How to handle a dead person’s credit report

It’s best to notify agencies

By Gerri Detweiler

While it’s not something many people think about until faced with the issue, obtaining a credit report for a dead person is important. You may need to make sure the credit report is accurate and take stock of any creditors you need to notify of the death, or see if there’s any unresolved debt that you’re not aware of.

It’s not uncommon for criminals to try to take advantage of the fact that someone who has died isn’t checking their credit, which can increase the chances of identity theft and credit card fraud. That’s why it’s crucial to handle this process as quickly as possible.

Obtaining someone else’s credit report

In general, only the person who is the subject of the credit report should have access to it. But there are times when you may need to pull someone else’s report, such as the death of a loved one. Other instances may be when you’re checking someone’s credit as part of an application for a job or a rental property or if you’re helping someone work on their credit. Here are some commonly asked questions about obtaining someone else’s report.

  • How do you check someone’s credit history? You must have permission to check someone’s credit history, which can be as simple as them checking a box on a rental or job application. Once you have their permission, you can use their Social Security number, name and date of birth to do a background check that includes a credit history.
  • Can you look up someone else’s credit file? Yes, you can, but you have to have their permission and their personal information to be able to pull the correct report. This is common in situations where an agency or individual is helping another person repair their credit or address inaccuracies after identity theft.
  • Should you notify credit bureaus of a death? Yes, you should notify the three major credit bureaus as soon as possible after a death to ensure that the account is marked as deceased and no one else can open credit in the person’s name.
Obtaining the credit report of the dead

One of the most common situations where you will need to obtain someone else’s credit report is if a loved one dies and you are the financial power of attorney and/or executor of the estate. Here are the steps you need to take to obtain your loved one’s credit report after they’ve died and how to protect their legacy.

1. Collect all the paperwork

It’s a lot easier to begin the process of obtaining a credit report if you already have the paperwork needed. Each of the three different credit bureaus may have different requirements to be able to report someone dead and obtain their report, so you may want to call and find out what documents are required beforehand. The most commonly requested are:

  • A copy of the durable financial power of attorney, if applicable
  • Proof that you have been named executor of the estate
  • Testamentary letters from the probate court
  • An official copy of the death certificate

It’s a good idea to get at least one copy of these documents for each of the three bureaus, but you’ll also probably want a copy for yourself and another backup just in case.

2. File the will if necessary

Before you can start the process of obtaining the credit report, you’ll need to file the will with the probate court. To do this, you’ll need a certified copy of the death certificate, which can be obtained from your local health department for a small fee. If there is no will or named executor of the estate, you may need to file with the courts to be named as executor.

3. Submit a death certificate and other documents to the credit agencies

Once you have all of your documents gathered together, you’re ready to start submitting the paperwork to the credit bureaus. Remember that you’ll need to report the death and ask for the report from all three major bureaus: Experian, EXPGY, +2.72%   TransUnion TRU, +1.66%   and Equifax. EFX, +1.13%   Along with the death certificate, power of attorney and testamentary letters, you’ll also need to include a cover letter explaining that the person has passed and that you need to obtain the reports to put their affairs in order. Your letter should also include:

  • The deceased’s name
  • Last used mailing address
  • Social Security number

You may also need to send along a check or pay via phone or online to obtain the report, depending on the bureau’s policies and how recently the credit report was last obtained.

4. Review the credit report

Go through the credit report thoroughly checking for any inaccuracies—name and address misspellings are common—and make note of any open accounts that need to be paid with the estate or notified of the death. It’s a common misconception that all debts are automatically cleared when a person dies, but this isn’t the case, so it’s important to know what will still need to be taken care of. Make sure to be on the lookout for anything unusual–it could be a sign of suspicious activity.

5. Update any creditors and the Social Security Administration

The last step is to update the credit bureaus, any outstanding creditors and the Social Security Administration of the death. You may be asking, “What happens to your credit report when you die?” Until the credit bureaus are notified that a death has occurred, nothing happens to the credit report. Once the proper documentation has been submitted and the request made, the bureaus will mark the account as deceased.

This means that no further credit will be extended in the person’s name and no additional accounts can be opened up, which helps protect against identity theft and credit card fraud. The death certificate should be all that’s needed to complete this step.

Complete Article HERE!

What should be in your ‘death’ file

By Beth Pinsker

After helping a girlfriend through the messy, tangled finances left in the wake of a parent’s death, John Kerecz had a message for his own mom and dad: Get your paperwork in order.

A few years later, Kerecz’s father passed away unexpectedly. The 52-year-old environmental engineer from Harrisburg, Pennsylvania went to the house and looked where his father and mother used to keep their important documents, but nothing was there. It was pure luck that he went to the computer to look up a phone number and saw a folder on the desktop labeled “DEATH.”

“Sure enough, everything was there in that folder,” Kerecz says.

Armed with a copy of the will, lists of the financial accounts and insurance policies and other paperwork, Kerecz was quickly able to settle his father’s estate and use the funds to take care of his ailing mother, making him extremely grateful.

The difference between having your files organized or not is about more than just stress; leave behind a mess and it can delay inheritors’ access to funds and cost a bundle in legal fees.

“It could be six months or longer if you don’t have the paperwork in order, and … your family is in the dark, not knowing things, jumping through hoops. It’s not a fun existence,” says Howard Krooks, past president of the National Academy of Elder Law Attorneys.

Taking care of the necessary documents is a hallmark of good parenting, he adds, rather bluntly: “More than any kind of monetary legacy, if you really love them, you’d do this.”

HOW TO GET IT DONE

Compile a list of the financial information your heirs will need upon your death: wills, trust information, investment accounts, legal contacts, etc. You can keep this information in an electronic file – in one master document or several attachments – to serve as a road map to find all the physical paperwork.

Or, you can do what some of elder law attorney David Cutner’s clients do, and just pull out a cardboard box and start piling up the papers.

You have to do more than just gather the information, though, cautions Cutner, co-founder of the Lamson & Cutner Elder Law firm in New York. You have to tell your loved ones you have done it and tell them where to find it. You can either hand over the file immediately or keep it in a safe place (away from the prying eyes of caregivers and potential scammers).

A safe deposit box, by the way, is not a good place to keep these papers, says Cutner, because it’s too hard to access when needed.

THE WILL

Top of the list is a copy of your will, hopefully the most recent version, plus contact details for the attorney who drew it up and any executor named. Also important are trust documents, if they exist, estate experts say.

While power of attorney and living will documents are crucial should you become incapacitated, they will not be useful after your death, says Krooks – your heirs will then be using a death certificate to obtain access to accounts.

The real power in assembling all these items is that it forces you to go through the process of specifying your wishes. Without them, your family would have to put your estate into probate, which is when the state determines the distribution of your assets. This can take up to a year and eat up about 5 percent of the estate, says John Sweeney, an executive vice president responsible for Fidelity’s planning and advisory services business.
FINANCIAL ACCOUNTS

Your heirs will need to know all of your account information, down to your utility bills and your tax returns. You can either create a list or include copies of statements in the file, or just directions to where to find them. Also useful is a list of relatives to contact.

Knowing passwords for online accounts is not as important as naming another person on key accounts ahead of time, says Sweeney. This way, if the family needs to make mortgage payments or pay any medical bills, they do not have to wait until the estate is settled.

“Children are often dipping into their own assets to pay for taxes and mortgages when the last surviving parent has passed away,” says Sweeney.

In that same vein, make sure to sign another person up for a key to any safe deposit boxes or home safes, says Krooks. Include clear directions on how to access any other valuables that may be stashed elsewhere, so that it’s not mistakenly thrown out.

SURVIVOR BENEFITS

Pensions and insurance plans have many different payout rules, so you need to leave behind detailed information about policies. Insurance information should extend beyond life insurance to car, home and boat insurance, says Sweeney. It is also critical to include your Social Security benefit information, he adds.

The job of assembling all of this information can be massive, but most people appreciate it in the end.

“At first they curse us out because it’s so much to gather and put in one place. But by the time they come into the office, they’re really glad they did this exercise,” Krooks says.

Complete Article HERE!

The Cost of Dying in All 50 States

By Gabrielle Olya

There are many reasons to celebrate getting older, but having to think about the cost of death isn’t one of them.

For starters, funeral costs can add up fast. The National Funeral Directors Association cited the median out-of-pocket funeral expenses for 2016 — including viewing and cremation costs — at $7,360. On top of that, the average out-of-pocket expenditure for end-of-life necessities is $11,618, according to the National Bureau of Economic Research.

