On Death and Dying: What the Dying have to teach Doctors, Nurses, Clergy and their own Families
... Among these, death stands as one of the most profound losses. Importantly, grief is a universal human reaction, but its expression can vary significantly based on cultural, social, and individual factors (Worden 2008;Kübler-Ross 1969;Stroebe et al. 2015). ...
... Stroebe et al. identify a type of grief known as "unresolved grief," which occurs when the relationship between the bereaved and the deceased was extremely close and dependent, there is a history of depression, often due to financial losses, and social support is lacking (Stroebe et al., 1993). When grief remains unaddressed, individuals may resort to unhealthy coping mechanisms such as substance abuse or self-destructive behaviours, which temporarily numb emotional pain but result in long-term negative consequences for both the individual and their loved ones (Kübler-Ross 1969). ...
... The initial stage of grief, often characterized by denial, becomes particularly challenging when individuals are faced with sudden and unexpected deaths, as seen during the COVID-19 pandemic. Pastoral accompaniment during this stage involves creating a safe and empathetic space for individuals to express their feelings, acknowledge their disbelief, and gradually come to terms with the harsh reality of the loss (Kübler-Ross 1969). Pastoral theologians, such as Emmanuel Lartey, emphasize the importance of understanding the cultural and spiritual dimensions of grief within the specific context of individuals, allowing for a more personalized and holistic approach to pastoral care (Lartey 2006). ...
This article explores the phenomenon of unattended grieving in the context of the COVID-19 pandemic in Botswana. It focuses on the integration of psychological and pastoral care approaches to provide psycho-pastoral accompaniment for individuals experiencing grief during this crisis. The article examines the unique challenges faced by individuals in processing their grief and proposes a comprehensive approach that combines psychological interventions with pastoral support. It is believed that by adopting the psycho-pastoral accompaniment approach, individuals in Botswana can effectively navigate the grieving process and find solace and healing beyond the pandemic.
... This finding is consistent with multiple critiques in the literature illuminating the hazards of applying and reifying models in work with the dying (Churchill, 1979;Kuczewski, 2004;Wright & Flemons, 2002). For example, Kuczewski (2004) observes that the most enduring point of On Death and Dying (Kübler-Ross, 1969) was embodied in the original subtitle: "what the dying have to teach doctors, nurses, clergy, and their own families" (Kübler-Ross, 1969). This subtitle ties in with the present research that highlights the need for the realization of difference through privileging the voice or state of the dying person. ...
... This finding is consistent with multiple critiques in the literature illuminating the hazards of applying and reifying models in work with the dying (Churchill, 1979;Kuczewski, 2004;Wright & Flemons, 2002). For example, Kuczewski (2004) observes that the most enduring point of On Death and Dying (Kübler-Ross, 1969) was embodied in the original subtitle: "what the dying have to teach doctors, nurses, clergy, and their own families" (Kübler-Ross, 1969). This subtitle ties in with the present research that highlights the need for the realization of difference through privileging the voice or state of the dying person. ...
This study presents an in-depth qualitative investigation into therapists’ experiences of working face-to-face with a person who has received a terminal cancer diagnosis. Semistructured interviews were conducted with six qualified, experienced therapists (range: 7–26 years of experience), and the resulting verbatim transcripts were subjected to interpretative phenomenological analysis. Three interrelated experiential themes were identified: “working in a liminal space,” “being with,” and “walking a line.” Participants described their sense of a demarcation of two worlds characterizing their lived experiences and how transitioning between the two worlds related to their overall well-being. A way of being with patients in the therapeutic relationship, emphasizing person-to-person contact, and wordless presence were highlighted. The therapists described how this work had affected their emotional and physical self and how they balanced different aspects of their lives inside and outside the cancer world. The results section gives a detailed account of these processes at work. Findings are then discussed in relation to relevant constructs in the extant literature.
... Research into people's reaction to unexpected changes in their activity, and how they negotiate these changes, has a long history, and scholars suggest several models where the changes tend to occur in stages (Lazarus & Folkman, 1984;Moos & Schaefer, 1993;Ponomarev, 1976). The model I utilise here was originally developed in the 1960s by the Swiss psychiatrist Kübler-Ross (2009). She studied psychological challenges people go through when their loved ones become terminally ill. ...
... For some, it was a very cognitive process of getting new insights, whereas others attached more emotional meaning to their sense-making processes, which, in the data, was indexed by adjectives, metaphors and idiomatic expressions they used. This finding echoes Kübler-Ross's (2009) note, in the preface to On Death and Dying, that the stages might differ slightly according to the people's individual experiences. ...
The challenges English language teachers face in pivoting to online teaching can facilitate teachers' engagement with technology in ways useful for teacher development. This conceptual article argues that if teachers make use of such inner drivers of their agency as motives, teachers become more reflective practitioners who are more self-determined in their engagement. Motives can be revealed in the analysis of a teacher’s perezhivanie – an instant psychological response to a challenge in context when teachers are forced out of their comfort zone. Appealing to perezhivanie might lead to teachers’ greater self-awareness, and help them to redesign their language classes to meet the demands of a new, technologically enhanced practice. However, as part of teachers’ inner worlds, motives, perezhivanie and agency are hidden from direct observation. Using a conceptual framework, the relationship between three notions is investigated and pedagogical implications for teacher development are suggested.
... Research into people's reaction to unexpected changes in their activity, and how they negotiate these changes, has a long history, and scholars suggest several models where the changes tend to occur in stages (Lazarus & Folkman, 1984;Moos & Schaefer, 1993;Ponomarev, 1976). The model I utilise here was originally developed in the 1960s by the Swiss psychiatrist Kübler-Ross (2009). She studied psychological challenges people go through when their loved ones become terminally ill. ...
