth Boydell said, "Some families want very meaningful ritualised memorials". "They want to feel like they've honoured the person in a spiritual or sacred way," Ms Boydell said. Dr Noonan said washing and dressing a departed loved one, sitting with them and viewing the body "play an important role in the grieving process". "In our fast-paced lives, there is often pressure to move quickly after someone dies. Family-led death care and funerals, however, tend to operate at a different pace. "Research shows that when people have the chance to spend meaningful time with the deceased, it can help support their grief." Jennifer's body was cremated and her ashes scattered in the ocean off Birubi Beach, a place she loved. Ms Mason said her mum had a big heart and a big effect on people. She lived with "love, laughter and light". When Jennifer Mason died at age 70, she had an unusual plan. She wanted to be brought home to Anna Bay for a few days. Jennifer, who died in early May from a massive stroke, had discussed her end-of-life wishes with daughter Katrina Mason. Instead of her body being taken to the morgue and then a funeral home, she wanted to come home. "Most people were like, 'You want to do what? You can't take the body home'," Ms Mason said. "Hospital staff and mainstream funeral providers did not know anything about how to make this happen." Ms Mason found people to help. "I said to Mum, as she was dying, that I've figured out how to do it. "And she literally started that final process of death then. Her breathing started to slow." Ms Mason said bringing the body home was part of "a movement called sacred death care". This involved death doulas who "help prepare you and your family for death". "Family and friends come and go and people share stories. There are opportunities to say thank you and anything you regret. "It is common in Pacific Island and Indigenous cultures. It's also a Tibetan Buddhist practice." Two hours after Jennifer died, she was taken home. "We put her body in her own bed on a cold plate. We shrouded her and spent the next four days at home with her," Ms Mason said. "Friends and family decorated her fully biodegradable cardboard casket. We put her in the casket on the day she was going for cremation." Ms Mason said the experience was "profoundly beneficial and beautiful". Paperbark Deathcare doula Bernadette Connolly helped with the care of Jennifer's body. "Newcastle is a conservative place, but people should know there are options," Ms Connolly said. "I call it family-led death care. The Masons opened their arms to me and I prepared Jenny's body, so they could have those days with her." Kerrie Noonan, director of the Death Literacy Institute, said, "There is increasing awareness of the role of death doulas and also home-based death care". "In NSW, we have the option of bringing our dead home," Dr Noonan said. "These are not new practices. Only two generations ago, it was common for people to die at home and be cared for until the funeral and burial." Many people are reclaiming these caring rituals, which are much cheaper than a standard funeral. John Wilson, author of Supporting People Through Loss and Grief, said being with the departed was "an important ritual across Indigenous tribes in the Pacific, including Indonesia and Australasia". He said this enabled people to "share memories and begin to accept the reality of the death". "It's also a time to find meaning in their life and honour them in death, and is likely to bring comfort. "This is something we so easily lose in our Westernised, sanitised modern funeral practices." As a doula, Ms Connolly sought to bridge the gap between "families saying goodbye to their loved ones and handing them to a funeral director they've probably never met". Newcastle death doula Ruth Boydell said, "Some families want very meaningful ritualised memorials". "They want to feel like they've honoured the person in a spiritual or sacred way," Ms Boydell said. Dr Noonan said washing and dressing a departed loved one, sitting with them and viewing the body "play an important role in the grieving process". "In our fast-paced lives, there is often pressure to move quickly after someone dies. Family-led death care and funerals, however, tend to operate at a different pace. "Research shows that when people have the chance to spend meaningful time with the deceased, it can help support their grief." Jennifer's body was cremated and her ashes scattered in the ocean off Birubi Beach, a place she loved. Ms Mason said her mum had a big heart and a big effect on people. She lived with "love, laughter and light".