One of the biggest factors impacting funeral expenses — and the cost of dying, in general — is the state where the death certificate is issued. Just like the cost of living, the cost of dying depends on where you reside.

GOBankingRates calculated the average costs for end-of-life medical care and funeral expenses in each state by multiplying the national averages for those services by every state’s cost-of-living index. The study also considered 2018 inheritance tax and estate tax data, sourced from the Tax Foundation.

50. Mississippi — $18,509

Average funeral expenses: $6,684
Average end-of-life medical costs: $11,825

The cheapest state to die in, Mississippi, has no estate tax or inheritance tax. Average funeral expenses total $6,684, and average medical costs associated with dying come out to $11,825 — both well below the national average. This is unsurprising because Mississippi also has the cheapest cost of living in America, according to a separate GOBankingRates study.

49. Arkansas — $18,681

Average funeral expenses: $6,746
Average end-of-life medical costs: $11,934

The cost of dying in Arkansas is similar to that in Alabama. Funeral expenses in Arkansas average $6,746, while medical costs associated with dying hover around $11,934. The state has no estate tax or inheritance tax.

48. Oklahoma — $18,702

Average funeral expenses: $6,754
Average end-of-life medical costs: $11,948

Medical costs associated with dying in Oklahoma are typically around $11,948, and the average cost of a funeral is $6,754 — notably below national figures. You won’t have to pay inheritance or estate taxes when you die in Oklahoma.

47. Missouri — $18,724

Average funeral expenses: $6,762
Average end-of-life medical costs: $11,962

In Missouri, the cost of a funeral averages $6,762, and the medical costs related to dying average $11,962. Neither estate taxes nor inheritance taxes are imposed.

46. New Mexico — $18,810

Average funeral expenses: $6,793
Average end-of-life medical costs: $12,017

The cost of a funeral in New Mexico averages $6,793, while medical expenses related to dying typically total $12,017. New Mexico doesn’t levy an estate tax or an inheritance tax.

45. Tennessee — $19,068

Average funeral expenses: $6,886
Average end-of-life medical costs: $12,182

Funeral costs average $6,886 in Tennessee, and medical costs related to dying are normally around $12,182. One of the most tax-friendly states for retirees, Tennessee doesn’t have an estate tax or an inheritance tax.

44. Michigan — $19,111

Average funeral expenses: $6,902
Average end-of-life medical costs: $12,209

As the seventh-cheapest state to die in, Michigan doesn’t impose an estate or inheritance tax. The average cost of a funeral in the state is low at $6,902, and medical costs associated with dying are typically around $12,209.

43. Kansas — $19,132

Average funeral expenses: $6,909
Average end-of-life medical costs: $12,223

The cost of a funeral in Kansas averages $6,909, and medical expenses related to death total approximately $12,223. No inheritance tax or estate tax is collected in the state.

42. Georgia — $19,175

Average funeral expenses: $6,925
Average end-of-life medical costs: $12,250

Falling below the national average, the standard cost for funeral expenses in Georgia is $6,925, while medical costs associated with dying are usually around $12,250. Georgia has no estate tax or inheritance tax.

41. Alabama — $19,197

Average funeral expenses: $6,933
Average end-of-life medical costs: $12,264

The average cost of a funeral in Alabama is $6,933, and medical costs associated with dying typically total $12,264. Like the other members of the 10 cheapest states to die in, Alabama doesn’t have an estate tax or an inheritance tax.

40. Wyoming — $19,197

Average funeral expenses: $6,933
Average end-of-life medical costs: $12,264

The average cost of a funeral in Wyoming is $6,933, and medical expenses associated with dying total $12,264, on average. Neither an estate tax nor an inheritance tax is collected in Wyoming.

39. Indiana — $19,347

Average funeral expenses: $6,987
Average end-of-life medical costs: $12,360

Medical costs related to dying in Indiana average $12,360, and the standard for funeral expenses is $6,987. There’s no inheritance tax or estate tax in Indiana.

38. Iowa — $19,369

Average funeral expenses: $6,995
Average end-of-life medical costs: $12,374

Iowa has no estate tax, but unlike many other states, it does have an inheritance tax of up to 15%. The average cost of a funeral is $6,995, and medical expenses related to dying hover around $12,374.

37. Nebraska — $19,519

Average funeral expenses: $7,049
Average end-of-life medical costs: $12,470

If you’re inheriting from a deceased family member in Nebraska, you’ll be taxed at a rate between 1% and 18%. However, the state doesn’t impose an estate tax. The cost of a funeral in Nebraska averages $7,049, and medical expenses associated with dying are typically around $12,470.

36. Ohio — $19,519

Average funeral expenses: $7,049
Average end-of-life medical costs: $12,470

Coming in below the national average, funeral costs in Ohio run approximately $7,049, and medical costs associated with dying total $12,470, on average. Ohio doesn’t have an estate tax or an inheritance tax.

35. Kentucky — $19,541

Average funeral expenses: $7,057
Average end-of-life medical costs: $12,484

Funeral costs in Kentucky total approximately $7,057, while medical expenses related to dying average $12,484. The state doesn’t have an estate tax, but its inheritance tax can be as much as 16%.

34. West Virginia — $19,584

Average funeral expenses: $7,072
Average end-of-life medical costs: $12,511

Dying in West Virginia will cost close to the national average, at around $12,511 in medical costs and $7,072 in funeral expenses. There’s no estate tax or inheritance tax in West Virginia.

33. Texas — $19,669

Average funeral expenses: $7,103
Average end-of-life medical costs: $12,566

The average cost of a funeral in Texas is $7,103, while medical costs associated with death are typically around $12,566. Texans don’t pay an estate tax or an inheritance tax.

32. Idaho — $19,841

Average funeral expenses: $7,165
Average end-of-life medical costs: $12,676

You won’t be charged an estate tax or an inheritance tax in Idaho, which is good news if you are the executor of a will. Plan for around $7,165 in funeral costs and approximately $12,676 in medical expenses associated with dying.

31. Louisiana — $20,185

Average funeral expenses: $7,290
Average end-of-life medical costs: $12,896

There’s no estate tax or inheritance tax in Louisiana. Medical costs related to death average $12,896, and funeral expenses run approximately $7,290.

30. Illinois — $20,314

Average funeral expenses: $7,336
Average end-of-life medical costs: $12,978

Like most states, Illinois doesn’t have an inheritance tax. However, estates worth more than $4 million are taxed at a rate of 0.8%-16%. Funeral costs average $7,336, and medical costs related to dying are typically around $12,978.

29. North Carolina — $20,400

Average funeral expenses: $7,367
Average end-of-life medical costs: $13,033

In North Carolina, there’s no estate tax or inheritance tax, so you won’t have to worry too much about what might happen to your money after you die. The average cost of a funeral is $7,367, and medical expenses associated with dying tend to total $13,033.

28. South Carolina — $20,615

Average funeral expenses: $7,445
Average end-of-life medical costs: $13,170

In South Carolina, the average cost of a funeral is $7,445, and medical costs associated with dying average $13,170. There’s no estate tax or inheritance tax.

27. Arizona — $20,852

Average funeral expenses: $7,530
Average end-of-life medical costs: $13,321

There’s no estate tax or inheritance tax in the Grand Canyon State. The average cost of a funeral is $7,530 in Arizona, and medical expenses related to death tend to add up to $13,321.

26. Wisconsin — $20,916

Average funeral expenses: $7,554
Average end-of-life medical costs: $13,363

Funeral costs in Wisconsin tend to total around $7,554, while medical expenses associated with dying average $13,363 — which are both on the cheaper side for the U.S. as a whole. No inheritance tax or estate tax is instituted, but Wisconsin is one of the most expensive states to file taxes, in general.

25. Florida — $21,045

Average funeral expenses: $7,600
Average end-of-life medical costs: $13,445

The cost of a funeral in Florida is typically around $7,600, and medical expenses associated with death average $13,445. No estate tax or inheritance tax is levied in the Sunshine State.

24. Utah — $21,153

Average funeral expenses: $7,639
Average end-of-life medical costs: $13,514

Still under the U.S. benchmark, medical costs associated with dying in Utah average $13,514, and funeral expenses are approximately $7,639. The state doesn’t impose an inheritance tax or an estate tax.

23. North Dakota — $21,239

Average funeral expenses: $7,670
Average end-of-life medical costs: $13,569

North Dakota doesn’t have an inheritance tax or an estate tax. Medical expenses associated with dying are usually around $13,569, and the average cost of a funeral is $7,670.