... For some, it was a very cognitive process of getting new insights, whereas others attached more emotional meaning to their sense-making processes, which, in the data, was indexed by adjectives, metaphors and idiomatic expressions they used. This finding echoes Kübler-Ross's (2009) note, in the preface to On Death and Dying, that the stages might differ slightly according to the people's individual experiences. ...
The challenges English language teachers face in pivoting to online teaching can facilitate teachers' engagement with technology in ways useful for teacher development. This conceptual article argues that if teachers make use of such inner drivers of their agency as motives, teachers become more reflective practitioners who are more self-determined in their engagement. Motives can be revealed in the analysis of a teacher's perezhivanie-an instant psychological response to a challenge in context when teachers are forced out of their comfort zone. Appealing to perezhivanie might lead to teachers' greater self-awareness, and help them to redesign their language classes to meet the demands of a new, technologically enhanced practice. However, as part of teachers' inner worlds, motives, perezhivanie and agency are hidden from direct observation. Using a conceptual framework, the relationship between these three notions is investigated and pedagogical implications for teacher development are suggested.
... The change curve is based on the stages of grief proposed by Elisabeth Kübler-Ross in 1969 [82]. The work of Kübler-Ross was very influential on the way death, dying, and grief are considered in the US and beyond, although the concept of the stages of grief has been debated for a long time, with passionate views from both sides [83][84][85][86][87]. ...
... To an extent, this is because the change curve is mapping a group response to change, while the Kübler-Ross grief stages are aimed at mapping individual responses. This is possibly also why empirical confirmations of the change curve are more readily available [80,82,94], as opposed to the ongoing debate about the empirical accuracy of the Kübler-Ross grief stages. Nevertheless, there is still limited consistency in the terminology to describe stages on the change curve, which could be contributing to these empirical findings. ...
Responding to calls for climate action, this article develops and introduces a Sustainability Transition Framework (STF), which is a high-level interpretation of the complex dynamics dominating the current historical moment characterised by an aspiration for accelerated climate action and challenges with implementing change. This STF brings together and integrates a set of theories about change which were developed in different disciplines and not commonly discussed at the same time. The four key theories are: (1) sustainability transitions, transition management and related theories which consider the necessary change in sociotechnical regimes; (2) diffusion of innovation theory, which provides a high-level overview of patterns with uptake of innovation; (3) a change curve which explains complex emotional experiences when facing organisational change; and (4) a conceptualisation of the style cycle, which is commonly used in the history of art and architecture. These are visually depicted and integrated into a novel STF diagram. The STF presents one of the most comprehensive integrations of currently available knowledge on how change happens, which is essential for accelerated climate action. The STF helps understand individual or social group experiences. Through an improved understanding of the sustainability transition, the STF empowers climate action.
... According to Kubler-Ross, death acceptance is characterized by a sense of peace and understanding about the inevitability of death. It is not about giving up or feeling defeated; rather, it is an adaptive response wherein the individual acknowledges the reality of the situation and begins to make peace with it [6]. ...
Background
As global life expectancy increases, the need for palliative care grows. Recognizing the deeply personal and diverse nature of individuals’ end-of-life experiences, palliative care for home-dwelling patients requires a flexible and person-centered approach. This study explores the complex process of death acceptance as experienced by patients receiving palliative care at home.
Methods
Utilizing a qualitative, explorative, and descriptive design grounded in hermeneutic methodology, this study incorporates a secondary analysis of data derived from 13 in-depth interviews with home-dwelling patients in the palliative phase.
Results
The findings reveal that patients consider relationships with family and healthcare professionals crucial in their journey toward accepting death. While strong, supportive relationships provided peace and meaningfulness, they could also introduce emotional complexity. Trust, honesty, and supportive care were fundamental for patients to find meaning and maintain quality of life during this challenging process. Staying in familiar environments, particularly at home, increased patients’ likelihood of accepting their mortality. Participants noted that achieving peace and reconciling with death required balancing hope for life with acceptance of death.
Conclusion
This study highlights the complex process of death acceptance as experienced by patients receiving palliative care at home. Healthcare professionals can provide vital support by facilitating open conversations about fears and preferences related to death. Further research is needed to explore how end-of-life care can best support this intricate process.
... In seeking to further understand ecological grief, some researchers have turned to traditional models of loss and bereavement, developed to theorise and respond to interpersonal loss and grief (Pihkala, 2024). These models are often grouped loosely around four typologies (included here with path-breaking authors): stages (Kübler-Ross, 1969), tasks (Worden, 1983), developmental (Doka, 2002) and meaning making (Neimeyer, 2001). Over the years, these models have been reframed using constructionist perspectives that highlight the significance of individual meaning making when experiencing loss and bereavement (Gillies and Neimeyer, 2006). ...
The impacts of human activity on ecosystems are increasingly evident through ecological degradation and climate change. Despite this, in many jurisdictions across the world, action to address and curtail destructive human activities is slow and resisted at all levels. In this article, we suggest that this resistance is connected to deep ecological grief. We introduce a dual approach to understanding ecological grief, using concepts of unprecedented and unacknowledged grief. Unprecedented grief is felt in response to the loss of our ecosystems and unacknowledged grief connected to the anticipated loss of lifestyle necessary to curtail destructive human behaviour. Drawing upon an ecosocial work praxis, this article then explores how we can use these understandings of ecological grief to take action and make radical changes to prefigure healthier relationships with each other and our ecosystems.
... The Language of Movement in the Grief Literature Language used in both formative and contemporary grief theories and models strongly echoes the centrality of the concept of movement and motion in response to loss. Kübler-Ross (1969) proposed the term stages of grief, which alludes to movement within one's internal and external disposition to process and accommodate loss. Similarly, Worden's (2009) Tasks of Mourning refer to the importance of movement: from processing the reality of the loss, to adaptation and change, through to a new connection with what has been lost. ...