22. South Dakota — $21,454

Average funeral expenses: $7,748
Average end-of-life medical costs: $13,706

No estate tax or inheritance tax is imposed in South Dakota. Funeral expenses average $7,748, and medical costs related to dying are typically around $13,706 — just above the U.S. average.

21. Virginia — $21,647

Average funeral expenses: $7,818
Average end-of-life medical costs: $13,830

There’s no estate tax or inheritance tax in Virginia. Medical costs related to death hover around $13,830, and funeral expenses average $7,818.

20. Minnesota — $21,841

Average funeral expenses: $7,887
Average end-of-life medical costs: $13,953

Slightly above the national average, standard funeral costs in Minnesota come out to $7,887, and medical expenses associated with dying are approximately $13,953. The state has no inheritance tax, but if the value of your estate is above $2.4 million, you will be subject to an estate tax between 13% and 16%.

19. Pennsylvania — $21,862

Average funeral expenses: $7,895
Average end-of-life medical costs: $13,967

Pennsylvania doesn’t have an estate tax, but it does levy up to 15% in inheritance taxes. Medical expenses related to dying total approximately $13,967, and the average cost of a funeral is $7,895.

18. Colorado — $22,701

Average funeral expenses: $8,198
Average end-of-life medical costs: $14,503

There’s no need to stress about an estate tax or inheritance tax in Colorado, as neither is imposed. Funeral costs average $8,198, and medical expenses correlated with dying generally total $14,503.

17. Montana — $22,980

Average funeral expenses: $8,299
Average end-of-life medical costs: $14,681

The standard cost of a funeral in Montana is approximately $8,299, while medical costs related to dying typically average $14,681. You can keep any gold and jewels passed down to you in the Treasure State free of estate or inheritance taxes.

16. Delaware — $23,238

Average funeral expenses: $8,392
Average end-of-life medical costs: $14,846

You won’t pay an inheritance tax or estate tax in Delaware. Funeral costs average $8,392, and medical expenses related to death tend to fall around $14,846.

15. Nevada — $23,324

Average funeral expenses: $8,423
Average end-of-life medical costs: $14,901

Expect to spend about $8,423 on funeral costs in Nevada. Typical medical expenses involved with dying are $14,901, and there’s no estate tax or inheritance tax. Nevada is also one of the states with no income tax.

14. New Hampshire — $23,582

Average funeral expenses: $8,516
Average end-of-life medical costs: $15,066

Medical costs related to dying in New Hampshire average $15,066. Funeral expenses add up to $8,516, on average, but there’s no estate or inheritance tax in the Granite State.

13. Washington — $23,797

Average funeral expenses: $8,594
Average end-of-life medical costs: $15,203

In Washington, funeral expenses average $8,594, and medical expenses related to dying typically hover around $15,203. There’s no inheritance tax, but estates worth more than $2.19 million are taxed between 10% and 20%.

12. Vermont — $24,614

Average funeral expenses: $8,889
Average end-of-life medical costs: $15,725

Vermont has a 16% tax on estates worth more than $2.75 million. There’s no inheritance tax, but funeral costs average $8,889, and medical expenses related to death are typically around $15,725.

11. Maine — $25,259

Average funeral expenses: $9,122
Average end-of-life medical costs: $16,137

Maine estates valued at more than $5.6 million are taxed between 8% and 12%. There’s no inheritance tax, but the average cost of a funeral is $9,122, and $16,137 is the standard for medical expenses associated with end-of-life care.

10. Rhode Island — $25,667

Average funeral expenses: $9,269
Average end-of-life medical costs: $16,398

The average cost of a funeral in Rhode Island is $9,269, and medical expenses associated with death typically amount to $16,398. There’s no inheritance tax, but a 0.8%-16% tax is levied on estates worth more than $1.54 million.

9. New Jersey — $26,892

Average funeral expenses: $9,712
Average end-of-life medical costs: $17,181

In New Jersey, the standard funeral costs $9,712, and medical expenses correlated with dying average $17,181. There’s no estate tax, but you’ll face an inheritance tax of up to 16%.

8. Connecticut — $27,451

Average funeral expenses: $9,914
Average end-of-life medical costs: $17,538

In Connecticut, funeral costs are typically around $9,914, and medical expenses related to end-of-life care average $17,538. There’s no inheritance tax, but a 7.2%-12% tax is levied against estates valued at over $2.6 million.

7. Maryland — $27,881

Average funeral expenses: $10,069
Average end-of-life medical costs: $17,812

Funeral expenses in Maryland average $10,069, and medical bills associated with dying typically add up to $17,812. Maryland is one of the few states with both an estate tax and an inheritance tax. Inheritances are taxed up to 10%, and estates worth more than $4 million are taxed at a 16% rate.

6. Alaska — $27,924

Average funeral expenses: $10,084
Average end-of-life medical costs: $17,840

The average cost of a funeral in Alaska is $10,084, while medical expenses associated with dying hover around $17,840 — both of which are much higher than the national average. On the plus side, the state doesn’t have an inheritance tax or an estate tax.

5. Massachusetts — $28,290

Average funeral expenses: $10,216
Average end-of-life medical costs: $18,073

At around $10,216, funeral costs in Massachusetts are well above the national average. Medical expenses related to end-of-life care average $18,073. No inheritance tax is levied in Massachusetts, but estates worth more than $1 million are taxed at a 0.8%-16% rate.

4. Oregon — $28,849

Average funeral expenses: $10,418
Average end-of-life medical costs: $18,430

There’s no inheritance tax in Oregon, but if you own property in the Beaver State, plan your estate carefully — those worth more than $1 million will be taxed at a 10%-16% rate. Funeral expenses average $10,418, and medical costs related to death tend to be around $18,430.

3. New York — $29,902

Average funeral expenses: $10,799
Average end-of-life medical costs: $19,103

In New York, you won’t pay an inheritance tax, but estates worth more than $5.25 million are taxed at a 3.06%-16% rate. Funeral expenses average $10,799, and medical costs correlated with dying are $19,103.

2. California — $32,611

Average funeral expenses: $11,777
Average end-of-life medical costs: $20,834

Though it’s the second-most expensive state to die in, California doesn’t levy an estate tax or an inheritance tax. The standard cost of funeral activities is around $11,777, and medical expenses related to dying average $20,834.

1. Hawaii — $41,467

Average funeral expenses: $14,975
Average end-of-life medical costs: $26,492

Death in Hawaii is by far the priciest among all the states, as funeral costs average $14,975 and the benchmark for medical expenses correlated with end-of-life care is $26,492. The Aloha State doesn’t have an inheritance tax, but estates worth more than $11.2 million are taxed at a 10%-15.7% rate.

Where You Die Impacts the Financial Burden You Leave Behind

Fortunately for people who have to face the death of a loved one, many states don’t add an additional financial burden on the deceased’s family by levying taxes. However, this wasn’t always the case, as many states have removed estate and inheritance taxes in recent years. Others have left taxes in place but raised the exemption levels:

  • Indiana repealed its inheritance tax in 2013.
  • Tennessee repealed its estate tax in 2016.
  • New York raised its exemption level to $5.25 million and will match the federal exemption level in 2019.
  • New Jersey fully phased out its estate tax in 2018.
  • Delaware repealed its estate tax in 2018.

Overall, the cheapest places to die are Mississippi, Arkansas, Oklahoma, Missouri and New Mexico. The most expensive places to die are Hawaii, California, New York, Oregon and Massachusetts.

Complete Article HERE!

Five Wishes

A Simple Tool to Write Your Living Will

By Taylor Schulte, CFP,

End-of-life planning is more than just what kind of care you want in your final days. It’s about such personal choices as who you want with you when the time comes and what will bring you and your family comfort and peace.

As a financial adviser, one thing I do is assist my clients with end-of-life documents that determine how their estates will be handled upon death. But there’s more to end-of-life planning than deciding who gets what and minimizing estate and inheritance taxes. There are also the emotional aspects of death to deal with … and those details can be more important than anything else.

Want proof? Ask anyone on their deathbed what they really want people to know.

Chances are good their answers will have nothing to do with the S&P 500 or the size of their portfolio. Instead, final thoughts tend to be about loved ones, missed opportunities and forgiveness for things that cannot be undone.

This is where Five Wishes comes in and why I interviewed Paul Malley — president of Aging with Dignity, the organization that created Five Wishes — on the Stay Wealthy Retirement Podcast.

In case you’ve never heard of it, Five Wishes is a document that lets you decide your final wishes as well as how you’ll be treated if you ever become seriously ill. The main point of Five Wishes is letting you make decisions about the end of your life just in case you cannot make them yourself. After all, you may wind up knowing months ahead of time that you’re at death’s door, but the worst can also happen in the blink of an eye.

How Does Five Wishes Work?

Think of it as a living will — or as a conversation piece you can use to collect all your end-of-life wishes in a single place. Five Wishes is a legal document in all states but eight. Alabama, Indiana, Kansas, New Hampshire, Ohio, Oregon, Texas and Utah all require their own official documentation.

Once you get started filling out your own Five Wishes document, you’ll have many important decisions to make. For example, you’ll be asked to name someone you trust to act as your health care agent, but you’ll also be asked to leave instructions for the types of medical care you want (and don’t want).

In addition, you get to make decisions surrounding your comfort, your dignity and other requests you have — no matter how specific they are.

Paul Malley told me during our interview that often the questions that seem the least important wind up impacting families most. Examples include questions regarding pain management and what it takes for someone to feel comfortable, clean and warm.

For example, would you rather die at home if given the choice? Do you want music playing? Do you want people with you?

“Those little things may sound small, but I can tell you from the messages we receive that this is where the true gift is,” says Malley.

Five Wishes in Practice

Malley says he has heard many stories over the years that have proven just how important having a living will is, but one that comes to mind involves a gentleman who had a stroke and became incapacitated overnight. After speaking to the wife of this man (let’s call her Mrs. Smith) once final arrangements were made, Malley learned all the different ways Five Wishes made Mr. Smith’s passing more bearable.

After her husband’s first day in intensive care, for example, Mrs. Smith noticed in her husband’s Five Wishes profile that he wanted pictures of his grandchildren in the room. Reading that detail, she suddenly felt good about leaving him long enough to go home and get cleaned up, knowing she could bring back all the family photos he wanted to be surrounded with.

At one point, there was a disagreement among her children over whether their father should be taken off life support. But thanks to the details in the Five Wishes document, the entire family learned together that he didn’t want to remain on life support if doctors were sure he would never “come back.”

Thanks to Five Wishes, they all left the room in agreement to do “what dad wanted” — a result Mrs. Smith says would have been unlikely if her husband hadn’t formally expressed his wishes himself.

Finally, Mr. Smith had taken the time to note in his living will that his family members should make peace with each other before he died. The couple’s two sons spoke after a long-term estrangement as a result, which brought Mrs. Smith an immense amount of peace at a very trying time. Not only did she get to see her sons begin speaking again, but she knew her husband’s final wishes were being fulfilled.

This is a good example of how a living will can be much more than a legal document — it can be something that “hits in the heart and soul,” says Malley.

In the end, Five Wishes helps us understand that life is about a lot more than money.

How to Get Started with Five Wishes

If you’re on board with creating a legal document that contains this important information, there’s no reason to delay creating a Five Wishes document as soon as you can — and no matter your age. Unfortunately, it can be difficult to get your family to talk about death in any capacity when they’re just not ready to or have no desire to.

Malley says sometimes it takes several tries for people to get their parents or spouse to make end-of-life decisions regarding their health care, their comfort and their final wishes — but it’s important enough that it’s worth trying as many times as it takes.

If you’re worried about how your family members will react if you broach the subject, consider filling out your own Five Wishes document then asking your family members to talk it over with you. This may prompt them to think over what they will want when the time comes, and it can be a “softer approach” that makes it easier to bring up matters as sensitive as death.

Whether for yourself or someone else, you can access a few different versions of Five Wishes — a hard copy format or an online version. Both options are $5 each, although you can order Five Wishes for as little as $1 per document with a minimum order of 25.

Malley says that, if you already have an advance directive set up, you can use Five Wishes in conjunction with your other documents. Still, you should take the time to go over all your end-of-life information, but especially if your situation has changed over the years — if you were divorced, remarried or your health has deteriorated.

If you live in a state where Five Wishes isn’t recognized as a legal document, you can still fill it out and use it alongside with your state’s form. Fives Wishes even offers specific instructions on how to use both your state form and this document successfully on their FAQ page.

The Bottom Line

At the end of the day, people should be able to explain their end of life wishes in their own words, says Malley. They should be given the time and space to decide how they want the end of their life to look, what kind of care they want to receive, and who they want by their side.

When you don’t make these decisions ahead of time, you’re agreeing to let the chips fall where they may. This may or may not work in your favor, but one thing is for certain — you won’t get a second chance.

Complete Article HERE!

“Guardianship” Often Fails Poor Seniors.

Is There a Different Way?

Lack of regulation and potential for abuse make many elder care advocates wary of the guardianship model.

By

When Patricia Cassidy was at her lowest point, she had just been evicted, was overwhelmed with mounting medical bills, and was suffering from a traumatic brain injury that left her emotionally unable to cope with everyday tasks. Then her despair turned to fear as she found herself before a local judge, who mandated that she would have to cede control over her financial and medical affairs to a guardian — an organization that the court would task with managing many components of her life on her behalf.

“I went to the hearing, and it was very, very scary for me,” she recalled in a recent interview. At the time, her therapist and rheumatologist had petitioned the court to place her in a special public guardianship program for people without other means of support from family or friends. But Cassidy, a 59-year-old domestic abuse survivor facing several chronic ailments, feared losing her independence. “I was afraid of guardians,” she said. “I felt that they were going to come in and take over my life and take over everything I had and get rid of it all.”

Five years later, Cassidy said that what she most feared about guardianship — losing control — hasn’t happened. Instead, she’s stayed independent, living in a Brooklyn apartment her case worker helped secure. She now sees her guardianship, administered by the nonprofit advocacy group Vera Institute of Justice, as “just a part of my life.” But her program is part of a small, unconventional support network for extremely vulnerable seniors that aims to safeguard their lives without taking them over. For hundreds of thousands of other seniors, guardianship is an ethical gray zone, operating at the heart of a question that increasingly haunts an aging nation: When am I no longer able to care for myself?

Aging Gaps

Guardianship is one of the most ethically fraught aspects of the elder care system, hinging on the most sensitive questions about personal liberty, medical responsibility and kinship. And it all starts, for better or worse, with a judge’s decree. A court appoints a guardian when a senior is deemed unable to live independently, usually after a hearing process that reviews an individual’s medical needs or physical, intellectual, mental or psychological disabilities, and determines that guardianship is appropriate. Similar to adoption, the guardian is in most cases a relative or friend who petitions for them. But people with fewer resources might end up in the care of a public or private agency, which is tasked with managing issues like medical treatment, financial planning and end-of-life care.

Overall, about 1.5 million people nationwide are in some form of guardianship, more than three-quarters of them involving a relative. Seniors without friends or relatives who are willing to help manage their affairs may enter the care of a private guardian (who is generally arranged by family or friends and compensated directly), if they have the financial resources to do so. Elderly people who don’t have enough funds to finance their own guardians can enter a separate system known as public or community guardianship, provided by a nonprofit or government agency. But as a whole, court-appointed guardianships lack central regulation or monitoring. Advocates fear that as the Baby Boom generation ages and guardianship becomes more widespread, so will the potential for abuse or neglect.

The Vera Institute’s The Guardianship Project (TGP) is trying to get courts and communities to reimagine guardianship, both through research and advocacy and through running its own guardianship model, which now serves about 180 people across New York, including Cassidy. On a national level, TGP’s research on guardianship programs in several states suggests the system is letting many seniors fall through the cracks: Surveys of judges and other court personnel, along with professional guardians, indicate that many courts are overstretched; there is little monitoring of cases, and judges often lack expertise for handling complex cases of seniors with serious health and economic issues. Meanwhile, court-appointed guardians are in many cases attorneys, who might have no expertise in caregiving, and respondents reported a lack of guardians available with skills like social work and nursing.

“Basically, what the whole story is showing is that there’s a population of elderly, disabled and/or poor people that are largely invisible and largely ignored,” said TGP Director Kimberly George.