The concept of movement and flow reaches into the core of human existence, since nature teaches us its necessity as the seasons move and flow from one to the next. So too, the notion of movement is pivotal to the function of grieving, from the moment loss occurs through to that which is unfolding and becoming. This paper posits three fundamental elements of movement in grief: transience, transition, and transformation. These movements propel nuanced, active, and action-based micro and macro movements to induce healthy bereavement outcomes. Drawing upon the grief literature, clinical observation, and therapeutic reflection, this paper seeks to expand and deepen the therapist’s understanding of the grief movements and the interception of each with the client’s experience. Viewed from this perspective, it will enable the therapist to listen for, observe, hold, and honour the function of each grief movement in a way that enables the client to navigate the deconstructive landscape of loss through to a more integrated and whole experience of life and living.
... Hal-hal yang dulunya dapat dilakukan, saat dipenjara tidak lagi didapatkan disebut sebagai disenfranchised grief (Cesur-Soysal & Arı, 2022;Doka, 2008 Tahapan duka yang dialami oleh narapidana terorisme mirip dengan tahapan duka secara umum. Terdapat fase-fase yang boleh jadi tidak secara ketat berurutan, tetapi hampir selalu muncul dalam proses kedukaan, seperti penyangkalan, kemarahan, tawar-menawar, depresi, dan pada akhirnya penerimaan (Kübler-Ross, 2009). ...
... Hal-hal yang dulunya dapat dilakukan, saat dipenjara tidak lagi didapatkan disebut sebagai disenfranchised grief (Cesur-Soysal & Arı, 2022;Doka, 2008 Tahapan duka yang dialami oleh narapidana terorisme mirip dengan tahapan duka secara umum. Terdapat fase-fase yang boleh jadi tidak secara ketat berurutan, tetapi hampir selalu muncul dalam proses kedukaan, seperti penyangkalan, kemarahan, tawar-menawar, depresi, dan pada akhirnya penerimaan (Kübler-Ross, 2009). ...
... Worden's tasks of mourning theory (Everly & Lating, 2019). In 1969, a framework was developed by Kübler-Ross based on her research with dying patients who were receiving institutional care, identifying five stages of death and dying: denial and isolation, anger, bargaining, depression and acceptance (Kübler-Ross, 2009). More contemporaneous authors also approach this topic. ...
Abstract
Aim
To describe a synthesis of the experience related to the spirituality of those living a bereavement journey in primary qualitative studies.
Design
A systematic review of qualitative studies.
Data Source
A systematic review was carried out in March 2019 and was updated in January 2023. Searching was accomplished by an online database, such as CINAHL, MEDLINE, PsycINFO, MedicLatina, LILACS, SciELO and Academic Search Complete. The search strategy did not consider a timeline as an eligibility criterion. The quality of the studies was assessed, and a thematic synthesis was performed in this review.
Methods
A systematic review of qualitative studies was conducted according to Saini and Shlonsky's methodology.
Reporting Method
PRISMA checklist.
Results
The review included 33 articles. Most of the studies were phenomenological and focused on parents' and family experiences of bereavement. Seven significant categories emerged, which match unmet spiritual needs during the grieving process. Two major categories were identified regarding the role of spirituality in bereavement: Spirituality as a process and spirituality as an outcome.
Conclusion
In clinical practice, attention to spirituality and providing spiritual care is critical to guarantee a holistic approach for those experiencing bereavement.
Implications
The findings of our study could foster awareness that healthcare professionals should include the spiritual dimension in their clinical practice to provide holistic care to individuals, enhancing the healing process in bereavement.
... The study of grief has spanned disciplines and even species (King, 2013). Classical theories of grief include: the "Five Stages" model, describing a sequence of emotional states (Kübler-Ross & Byock, 1969); attachment theory-based descriptions of painful bond breaking (Bowlby, 1979); and the "Dual Process" model, describing oscillation between loss processing and restoration (Schut, 1999). More recently, models informed by neurobiology and/or behavioural neuroscience have suggested that learning (O'connor & Seeley, 2022;Boddez, 2018), representational change (Shear & Shair, 2005), competitive (Békés, Roberts, & Németh, 2023) and cognitive-behavioral (Maccallum & Bryant, 2013) processes play central roles in grief, and may have identifiable neural correlates (Gündel, O'Connor, Littrell, Fort, & Lane, 2003). ...
Grief is a reaction to loss that is observed across human cultures and even in other species. While the particular expressions of grief vary significantly, universal aspects include experiences of emotional pain and frequent remembering of what was lost. Despite its prevalence, and its obvious nature, the normative value of grief is puzzling: Why do we grieve? Why is it painful ? And why is it sometimes prolonged enough to be clinically impairing? Using the framework of reinforcement learning with memory replay, we offer answers to these questions and suggest that grief may have normative value with respect to reward maximization.
... As a result, they described four phases of mourning, including numbing, yearning, disorganization, and reorganization [4,5]. In 1969, in patients who face their own death, Dr. Kübler-Ross described five stages of grief (denial, anger, bargaining, depression, and acceptance) [6]. In 1999, Stroebe and Schut introduced the dual process model, which described two different stressors in bereaving individuals: loss-oriented (focusing on the deceased) and restorationoriented (dealing with secondary stressors, such as coping with finances) [7]. ...
... Der det å erfare å miste ikke nødvendigvis oppleves lineaert, faseinndelt og ender i aksept (jf. Kübler-Ross [1969] 2014), men kan vaere preget av en vedvarende intersubjektivitet, av bånd som ikke brytes. Brinkmann (2018) anvender en fenomenologisk tilnaerming til sorg: Ambisjonen er å utforske sorgens vesen som generisk, som noe man kan si noe allment om, et eksistensielt grunnfenomen som nnes i krysningspunktet mellom kjaerlighet og død (ibid. ...