Meanwhile, public wariness of guardianship is growing: Media reports and government audits have revealed many cases plagued by dysfunctional bureaucracy and a pattern of elder abuse. In professional private guardianships, which often take in seniors who have some assets to pay for services, scandals have erupted in cases of neglect, exploitation or abuse of elderly people. But the poorest seniors are even more vulnerable, since their fate relies completely on the courts and public welfare systems. Poor, socially isolated seniors with complex care needs often find themselves assigned to a public or community guardian that is financed by public funds, but without adequate resources for care and legal services. According to Peter Strauss, an elder law attorney and professor at New York Law School, when funding is arbitrary and inconsistent, guardians, public or private are frustrated by “underfunding, short staff, and then they get overwhelmed with the number of cases that they can’t handle.”

“There’s a gaping hole in the system for folks who don’t have money, but who need help and don’t have anybody [who] can step in to pay their bills, make health care decisions and the like,” said Bernard Krooks, an elder law attorney who handles guardianship cases in New York. Although public guardianship programs could play a critical role for the most marginalized seniors, Krooks told Truthout, “The reality is, there has not been a funding mechanism in New York State to make this happen.”

Keeping Elders at Home

TGP’s model seeks to serve as a different kind of last resort, aiming to provide intensive services for seniors in economic hardship, with no family or friends available to serve as guardians. Funded by New York’s Office of Court Administration and other public and philanthropic funds, TGP serves clients across a range of settings, including residential care facilities, but aims to keep clients in their communities. Each client with a “wraparound team” that includes lawyers and other support staff, with specialists in managing public benefits, finances and housing. About half of the clients live at or below the federal poverty line, and half are people of color. About 60 percent of clients are living in their communities, while others live in residential institutions like nursing homes.

TGP’s multidisciplinary program intends to knit together different strands of the social infrastructure to help people avoid nursing homes and jails. If a client with mental health problems suffers a breakdown and gets arrested, TGP can provide legal representation to secure their release from jail and help connect them to a long-term treatment program that fits their needs. TGP can also support undocumented seniors by helping them obtain medical care and other services while avoiding immigration authorities and federal law that curtails non-citizens’ access to aid.

Until recently, Cassidy hardly fit the stereotype of an “incapacitated” elder. Earlier in her life, she had worked in public relation and museum curation, but over the years, her health deteriorated due to various chronic ailments and domestic abuse. Then in her mid-fifties, she was living on her own — just not very well. Her brain injury often triggered emotional outbursts; basic tasks like a visit to the bank could spiral into an angry breakdown. “I was very overwhelmed, and then therefore not able to even operate on the simplest level,” she said. Cassidy’s vulnerability was aggravated by estrangement from family members. “It was like I became an orphan at 50,” she said.

Her therapist and rheumatologist encouraged her to enter into the guardianship as a way of getting her life under control. A TGP case worker and other staff have helped her sort out her finances and secure a new apartment with a special housing subsidy based on her medical condition. While Cassidy is capable of making her own treatment decisions, her guardian also acts as an interlocutor. A conversation with a doctor can leave her “mentally fatigued,” she adds, but TGP staff “are there with me, and they’re talking to the doctor … then afterwards if they need to, [they] explain it to me five times — the doctor is not going to explain anything to you five times — [so that] I’m sure that it’s a good decision that’s being made.”

TGP works with individuals in residential institutions, but also helps them move back into their communities whenever possible. As the report explains, many clients become “stuck” in the medical system, “languishing needlessly in a hospital or nursing home,” unable to be discharged “because no one will take on the challenges of transitioning him or her back to their homes or to a less-restrictive setting with proper oversight.” Many guardians, George said, particularly those ill-prepared to deal with complex, high-needs clients, might be tempted to place a senior in a nursing home as an “easier” solution — eliminating the need for the guardian to worry about housing, food or managing the client’s bills.

When TGP steps in, the team prepares for a client’s return home by taking care of tasks like settling rent arrears with the landlord, or planning end-of-life care — services that the client would never be able to arrange while bedridden in a crowded rehab center. If a client’s condition deteriorates to the point that some form of institutionalization, such as placement in a nursing home, appears necessary, TGP would work to place them in the least restrictive setting, according to the study, perhaps seeking out a local facility “with staff who speak a client’s primary language and access to religious services and culturally familiar foods.”

Despite its personalized approach, a recent cost-analysis found that TGP’s budget saved its roughly 160 to 180 clients collectively about $3 million in annual Medicaid costs, primarily by avoiding placements in nursing homes.

The Vera Institute’s study suggests other counties and states can use a similar holistic approach to public guardianship. On the policy level, TGP’s study calls for an expansion of public guardianship nationwide — with additional funding, comprehensive monitoring of guardians and service providers, and enhanced regulatory standards, including a commitment to placing people in the least restrictive setting, and a staff-client ratio of 1 to 20 to ensure adequate resources and oversight. Overall, a more human-centered public guardianship program could enable the most vulnerable seniors to live more independently and stay close to their communities.

Safeguarding Elder Rights

Still TGP, with its limited capacity, is not itself a solution for the guardianship crisis. Some disability rights advocates criticize the concept of guardianship in general, viewing it as incompatible with the principle of independent living. They prefer alternative legal arrangements like “supported decision-making,” in which social service providers provide guidance for people on medical and financial decisions while still leaving them legally in charge of their affairs.

Meanwhile, progressive elder law advocates are also gravitating toward alternatives to guardianship that support independence whenever feasible. Alison Herschel, director of Michigan Elder Justice Initiative, says that while guardianship is necessary for some individuals, “we believe there are far too many guardianships and far too many cases that should have been resolved by utilizing less restrictive alternatives.”

The Vera Institute’s study urges court administrators to implement better training so courts can screen cases so people can opt for less restrictive options like supported decision-making. Instead of appointing a guardian for a senior with severe dementia, for example, a judge could arrange for a sibling to gain power of attorney to aid with medical or legal decisions, and provide a home health aide. Even when guardianship is strictly a last resort, the court process can be a framework for meeting a senior’s needs for both care and personal dignity, and providing support without threatening self-determination.

For Cassidy, the TGP guardianship model is not just about getting the right services, but regaining a firm sense of both her abilities and limits. Her guardian hasn’t taken over her life, as she had once feared; instead, it’s a stabilizing presence.

If she ever needs her case worker, she knows who to call. “I carry their card with me all the time.”

Complete Article HERE!

What Happens To Your Stuff When You Die?

I Take Care Of That.

Inside the poignant, bizarre, and necessary world of tending to the belongings of the deceased.

By Shane Cashman

We park the box truck in the dead man’s yard like a six-ton hearse and knock on the front door. A disheveled middle-aged woman answers, still in her pajamas.

“I forgot you were coming,” she says, leaning out the door to see the truck. Emblazoned on the side: William J. Jenack: Estate Appraisers & Auctioneers.

“I’m a mess,” she says. “My mother’s dying.”

We ask if she wants us to come back another time.

“No, please come in.”

She’s been living in the dead man’s house for the last two years, a white Victorian-style home with blue shutters and ivy reaching up the side. She’d known the dead man, Stanley, her whole life. He was on Broadway and she used to sit in the garden as a little girl and watch him sing show tunes. Before he passed, she promised to take care of his home, which is decorated like Stanley’s still around. His photos hang on the wall; open songbooks are displayed on the piano.

You learn a lot about a dead man rifling through his house – lifting his furniture, clearing his walls, going through his closets, finding out which psalms are dog-eared in his Bible – searching for anything that might be worth selling at auction. It feels like trespassing.

One of the many rooms inside the houses of a seller, Alan. This house was used for storage only and was covered wall-to-wall with items he had picked up in his years working estates.

Sometimes the most genuine reflection of a person’s identity is found in the inscriptions they’ve written in books. Inside one of Stanley’s he wrote a note to himself titled Self Esteem:

I’m a handsome, wonderful human being who deserves a good life. I grabbed a mirror, gave it a big smooch and said, “I love you. You are the man, Yessur.”

Stanley’s neighbor drops by. He’s 85, bent over a cane, and speaks with a thick Ukrainian accent. He came over because he saw our truck. Now he’s asking for Stanley’s address book. But the lady tells him she threw it out years ago.

“You put him in a cemetery or you cremate him?” he asks.

“Cremation,” she says. “His ashes went to North Carolina with his wife.” She died fourteen years ago on Independence Day. She and Stanley never had kids.

The author moves a box of glassware from an estate.

In the garden we’re shown the four-foot-tall cast-stone fountain. Stanley’s house sitter says it stopped spitting water just before he died. We yank it out of the ground. Fat bugs crawl out from underneath.

“Stanley was gonna leave me a fortune,” she claims. “He said I’d never have to work again.”

“What happened?”