I denne artikkelen utforskes to spørsmål: Hvordan erfares det å følge en som står nær, fram mot døden? Og, hvordan kan slike erfaringer forstås som fellesmenneskelige? Dette gjøres basert på et kvalitativt intervjumateriale og teorier om hvordan de nære relasjonene bidrar til å bestemme oss som menneskelige – på tvers av sosiale og kulturelle forskjeller. Utgangspunktet er en tendens til at det i forskning om «eldre innvandrere» og om hvordan skape likeverdige helse- og omsorgstjenester i møte med en mangfoldig sammensatt befolkning, fokuseres på kulturell forskjell og behov for kultur- sensitiv kompetanse. Samtidig kritiseres dette perspektivet for å være andregjørende, for å ha manglende oppmerksomhet om sammensatte maktforskjeller, og for å overse profesjonelles universelt anvendelige menneskekunnskap. I artikkelen analyseres et intervjumateriale med minoritetsnorske og majoritetsnorske etter- latte. De forteller om erfaringer med å følge en nærstående i siste fase av livet. En empirinær fortolkning av materialet synliggjør fellesskapet som trer fram i de ulike individuelle erfaringene, et fellesskap som er et tett vi – preget av kjærlighet, men også av avhengighet og forpliktelse. Det rommer pleie, omsorgs- og administrasjonsoppgaver. Og det rommer avstand til det de pårørende, på ulike bevissthetsnivåer vet; at den andre skal dø. Til slutt rommer dette vi’et også avskjeden. Erfaringene kan forstås som universelle og fellesmenneskelige basert på teori om nære og familiære relasjoner frie for mål-middel-rasjonalitet, men også basert på filosofen Martin Bubers tilnærming til at mennesket blir til som et Jeg ved å inngå i forhold til et Du – et forhold der man er uten noe bestemt formål, og ved å inngå i forhold til et Det – der den andre forstås som et objekt. Å følge noen i den siste fasen av livet, gjennom ekstremhverdager, utfordrer gjensidigheten i tette og nære Jeg-Du-relasjoner.
... They stated that they would like to be told if they have a serious condition, but not with hope. This reinforce the importance of access the patients´ perceptions and values and to train the doctors how to prognosticate and emphatic communication [14]. ...
Background
Life expectancy in recent decades has increased the prevalence of chronic diseases in the population, requiring an approach to new health topics, such as discussions on quality of life and expectations about death and dying. The concept of advance directives (ADs) gives individuals the opportunity to make known their decisions about the treatments they would like to receive at the end of life. Despite the recognition of relevance in clinical practice, the applicability of the concept presents challenges, including establishing the appropriate prognosis for each patient and the ideal time to approach the patient. Some prognostic tools were developed, such as the surprise question (SQ): “Would you be surprised if your patient died in 12 months?” , which is used in some clinical settings to predict patient deaths and to make decisions regarding ADs. The main objective of the present study was to evaluate the behavior of second-year resident physicians (PGY-2) when the SQ was applied.
Method
In our observational study, from July 1, 2016, to February 28, 2017, (PGY-2) in the Internal Medicine Residency Program (IMRP) applied SQ to all patients with multiple and varied chronic no communicable comorbidities, who were followed up at the general medicine outpatient clinic (GMOC) of a tertiary university hospital in São Paulo- Brazil. The frequency of the outcome (death or non-death within 12 months) was analyzed by correlating it with the clinical data (impact of the studied variables).
Results
Eight hundred forty patients entered the study. Fitfty-two of them (6.2%) died within one year. PGY-2 predicted that two hundred and fourteen patients (25.5% of total) would die within a year (answer No to SQ), of which, 32 (14.9%) did so. The correct residents’ prognosis for the subgroup of 626 patients (answer “Yes” to SQ) was NPV = 96.8% (CI = 95.4%-98.2%) and PPV = 14.9% (CI 10.1%-19, 6%). Answering “Yes” to SQ correlated negatively to addressing AD while the outcomes death and the answer No to SQ were positively correlated, according to the number of comorbidities.
Conclusion
The SQ, in addition to care, contributed to health education, communication and care planning shared by the doctor and patient.
The aim of this article is to explore the role of Indigenous digital game creation at the time dramatic environmental and ecological changes. Our study focuses on the river- human relations of Sámi people in the Ohcejohka (Utsjoki) area, Northern Fennoscandia, which has recently faced a radical decline in salmon stock. We analyze the creation of two little digital games made in Finnish Sápmi in 2023 - The Story of the Rainbow Salmon (Laiti 2023a) and The Rainbow Salmon Talks With Fish (Laiti 2023b) - by employing a decolonial and Indigenous autoethnographic approach. The results showed that the two games discussed did not only become makeshift playgrounds for expressing luossamoraš (salmon grief), but also involved creative grief towards survivance in a larger environmental, cultural, and political context and the sustainability situation faced by the Sámi on the River Deatnu. The game creation goes beyond expression, and is also about reciprocal relations of beings, both humans and more-than-humans.
Intimate relationship breakups can cause a great deal of psychological suffering. The purpose of this study was to develop and evaluate the Breakup Grief Scale (BGS) for Pakistani young adults. Data of 262 participants (all above the age of 18) was collected from different cities of Punjab, Pakistan using convenient sampling technique. SPSS was used for determining factor structure through exploratory factor analysis (EFA). Three factors were identified: separation distress (3 items), impulsive reaction (4 items), and emotional numbness (6 items). The Cronbach's alpha of scale was 0.84, indicating good internal consistency. These results imply that the BGS is a valid instrument for evaluating young people' grief related to intimate relationship breakups. The scale offers a focused way to gauge post-breakup issues, which has significant ramification for mental health practitioners. The scale should be further validated across a range of demographics in future research.
TransGenre is a reconsideration of genre theory in long-form fiction through transgender minor literature in the US and Canada. Using four genre sites (the road novel, the mourning novel, the chosen family novel, and the archival novel), this Element considers how the minoritized becomes the minoritarian through deterritorializing generic conventions in fiction to its own ends. In so doing, TransGenre proposes narrative reading practices as strategies of the minor to subvert, transgress, and reappropriate the novel's genealogy and radical future prospects. A range of fiction published in the last decade is deployed as largely self-theorizing, generating its own epistemological, thematic, and formal innovations and possibilities, revealing cisheteronormative underpinnings of generic categories and turning them in on themselves.
Services for children within the Autism Spectrum in Malta have been improving. One recent new development has been the screening for autism of all 18–month–olds. However, there is a continuing need for monitoring how families are being served. This study explored Maltese and Gozitan parents’ experiences of the journey toward and following their child’s diagnosis within the autism spectrum. The study adopted a qualitative approach. Semi–structured interviews were conducted with three Maltese and three Gozitan families whose children had been diagnosed in the previous five years. Three main themes were identified through reflexive thematic analysis of the data: Firstly, it was found that the parents had a hard time struggling to understand and accept their child’s diagnosis, all being shocked and saddened by the diagnosis, although the experience was extenuated by the different parents' expectations and how the diagnosis was delivered. Secondly, parents felt a lack of emotional support during and after the diagnosis which they mainly found in sharing the challenge with other
parents of children with autism. And finally, while all parents called for improvement of services and societal acceptance, Gozitan parents reported specific difficulties in obtaining support and suffered from stigma. The
study highlights the importance of early screening and intervention together with more professional guidance and support for parents.
Keywords: autism spectrum condition, diagnosis, parents’ experiences, support, services
Ölüm, her canlının mutlaka yaşayacağı temel ve evrensel bir deneyimdir. Ölüm anında ve ölümden sonra ne olacağı ile ilgili bilinmezlik konunun kaygı verici olmasına sebep olabilmektedir. Ölüm karşısında çaresiz hisseden birey bu stresle başa çıkmak için çeşitli yöntemler kullanmaktadır. Dinî inanç ve ritüeller; özellikle ahiret inancı bu yöntemlerdendir. Ahiret kavramı ölümden sonraki yaşama ve ölen kişinin ruhunun ölümden sonra da varlığını devam ettireceğine dair bir açıklama sağlar. Ancak bu inançların etkisi, bireyin inançlarına, kültürel arka planına ve kişisel deneyimlerine bağlı olarak değişiklik gösterebilir. Bu çalışmanın konusu ahiret inancının ölüm kaygısı ve yasla başa çıkma yöntemleri üzerindeki etkilerini incelemektir. Bu bağlamda, ölüm kaygısının inançlı ve inançsız bireylerde nasıl farklılık gösterdiğinin ve ahiret inancına sahip olmanın ya da olmamanın yas sürecini nasıl etkilediğinin, her iki grup açısından karşılaştırmalı olarak incelenmesi amaçlanmıştır. Nitel araştırma yönteminin kullanıldığı bu çalışmada veri toplama aracı olarak yarı-yapılandırılmış mülakat tekniği kullanılmıştır. Katılımcılar amaçlı örneklem ve kartopu örneklem yöntemleri ile belirlenmiştir. Mülakatlardan elde edilen veriler içerik analizi ve betimsel analiz metotları ile incelenmiştir. Elde edilen sonuçlara göre inançsız bireyler, ölümün doğal bir süreç olduğunu kabul ederek daha hedonist bir yaklaşım sergilemektedirler. Ölüm kaygıları daha çok “geride bırakılanlar, sevilenlerin ölümü, yok olma korkusu, acı çekme korkusu ve ölümün zamanı, yeri ve şekli” gibi konularda yoğunlaşmaktadır. İnançlı bireyler de aynı kaygıları taşımanın yanında ek olarak ahirete hazırlık ve kabir azabı gibi dinî temelli korkular yaşamaktadır. İnançsız bireyler “dikkat dağıtarak, kaybedilen kişiyi anarak ve yalnız kalarak” yas süreciyle başa çıkmaya çalışmakta iken inançlı katılımcılar bunların dışında “inkâr etmek, dua etmek ve Kur’an okumak” gibi yöntemlerle yas sürecini yönetmektedir. Literatürün tersine cenaze ve defin ritüelleri inançlı ve inançsız bireylerde yaslı kişinin ihtiyacı olan mahremiyet ve sükuneti ihlal edip dikkat dağıtarak olumsuz duygulara yol açabilmektedir. Bununla birlikte bir yakınını kaybeden kişi, ailedeki rollerin değişmesiyle daha fazla stres ve keder hissedebilmektedir; çünkü sevilen kişinin kaybıyla birlikte çocukluk anıları, yaşam tarzı, kimlik, yakınlık, anlam duygusu ve güvenlik gibi birçok önemli şey de kaybedilmiş olur. Bunun yanı sıra ölümle yüzleşmenin kişisel gelişimi ve dönüşümü destekleyebileceği de ulaşılan sonuçlar arasındadır. Bir yakını kaybetmek her ne kadar acı verici bir deneyim olsa da hissedilen keder ve üzüntü büyümeyi ve gelişmeyi teşvik edebilir. İnançlı ve inançsız bireylerin ölüm ve yas sürecine bakış açıları farklılık gösterse de her iki grup dünyadan kopmama isteği taşımaktadır. Bunun yanında, yas sürecinde duygusal ve sosyal desteğin niteliğinin önemli olduğu vurgulanabilir.