“It was never in writing…The lawyer was gonna come to the house on a Tuesday…to put it in writing. Stanley died that Monday. Of course, right? So I mourned the loss of my friend…and the loss of my fortune.”

Before we leave we even take Stanley’s mailbox, almost erasing him from the block’s history. The woman says she’ll call us when her mother dies so we can come get her stuff too.

At the beginning of a pick up in Parksville, New York, the truck was completely empty. Over five hours later, it was stuffed with more to be taken and a second pick up to be scheduled.

As auction gallery furniture movers, we do pickups year-round. My partner, Ryan Wagner, is 29, six-foot-two and 250 pounds. His size is crucial whenever we have to move things like 900-pound hand-carved marble Foo Dogs. Once, on a dare, he pushed the box truck across a parking lot with his bare hands. People tend to watch us move stuff like we’re in a sideshow. See the two men lift, sling, tip, slide, drag, tilt, duck, pivot and coffin things into a truck!

We start in the basement and work our way up through the house. We lift up mattresses, kick aside small tumbleweeds of hair and carry bedframes down the hall. We pack Halloween costumes and wedding dresses into banana boxes. We climb out bedroom windows onto roofs to see if weathervanes are worth anything. We step into decayed barns and collapsed sheds and pull tackle boxes, snow blowers, and tractor parts from the wreckage.

In March we traveled to the home of ninety-year-old Barbara Harris, who lived alone, save for her nurse, in Rock Tavern, New York. She was dying of Parkinson’s and couldn’t afford her farmhouse anymore.

Barbara was still in bed and the nurse led us around telling us what to take – portraits of horses, the dining room table, her rugs, her safe, and the crystal lamps on her mantle.

Four skulls and a few other miscellaneous bones from humans and animals are inspected at an estate. The current owner, Alan, came into possession of the skulls from working on the estates of doctors.

We heard Barbara struggling to lift herself out of bed and into her wheelchair. The nurse ignored the moans coming from Barbara’s room. “Take the stuff and go, go, go,” the nurse said. This was odd, so we stopped and waited for Barbara. “You’re not going fast enough!” the nurse yelled.

Barbara rolled herself into the living room.

“How are you, Barbara?” Ryan asked.

“Horrible,” she said. “I have an aide here who is so bossy. She’s taking everything off the walls.”

“We don’t want you to feel that we’re taking things out from beneath you,” Ryan said, even though we were there to do just that.

“I’m not comfortable with anything with her here,” Barbara said, trying to point at her nurse – her hand just trembled a little above the armrest.

“You can’t pay to heat your house,” the nurse scolded in response. “You’re going to freeze to death in here.”

Barbara wept. Ryan knelt down and put his arm around her.

Maybe the nurse was right, but we didn’t like the way she was talking to Barbara. Ryan asked the nurse to leave until we were done.

I wanted to leave something behind for Barbara, anything she could hide so she could at least have one piece of her old life to hold onto. But there was nothing. All her things, furniture and paintings, were squeezed like Tetris pieces into the back of the truck. We didn’t know it at the time, but a few months later, Barbara would be moved into a senior citizen home.

We left the house empty. Just Barbara and her nurse.

The William J. Jenack Auction Gallery is an aluminum-covered steel frame that looks like a green airplane hangar flanked by mountains in Chester, New York, fifty miles north of Manhattan. It is divided into three large spaces: the Fine Art showroom, the Town & Country showroom, and the sale room set between the two.

William Jenack, 70, and his wife Andrea, a certified gemologist, own the place along with Kevin Decker, who specializes in eighteenth- and nineteenth-century artifacts. They appraise and inventory everything Ryan and I bring back to the gallery. Everything is siphoned through to the back and stored away. Large items like grandfather clocks, sofas, armoires, and credenzas stay in one of the four trailers behind the gallery. Works of art are stacked by the hundreds on shelves in the back room. Smaller pieces – angelfish skeletons, vintage dental molds, African masks – are lined up along their own special shelves. Items that aren’t worth much are divvied up into boxes and stored upstairs in what is like a morgue of personal belongings. Single items in the world of auctioneering are called “lots.” They can sell on their own, but the things upstairs are called “box lots” – many bidders love the thrill of sifting through a box lot as if they’re a kind of cardboard treasure chest.

William J. Jenack Estate Appraiser and Auctioneers in Chester, New York holds an average of three auctions every month.

It’s a strange feeling having to tell someone that the things they thought were worth a lot aren’t worth much at all. William, after nearly thirty years in the business, says to this day, “It’s difficult to tell someone that her prized possessions are worth a hill of beans.”

William and Andrea were antique collectors for a decade before William began auctioneering in 1988. In those days, they stored their antiques in a garage, and when they’d amassed enough stuff for a big sale, they’d rent a firehouse or church and hold an auction.

William has walked through thousands of homes in the region, appraising people’s things, while coming to know old-timers who collect esoteric mechanical pencils or Edison light bulbs or vintage silhouettes. These types of collectors tend to drive to the gallery with a trunk full of their prized collections in a fit of downsizing. Inevitably, the same people will then preview the upcoming sales, looking for anything to add back to their collection.

Potential buyers look at the upcoming items in the preview room before an auction.

On auction day, after everything is catalogued, numbered, and put on display, both in the showroom and on our website, we open the showroom for “preview” – when clients observe the upcoming sale the way one would walk through a museum.

At preview I learn about strange world history from clients. We once had an ancient Roman tear catcher for sale. A client taught me that Roman mourners would cry into bottles and place them in the tombs of those they loved. One ninety-year-old Englishman, always in a suit and cap, has told me the same story at every preview for the last four years – how he worked in a coalmine in England during World War II, how he remembers the sounds of the British warplanes flying overhead filled with bombs. “They sounded heavy,” he’ll say. He remembers the engines flying home later with less drag.

Military-themed sales draw good crowds in any economic climate. We lay out carpets, hang chandeliers, line up rows of shotguns and rifles on the gun racks, and arrange swords and daggers in showcases. William shows up with his grey manicured mustache and the charm of a yacht captain about to take his clients for a three-hour tour through Russian icons, high-end cowboy boots, and Nazi paraphernalia. On pickups we come across more Nazi coins and medals and Mein Kampf copies with personal inscriptions than I ever imagined we would – even in Jewish households. My partner Ryan says he knows of Jewish people who buy Nazi memorabilia just to destroy it. I’ve also heard of Jewish people who buy it as proof to refute Holocaust deniers.

A Filipino woman comes in looking to inspect the Indonesian dagger before the sale starts. She must’ve seen it on our online catalogue and couldn’t wait to hold it. There are two in the sale, but she’s interested in the longer blade that’s shaped like a snake. She unsheathes it, holds it up to the light and counts the curves of the blade.

“Seven,” she says and smiles. She stabs the air with the dagger and twists it into an invisible victim. “Seven curves are good. When you twist it in you, all of your belly comes out.”

Another young woman hovers over the showcase. Her hair is pulled back into a bun, nose-pierced, and she is shy around the swords. Some guy jokes, “You don’t seem like the military dagger type.” An older man in a sleeveless shirt with long white hair and a long white beard, inspecting a Nazi air force officer’s dagger, intervenes. “You never know,” he says. “I have a neighbor and she can put an axe through the center of that picture over there.” His name is Mark Bodnarczuk, and another gentleman at the sale tells me that he is “the sword expert.”

Bodnarczuk laughs. He says he doesn’t need any more swords, yet here he is. His collection started piling up five years ago with a Union Civil War sword. He says it’s a disease. He picks up the three-foot sword of a German Imperial officer – a highly regarded status symbol for pure Aryan members of the Third Reich’s armed forces. Now it’s being passed back and forth between me – I was raised Jewish – and Bodnarczuk, a pleasant man with faded crescent moon tattoos on his arm, who looks like he’d pal around the Renaissance Faire. It’s important for Bodnarczuk to come to the sale in person to feel the blades, see if the scabbards fit, and “look in the nice little red eyes of the lion” on the handle of the Imperial sword.

However, Bodnarczuk came today specifically for the Civil War artillery sword. It is heavy and made of brass with a wide blade that’s just over two feet long. “The idea with these swords,” he says, holding the handle against his chest so the sword points out, “was when you were on your back on the ground, and the cavalry’s coming at you, you’d hold the sword up and hit the horse in the chest.”

Guns and antique military paraphernalia were the featured items at the August 21 auction. During the preview time, potential buyers inspect every aspect of the lots to ensure they know what they are bidding on.