The emotional trauma of grief can be disabling. The Biblical story of Ruth and Naomi is a metaphor for better understanding the relationship between grief and faith. The grief/faith relationship will be examined from several different points of view. This article will explore the theory and hypothesis of whether or not a person involved in an active Christian life will experience a strengthening of their faith because of the grief/faith relationship. The research method used to gain information about the grief/faith relationship was Thomas Groom’s shared Christian praxis. First Baptist Church, Augusta, Georgia (USA) has for 26 years (1998) conducted Grief Ministry Workshops. In these workshops, participants share about their grief/faith story through writing and verbally engaging in group dialogue. The information gathered from these many years of ministering to and consulting with these workshop participants has been very beneficial to examining the influence grief has on faith and faith has on grief. This article will address the Biblical and Theological interpretation of the grief/faith relationship, as well as the Psychological and Sociological dimensions of grief and faith. The concept of Reframing grief will be discussed in detail. Theodicy and Free Will are theological issues that have a major influence of grief. These concepts will be explored as they impact the grief/faith relationship. The article will conclude with a critical analysis of whether or not the shared Christian praxis approach is an effective method in gathering the needed information for a study of the grief/faith relationship
Piştî gelek trajedîyên ku di sedsala nozdehan da pêk hatin, têgeha "trawma"yê ji maneya ‘birîna laşî’ maneyeke firehtir û di heman demê da pîvaneke navdîsîplînî jî bi dest xist. Nîqaşên li ser têgeha trawmayê her ku çû berfirehtir bûn. Ji bo danasîna şert û mercên psîkolojîk hat bikaranîn ku berê nehatibûn teşxîskirin. Qazîyên ku ji Şerê Cîhanî yê Yekem û yên ku ji Vîetnamê vegerîyabûn; şahid û mexdûrên Holokoustê, kolonîzekirina Afrîkayê û postkolonyalîzm, gelek şerên berdewam, statuya gelên bindest, şexs û kolektîfên xwedî dezawantaj, guhertinên avûhewayê, femînîzm û gelek meseleyên civakî yên din bûn fokûsa xebatên trawmayê. Lêkolîner û rexnegiran, ji xeynî psîkolojî û psîkanalîzê di gelek warên din da jî gelek mesele di çarçoveya trawmayê da hilsengandin. Yek ji wan qadan jî edebîyat bû. Bi taybetî li gorî lêkoler û rexnegirên edebîyatê, hêza edebîyatê hebû ku bûyerên trawmatîk û bandorên wan ji konteksta wê ya rasteqîn derxe û di nav fîksîyonê da temsîl bike; aqlêselîm û empatîyê saz bike; bandora pakkirinê ya vegêranê bi kar bîne, nivîsê û xwendinê wekî alaveke şîfayê bi kar bîne. Mafê axivtinê bide êndin. Di vê xebatê da hat armanckirin ku di çarçoveya lêkolînên trawmayê da pênc romanên Bextiyar Elî yên bi navê Hinara Dawî ya Dinyayê, Qesra Balîndeyên Xemgîn, Êvara Perwaneyê, Bajarê Mosîqarên Spî û Apê Min Cemşîdxan Ku Hertim Bê Li Ber Xwe Dibir di konteksta rêyên pakkirina trawmayan da bên hilsengandin. Ev xebat di her pênc romanan da rêyên pakkirina trawmayan çi ne, wan rêyan vedikole û pê ra jî trawmaya van romanan vedikole bê ka ji bo pakkirina trawmaya gelekî çi erkê didin ser pişta xwe. Di encamê da eşkere bû ku karakterên Elî tu caran derfetên therapeutic (terapotik) û psîkyatrîk ên pakbûnê bi dest naxin û bi rêya: rêwîtî, hogirtî, şîngirêdan û nivîsîne pak dibin.
Grief is a response to the loss of a person or something that belongs to a particular person or group. The effects of grief may include loss of concentration or physical problems that have emotional, behavioral, philosophical, or social dimensions. There are different types of grief, including collective grief, unrecognized grief, and anticipatory grief. In this chapter, the definition and classification of grief and children’s understanding of grief at different developmental ages will be discussed.
Both Yewande Omotoso’s An Unusual Grief (2022) and Onyi Nwabineli’s Someday, Maybe (2022) address the shattering effects of grief after the sudden and tragic loss of a loved one to suicide. They tackle “the ugliness” and “the untidiness” of grief and question the possibility of finding any consolation in this context. First, I analyse the stakes behind both diasporic writers’ exploration of the shattering “desolation” that grief represents, by delving into the formal elements that enable them to articulate desolation and trauma. I then explore issues related to repairing, caring and consoling in both novels by taking a look at the tears that are shed and the modalities of this time of and for consolation, before I finally take a look at the metaphor of excavation as the main characters search for meaning and, possibly, comfort, after the aforementioned loss. The issue of the (im)possibility of “closure” will be raised as the characters’ excavating endeavour aims to “unravel the mystery” of these deaths, notably through working and writing through loss and grief.
This chapter is about technological disasters and psychosocial adjustment related to grief.
The expression of grief in social media is a complex and multi-layered issue that is ever present in our lives, especially with the increase in social media engagement. In this study, we interviewed 10 bereaved parents around their experiences of social media as vehicle to express their grief following the death of a child. We also interviewed 10 people who posted on sites offering bereavement support and examined multiple social media sites dedicated to grief and loss of a child. Guided by Gadamerian philosophical hermeneutics, we developed several interpretations of this complex and complicated relationship of grief and social media. In this paper, we discuss some of our findings around interpretations of relevant emotion, honoring the deceased, and seeking orientation in a changed world. Advice from bereaved parents is offered to others with similar losses and to those posting on bereavement sites. In the end, we are faced with the interpretation that this relationship of social media and grief is many things, but it is never “neutral.” Keywords: Grief, social media, hermeneutics, Gadamer
The opening chapter provides important historical, technological, and educational context, situating generative AI within the evolving timeline of learning innovation. It examines the pedagogical shift from instructor-led to student-centred approaches, locating generative AI within this context and making the distinction between other previous forms of AI and generative AI and sets the reader up for the pathway that follows.
Kasus remaja yang hamil di luar nikah sangat berdampak negatif baik dari sisi kesehatan mental maupun gangguan lainnya yang dapat dirasakan selama kehamilan dan setelah kehamilan. Salah satu permasalahannya adalah mengenai penerimaan mereka yang negatif terhadap diri sendiri. Penelitian ini bertujuan untuk mengetahui proses penerimaan diri pada remaja yang hamil di luar nikah di Tobelo, Kabupaten Halmahera Utara. Peneliti melakukan studi kasus pada tiga remaja yang mengalami kehamilan di usia remaja. Data dikumpulkan melalui wawancara semi-terstruktur kemudian dianalisis menggunakan model analisis interaktif. Hasil penelitian menunjukkan bahwa proses penerimaan diri remaja yang hamil di luar nikah dari ketiga kasus memiliki tahap yang serupa. Ketiga remaja tersebut harus mengatasi rasa bersalah, ketakutan, dan kecemasan terkait masa depan mereka. Dukungan dari keluarga, teman, dan sumber-sumber lainnya dapat memainkan peran penting dalam membantu remaja mengatasi tantangan tersebut. Seiring berjalannya waktu partisipan dapat melakukan penerimaan diri yang baik, menerima kelebihan dan kekurangan yang dimiliki, dan memiliki pandangan positif dalam memaknai kehidupan yang dijalani. Studi ini merekomendasikan penguatan peran orang tua dan keluarga agar menjadi jaring pengaman dan pencegah terjadinya kehamilan di luar nikah pada remaja.
The COVID-19 worldwide pandemic shed light on gender disparities for mothers who had to work from home, anxiety from use of dating applications, compounded racial disparities, and counselor burn-out. This chapter presents the multifaceted impact of the COVID-19 pandemic on mental health of individuals as well as the counseling profession which will be presented in detail throughout this book. Recommendations are also shared to support the mental health of clients impacted by grief from the COVID-19 pandemic. The recommendations are not only beneficial for practicing counselors and clinicians, but also for students in counselor education related programs, so discussion questions are included at the end of the chapter.
Those who lost loved ones to illness other than COVID-19 during the pandemic may have experienced feelings of confusion, isolation, and loneliness. Losing a spouse during the COVID-19 pandemic was a phenomenon. As society feared the coronavirus, some individuals fought deadly cancer diseases. Victims of cancer may not have received the proper and due medical care during the pandemic due to limited hospital beds, priority of care given to COVID-19 patients, or there may have been reduced medical staff. The author shares her personal story about her connection to group of women who met each other after the loss of their husbands to cancer during the COVID-19 pandemic. This chapter reviews the benefits of creating support groups after the COVID-19 pandemic, and counseling implications of how grief support counseling groups are proven to be compassionate, encouraging, resourceful, comforting, and life changing.
This study examines the archetypal stages of human responses to fear and anxiety during pandemics and epidemics in Edgar Allan Poe’s “The Masque of the Red Death,” Amir Tag Elsir’s Ebola 76, and COVID-19. Pandemics and epidemics elicit a range of psychosocial response mechanisms in individuals due to innate and unmanageable feelings of fear and uncertainty. In the face of chaotic circumstances, the human collective psyche exhibits contagious horrors that are both random and overwhelming. However, these reactions follow historically patterned prototypical stages that significantly disrupt human ontological existence's apparent peace, harmony, and rhythm. The manifestation of this division became apparent during the COVID-19 pandemic, particularly during periods of confinement, when the fear of the virus gradually infiltrated even the smallest aspects of social life. Notably, the selected narratives accurately depict the various stages of human responses to pandemics. The stages are represented in Poe’s story as disapprobation, surprise, horror, and disgust, and in Elsir’s novel as shock, denial, acceptance, and hope. These phases unveil a comprehensive and emotional engagement with the human experience of pandemics and epidemics, offering a descriptive and anticipatory portrayal of the imminent social, psychological, and cultural calamities when the COVID-19 pandemic began to unpredictably ravage the world.
Experiencing the onset of (invisible) chronic illness in emerging adulthood prompts a unique grieving process that is disenfranchised due to social discourses that sanction grief to death-related loss. Guided by relational dialectics theory, the present study analyzes the retrospective narratives of 57 emerging adults with acquired invisible illness (e.g., chronic overlapping pain conditions, autoimmune disease) about their meanings of grief. We interrogate competing discourses of grief to illustrate how participants make meaning of invisible, chronic illness and its resulting losses. Contrapuntal analysis led to the identification of a dominant Discourse of Grief as a Tsunami (DGAT) and marginalized Discourse of Grief as Waves (DGAW). The interplay of these discourses constructed meaning through dialogically contractive practices, synchronic interplay, and dialogic transformation. We offer implications for critical interpersonal and health communication theorizing and practical applications for individuals wading through the unique grief of chronic illness. Limitations and future directions are discussed.
This article combines the expertise of games studies scholars, medical ethicists, and clinical psychologists to analyse representations of grief in contemporary video games. Grief is a universal human experience, but navigating its psychological, social, and embodied effects can be a challenging task. Constructionist approaches to grief therapy emphasise the importance of metaphors for understanding the experience of loss (Nadeau 2006; Young 2008; Neimeyer 2010; Southall 2013). Paying attention to the metaphorical language used by a client can provide a therapist with key information about the client’s personal and cultural perspectives and world view. Equally, a therapist can work with clients to devise metaphors that shift their perspectives and aid the process of meaning-making. Video games provide players with new metaphors to express and explore grief. Since video games communicate across audio, visual, verbal, haptic, mechanical, and performative modes, they can offer a complete gestalt that touches on the physical, emotional, practical, and systemic impact of loss. In this article, we survey the multimodal metaphors for grief that appear in 14 commercial-off-the-shelf (COTS) video games and identify recurring tropes and themes. We consider 1) what is illuminated by these metaphors? 2) what is obscured by these metaphors? and 3) what are the therapeutic implications of these metaphors? We conclude with a set of recommendations for game developers who want to design ‘serious games’ that explore emotionally fraught topics, and a set of recommendations for grief and bereavement therapists seeking to integrate video games into their practice.