A crowd begins to form around the Nazi memorabilia. Some people turn away quickly, like they see someone urinating in public. But there are plenty who’ve come strictly to hold – and bid on – the Nazi swords. Tom Coulter, 72, is an avid collector of German World War II memorabilia. He’s here for the German paratrooper gravity knife, which looks like a small, plain wood handle that’s missing a blade. But the hand guard doubles as a secret button. Earlier, other men asked to see the gravity knife and none could figure out how to open it. Coulter turns it upside-down, clicks the hidden button, and out slides the ten-inch blade. “Gravity,” he says to anyone listening.

William says the appeal of Nazi memorabilia is in the craftsmanship, and collectors are excited by “the whole heraldry of owning something that was involved in that time.” It’s legal to sell Nazi paraphernalia in some military shows and auctions in the United States, but it’s illegal to sell certain Nazi items on eBay. It’s also banned in France, Israel, Austria and Germany.

Coulter tells me to grab the American trench knife – basically a pair of brass knuckles welded to a twelve-inch blade – and the German gravity knife.

“Which one would you want to fight with?” he asks.

My fingers are slipped through the brass knuckles of the trench knife. It’s heavier than the gravity knife.

“The trench knife,” I say.

He points to the gravity knife. “This is practical,” he says. You can cut yourself from your parachute tangled in a tree with it. However, he says pointing to the trench knife, “This is to kill somebody. The back end is for cracking skull. The knuckles are for punching face and this is for stabbing.”

Coulter, who was a marine in Vietnam and had one-third of his lungs removed thanks to Agent Orange – you can hear the damage in his voice – says his house is stuffed with Gestapo rings, German helmets, swords, Luger pistols, and a small painting of a church steeple by Adolf Hitler. He’s traveled the country, and even to Europe, to purchase many of these items. He only visits our gallery when we have a good deal of Nazi pieces in a sale.

Avid collector and former Vietnam veteran Tom Coulter holds a Nazi military dress dagger that was up for auction. Coulter explained that shiny knives and swords were meant for dress only as reflections could draw the eyes of enemies in battle.

“No American stuff?” I ask him.

“Well, they’re just not unique,” he responds. “I have American stuff. I have my Marine bayonets. They’re nice, sure, but the Germans carved eagles into everything.”

“What would you say if someone came over to your house and saw all the swastikas and felt uncomfortable?” I ask.

“I’d say, ‘every weapon is a hate item. They’re all hate items.’” He says it’s for the love of history.

The Nazi daggers are beautifully crafted, but it is hard for me to divorce them from the black and white photos of the Holocaust that are also in this sale – naked prisoners with theirs hands over their genitals standing like skeletons behind barbed wire, and men shoveling human bones into a brick crematorium.

The sale begins and most people follow William into the middle room where he takes his place at his podium. It looks like church. The weapon collectors loiter behind in the showroom, inspecting the weapons one more time, squinting down the barrels of rifles like telescopes. The guns and swords are the headliners of the sale, though it will be a few hours before they’re up for bidding. Weapon-lovers never seem eager to sit through the bidding on pottery, costume jewelry or vintage seltzer bottles.

William auctions off a mechanical baby in a crate. It’s a two-foot glass-eyed doll that was an advertisement for a soap company in the 1940s. All of its limbs used to move, like a baby stuck on its back, but now only one arm and one leg work. “I hope somebody plugged it in for ya,” William says. “He lights up…and he turns his head.”

It goes for $450.

Another item for sale is a vintage Ku Klux Klan panoramic photograph, dated 1925. Hundreds of men and women and children in white robes and pointed hoods stand in front of the nation’s capitol. Not too far in the background, sitting on window ledges, are black children watching the scene. When the photo sells for $225, William looks at it and says, “I haven’t seen that many dunces in one place in a long time.”

A box lot of doll heads sits on a table waiting to be sorted and sold at a future auction.

William auctions off two hundred lots in two hours before reaching the portion of the sale where certain people are leaning forward, white-knuckled on their bidder number paddles, hoping to win their guns and swords of choice.

Mark Bodnarczuk stands. Tom Coulter pulls his Vietnam vet hat down low. As the auction goes on, others side-glance, trying to see who they’re bidding against. Then there are people like Sal Vargetto who rushes in near the end of the sale, bids on two shotguns, wins, runs into the preview room, takes them off the rack, aims them at the ceiling and pretends to shoot with a long, unlit cigar hanging from his mouth.

Bodnarczuk doesn’t get the brass Civil War artillery sword. It goes for higher than he is willing to spend. But he does buy a Japanese sword. Coulter wins the gravity knife, and I see the Filipino woman leave smiling with the Indonesian dagger in her hand.

The next day we clean up and begin to organize a new sale. There are now antique Russian menorahs in place of the Nazi swords.

What doesn’t sell after a few tries is either donated or brought to the dump – the great American intestine. Everything that winds up here at the Orange County Transfer Station is flattened, cubed and shipped out on trucks heading for the landfill behind it. I’ve seen Darwin’s On The Origins of Species and Suzanne Somers’ Fast & Easy cookbooks destroyed in unison here.

The filled box truck is driven into an enormous shed with a cement floor. There are beat-up American flags on the wall and gnarled teddy bears tied to the grills of dump trucks – things employees have pulled from the trash. The shed has its own atmospheric pressure and smells of thick, hot rotting. A mist falls from the ceiling so the place doesn’t spontaneously combust. There are smashed pianos and old refrigerators and dead televisions and shattered glass and old dirty mattresses, which the man operating the excavator grabs with the claw of his machine and uses as a broom to make way for our new pile of trash.

The dump weighs the box truck on our way in, and subtracts the weight we lose on our way out. Our last trip here was with Barbara Harris’ unwanted stuff. By now we had gone back one last time to clear out her old barns in the backyard. Most of it was in such bad condition it went right to the dump. In five minutes we threw out 3,500 pounds of her life.

Trucks line the parking dock outside of the William J. Jenack auction house.

There’s a sign at the weigh station when you leave that reads, Thank you for your garbage.

We sweep out the box truck before a new pickup. A trumpet player is dead. His family rented a giant dumpster for everything that won’t be going to auction. His place must be emptied, no evidence left of him whatsoever, to stage the house for sale.

I find his résumé in his office desk. He played with the band on “The Tonight Show” with Johnny Carson. He played with Sinatra and Buddy Rich. I find studio recordings of him on cassette. I put them in his stereo and let his trumpet echo through the empty house and out the open doors into the street where his neighbors walk by. They do a double take as if their old neighbor is back from the dead to perform one last time.

Once we’ve packed all his sellable stuff in the box truck, we climb into the big dumpster. We jump up and down on his trash to make sure it doesn’t overflow.

It’s a 55-and-up gated community. The neighbors aren’t amused. Chances are we’ll be back soon for them too.

Complete Article HERE!

Emptiness and Filling Out Forms:

A Practical Approach to Death

Dying with compassion means having a plan in place for those left behind. A practitioner recounts how she navigated the process with her dharma friends.

By Rena Graham

As a Tibetan Buddhist practitioner, I am constantly reminded that we never know when death might approach, but for years, I’d avoided dealing with one of the most practical aspects of death—the paperwork. I was not alone: Roughly half of all adults in North America do not have a living will. Then recently, I suffered a near-fatal illness that left me viscerally aware of how unprepared for death I was, and I made a pledge with two of my friends to get ready to leave our bodies behind for both ourselves and the people who survive us.

Bridging the end of December 2017 and the beginning of January 2018, I spent a month in a Vancouver, British Columbia hospital with a bacterial lung infection that had also invaded my pleural cavity—the first time I’d come down with a severe illness. After ten days in an intensive-care unit, I was moved to a recovery ward where I suffered a relapse. I spent my 62nd birthday, Christmas, and New Years with strangers in the hospital.

One night in the ICU, while I was partly delirious and falling in and out of sleep, I had a vision of a deceased friend reaching out to me. From what felt like disengaged consciousness, I looked down at my body on the hospital bed and realized I wasn’t ready to die. I hadn’t studied my lama’s [teacher’s] bardo teachings to navigate the intermediate state between death and rebirth, and did not want to take that journey without a road map. It didn’t matter whether this was a drug-fueled hallucination or an actual near-death experience. The important thing is that I rejected death, not out of fear, but through a recognition of the dreamlike nature of reality. After this experience, I felt that my attachment to this life and the things in it had diminished. I no longer wanted to ignore what came next. I wanted to be prepared. 

When I told my friends Liv and Rosie about this vision, we agreed to study the bardo teachings together once I’d had a couple of months of recuperation. By March, however, our plans shifted. Rosie had heard about a man (I’ll call him Ben) who had died on Lasqueti Island, an off-the-grid enclave in Canada’s Southern Gulf Islands that a local cookbook once described as “somewhere between Dogpatch and Shangri-La.” He had left his closest friends without any instructions. They had no idea if he had a family or where they might be.

“And he left an old dog behind!” Rosie said, “Can you imagine?”

“Not the bodhisattva way to die,” I replied, referring to the Buddhist ideal of compassion. I  also imagined what mess I might have left, had I not made it. 

Promising they would never leave others in such a quandary, Ben’s closest friends created a document called the Good to Go Kit, which detailed information required for end-of-life paperwork. (It is now sold at the Lasqueti Saturday market to raise funds for their medical center.)

“I’ve been wanting to make a will for 20 years,” said Liv, who would soon turn 70, “but research throws me into information overload, which adds to the emotional overwhelm I feel just thinking about it.”

“What if we did this together instead of studying the bardo?” suggested Rosie, who was in her early 50s.

Writing a will, figuring out advanced healthcare directives, and noting our final wishes didn’t have the mystical lure of bardo teachings, but we set that aside for a year while we took on this more practical area of inquiry. 

To use our time wisely, we set several parameters in place. We decided to meet one weekend a month to allow time for research and reflection between meetings, and we chose to keep our group small for ease of scheduling and to allow us to delve deeper into each topic.

 “I’d like this to be structured,” said Liv, “so it doesn’t devolve into a social event.”  

Rosie and I agreed but we knew better than to believe there didn’t need to be some socializing. She offered her place for the first meeting and said she’d cook. 

“We’ll get our chit-chat out of the way over dinner,” she said. “Since we can all be a little intimidated by this process, we have to make it fun.”

Later in March at Rosie’s garden suite, we sat down to dinner and Liv passed out copies of “A Contemplation of Food and Nourishment,” which begins with the appropriate words: “All life forms eat and are eaten, give up their lives to nourish others.” The prayer was written by Lama Mark Webber, Liv and Rosie’s teacher in the Drikung Kagyu school. (I also study with Lama Mark, although my main teacher, Khenpo Sonam Tobgyal, is in the Nyingma lineage.)  Turning our meetings into sacred practice seemed the obvious container to keep us on topic.

After dinner, Rosie rang a bell, we said a refuge prayer and recited the traditional four immeasurables prayer to generate equanimity, love, compassion, and joy toward all sentient beings.  

We traded our prayers for notebooks and reviewed our Good to Go Kit. Rosie smiled at the expected question of pets—including the name of the person who would be caring for the pet, the veterinarian and whether money had been set aside for their expenses. The form also asked whether we had hidden items or buried treasure.

Liv laughed and said, “People still bury strongboxes in their backyards?”

My answer was more prosaic: “Storage lockers.”

Rosie, Liv, and I are all single and childless. We are all self-employed and independent and have chosen Canada as our adopted homeland, meaning we have no family here. So we considered what roles friends might play and focused on those who were closer geographically than sentimentally. 

Pulling them in to act on our behalf seemed like such a “big ask” as Rosie said, but it was time to get real about our needs. The three of us shared our feelings about involving friends outside the dharma versus those within. 

When I was in the ICU, my friend Diane visited on several occasions and later told me she remained calm until she reached her car, where she cried uncontrollably. In marked contrast, my dharma friend Emma calmly asked what I needed and didn’t make much of a fuss. My Buddhist friends tend to view death as a natural transition from one incarnation to the next, while other friends may see it in more dire terms: as a finality or even failure. For end-of-life situations, asking non-Buddhist friends for limited practical support seemed kinder for all involved. 

We started to familiarize ourselves with the responsibilities of someone granted power of attorney for legal and financial proxy and enduring power of attorney for healthcare. Months later, we agreed our network of “dharma sisters” would be the perfect fit. While we hope to maintain our ability to make decisions for ourselves, should we require long-term care, we felt the baton could be passed between a dozen or so trustworthy women. We have since spoken casually about this with a number of these women and have made plans to organize a get-together and discuss our plans in greater detail, offering reciprocal support for what the Buddhist author Sallie Tisdale calls “the immeasurable wonder and disaster of change.” 

We concluded our five hours together by dedicating the merit and reciting prayers of dedication and aspiration. Long-life prayers for our lamas were offered, a bell rung, and heads bowed. Without the need for further conversation, we made our way into the chilly spring evening, silently reflecting on our new endeavor.

The next meeting and those following included menus and discussions that varied widely. Our research grew monthly with documents from government agencies, legal and trust firms, and funeral homes. None of which felt specific to Buddhist practitioners, until Rosie told us about Life in Relation to Death: Second Edition by the late Tibetan teacher Chagdud Tulku Rinpoche. This small book is out of print, but I purchased a Kindle copy. In the introduction, Chagdud Tulku, a respected Vajrayana teacher and skilled physician, reminds us that “[t]here are many methods, extraordinary and ordinary, to prepare for the transformation of death.” A book of Buddhist “pith instruction,” it includes in its second edition appendices that above all I found most valuable. These include suggested forms for “Durable Power of Attorney for Health Care,” “Advance Directive for Health Care (Living Will),” “Miscellaneous Statements for Witnesses, Notary and Physician,” and “Letter of Instructions.” It even includes a wonderful note for adding your ashes to tza-tsas, small sacred images stamped out of clay. We loved that idea, though we couldn’t imagine asking friends to go to that extent to honor our passing. 

We decided to use a community-based notary public to draw up our wills, but with further research, Liv realized she could also hire them to act as her executor, rather than use her bank. She found someone experienced and enjoyed the more personable experience. In contrast, Rosie and I’ve decided to pay friends now that we’ve found ways to simplify that process for them. 

Memorial Societies are common in North America and help consumers obtain reasonably priced funeral arrangements. Pre-paying services at a recommended funeral home allows us to leave funds with them for executor expenses, should our assets be frozen in probate. End-of-life insurance “add-ons” we like include travel protection—should we die away from home—and a final document service to close accounts and handle time-consuming administrative tasks. 

In her book Advice for Future Corpses (and Those Who Love Them): A Practical Perspective on Death and Dying, Sallie Tisdale says, “Your body is the last object for which you can be responsible, and this wish may be the most personal one you ever make.” Traditionally in Tibetan Buddhism, the edict is to leave the body undisturbed for three days after death so your consciousness has time to disengage. Tisdale states that American law generally allows you to leave a body in place for at least 24 hours and that while a hospital might want to give you less time, you might be able to negotiate for more. 

We then turned to the thorny topic of organ donation, with Rosie and Liv both deciding against. Knowing someone would soon be taking a scalpel to your cadaver would not enhance the peaceful mind they hope to die with, while my view was just the opposite. Besides gaining merit through donation, that same scalpel image provides great motivation to leave the body quickly.

While reading Tisdale’s chapter titled “Bodies,” I began entertaining thoughts of a green burial, but after months of discussion, I ended up where we all started: with expedient cremations. Rosie wanted her ashes buried and a fragrant rose bush planted on top. Liv and I were more comfortable in the water and decided our ashes would best be left there, but not scattered to ride on the wind. We selected biodegradable urns imprinted with tiny footprints. Made of sand and vegetable gel, they dissolve in water within three days, leaving gentle waves to lap our remnants out to sea. 

By getting past the practical and emotional aspects surrounding death, Liv has found herself in a space of awe. 

“There’s a wow factor to dying that I can now embrace,” she said. 

Rosie no longer worries about who will care for her in later years. Without that insecurity, she’s left with a yearning to be as present for the dying process as possible. And I have found that my understanding of life’s importance as we reach toward enlightenment has been heightened. 

Our small sangha still meets monthly and is now studying bardo teachings in our ongoing attempt to create compassionate dying from compassionate living. As we have continued with our arrangements, we’ve reflected on what we gained from our meetings. We feel blessed for the profound level of intimacy and trust we now share. We have a deeper regard for other friendships and feel enveloped by an enhanced sense of community. And we all feel more cared for.

As Chagdud Tulku Rinpoche wrote in Life in Relation to Death: “Putting worldly affairs in order can be an important spiritual process. Writing a will enables us to look at our attachments and transform them into generosity.”

Complete Article HERE!