Cet article examine le quatrième livre illustré de Lamia Ziadé, Mon port de Beyrouth (2021) dans lequel l’auteure-dessinatrice raconte l’explosion du 4 août 2020 qui a fait 215 victimes, plus de 6,000 blessés, détruit 20 pour cent de la capitale libanaise et laissé 300,000 personnes sans domicile. Créé sous le choc de la catastrophe et dans l’urgence de témoigner, ce récit graphique raconte les premiers moments de la tragédie et les semaines qui suivent. En m’appuyant sur le modèle conceptuel d’Avril Maddrell (2016), je propose de cartographier l’expérience de la perte, du deuil et du souvenir dans trois types d’espaces: les espaces physiques, les espaces incarnés psychologiques du corps et de l’esprit et les espaces virtuels. Dans chacun de ces espaces, je montrerai comment s’entrecroisent des cartographies individuelles et collectives; l’œuvre elle-même devenant à la fois l’incarnation et la sublimation d’un travail de deuil individuel et un site de commémoration (collective) des victimes, soit un lieu de mémoire dans lequel s’ancrent le désir de justice et le refus d’oublier.
A motivação para a implementação de projetos em organizações vem de uma transformação esperada, seja ela por fatores internos, externos ou ambos, e consequentemente gerando mudanças para as pessoas envolvidas direta ou indiretamente. Tais mudanças e o impacto que gera nas pessoas, devem ser observadas e trabalhadas durante a gestão de projetos, dentro de uma efetiva gestão de mudanças, sendo parte fundamental para uma melhor implementação e de sucesso de um projeto. Assim, é crucial realizá-la de maneira estruturada e com metodologias e ferramentas que sejam facilitadores para percorrer o caminho e atingir o resultado esperado. Determinar o sucesso de um projeto vai além da entrega no prazo, de acordo com o escopo, dentro do orçamento e na qualidade esperada. Trata-se de uma experiência completa para as pessoas envolvidas durante esse processo de transformação, impactando fortemente no resultado, o qual ainda que seja mais interno, pode afetar a experiência dos clientes de cada organização.
This paper explores the experiences of people who blog about their own terminal illness and dying through the lens of anticipatory grief. Anticipatory grief is a concept which is frequently applied to those people who will be bereaved by death, rather than those who are themselves dying. Ethnographic content analysis of terminal illness blogs of two Australian women clearly narrate experiences of loss and grief which can be understood through the frame of anticipatory grief. Yet they also document positive experiences of growth and connection which can be conceptualized as resilience rather than a demonstration of denial of death.
Da kein Abstract des Artikels vorhanden ist, finden Sie hier den Beginn der Einleitung: Sterben und Tod gehören zum Altersheim – schon immer. Aber was verändert sich, wenn plötzlich die ganze Welt von Corona spricht? Mit dieser Frage begann ich dieses Projekt. Hinter der Aussage «wenn plötzlich die ganze Welt von Corona spricht» verbirgt sich meine Ausgangsthese: Das Thema Corona ist unumstritten eng verknüpft mit den Themen Sterben und Tod. Was passiert also, wenn der gesellschaftlich verdrängte und in Institutionen verfrachtete Tod plötzlich omnipräsente öffentliche Aufmerksamkeit erlangt? Wird dann anders über den Tod gesprochen, zumal von Menschen, die aufgrund ihres Zuhauses schon vertraut mit ihm sind?Also machte ich mich auf und startete den Versuch, mit zwei Altersheimbewohner*innen das Unaussprechliche zu besprechen: die Endlichkeit des Lebens. Einen Stütz- und Orientierungspunkt bildete bei diesem Vorhaben folgende Forschungsfrage: Wie sprechen Altersheimbewohner*innen im Kontext von Corona über das Sterben und den Tod? Und was sagen sie? Die exemplarischen Erkenntnisse, die ich auf diesem Weg gewann und in diesem Beitrag mitteile, nahmen unbeabsichtigte Wendungen und führten vom Sterben ins Leben zurück.
Da kein Abstract des Artikels vorhanden ist, finden Sie hier den Beginn der Einleitung: Corona ist die tägliche Fallzahl in den Nachrichten, eine Sterberate, die sinkt und steigt, wie es ihr gefällt. Corona verspeist dein Sparschwein, leert die Kassen des Bundes. Corona ist die erste weltweite Pandemie des neuen Jahrtausends und doch für viele nur eine einfache Grippe. Corona ist der Pizzalieferservice auf menschenleeren Strassen. Corona füllt die Intensivstationen und leert die Altersheime. Man kann Corona leugnen, bekämpfen, eindämmen, doch nicht vergessen. Wir sind coronamüde Covidioten, Schlafschafe und Querdenker, die versuchen, ihren Alltag mit der Pandemie zu arrangieren. Die Lebensumstände, welche durch Corona beeinflusst werden, sind vielfältig, doch das Virus selbst entzieht sich unserem Verständnis. Während die Krankheit für die einen tödlich ist, entwickeln andere nicht einmal Symptome.
The weight of grief is heavy on both patients with terminal illness, and their loved ones. We are now aware that grief is not limited to the time of death—grief reactions begin to occur at the time of diagnosis of terminal illness and evolve over time, impacting the patient and family unit in a variety of ways. Loss of what life “could have been” with better health, decline in physical functioning due to illness, and loss of identity and role within the family or community all play a part in the grieving process.
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