To ascertain potential ecological and landowner benefits of non-conventional agricultural systems, this project was designed to monitor cattle production and mourning dove (Zenaida macroura) utilization of land areas that allowed grazing cattle to harvest corn planted with no-till methods. In 2005-2008, study sites were located in four counties of MS, including four steer/heifer-grazed and harvested corn fields (SHS) and four conventionally-managed and combine-harvested corn fields (CHS). Vegetation characteristics, residual grain quantities, and use by doves were measured on SHS and CHS. Steer average daily gains (ADG), quality grades, and feedlot days were compared to traditional cattle production methods. Mourning dove numbers were greater on SHS than CHS during all study years and site locations (F=37.19, df=1, P=0.001). Biomass of residual corn kernels on the soil surface was greater on SHS compared to CHS in the fall (t=7.22, df=8, P= 0.001). Percentage coverage of grasses and forbs was greater in SHS than CHS in fall following harvest of corn with grass/forbs coverage being >10% in SHS and <5% in CHS. Throughout all seasons, percentage of bare ground was greater on CHS (50% - 80%) compared to SHS (1%-13%). Among average daily gains of grassed, corn-grazed, and feedlot fed cattle, a significant difference was detected (x2 = 8.45, df = 2, P = 0.002). Corn-grazed ADG was greater than bermudagrass-grazed but less than MS steers in the feedlot. Comparing conventionally-produced cattle of comparable characteristics to corned cattle used in my study, a significant decrease in feedlot days (Z =-1.83, P = 0.033) with no difference in quality grades of meat (Z = -0.65, P = 0.256) in no-till corn-grazed cattle was indicated. After offsetting costs of field preparation, fencing, and cattle maintenance, landowners using this production system can potentially increase income by at least $450/ha from fee/lease of corn fields for hunting and production of quality beef cattle.

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<p>In <em>Being and Time</em> Martin Heidegger explores the role that death plays in our lives and consequently the impact that the death of others has on the lives of those around them. Since Heidegger understands our existence to be structured by our being toward death and our being in the world with others, the impact of death on society will inevitably play a significant role.</p> <p>In this thesis I investigate the disconnect that exists between the traditional literature on death and mourning as developed by theorists like Elizabeth Kubler-Ross and others and the experiences of mourners themselves. I argue that the disconnect that exists points to and deep seated confusion about the death of the self and the death of others</p> <p>I identify some of the striking commonalities in the experiences of mourners and the lack of recognition of these experiences in the traditional literature. I also examine the role of traditional mourning practices and the impact they have on the mourners experience.</p> <p>I maintain that collectively we are profoundly confused about how to deal with the deaths of others, and the lack of modern western mourning practices is evidence of this. However, I believe that individually, we have some understanding of how to approach the death of another, and that this becomes evident when we are forced to experience this loss. I argue that a Heideggerian understanding of death and mourning more accurately represents the experience of the death of others and, if endorsed, would allow for a more personal experience of mourning because of Heidegger’s unique understanding of the role death plays in our lives and the significance of other people in our lives.</p> / Master of Arts (MA)

Thesis ((M. A. (Clinical Psychology)) --University of Limpopo, 2017. / The study explored the psychological meaning of mourning rituals in Botlokwa community, Limpopo Province. The study focused on identifying and describing the types of mourning rituals observed and performed by the participants after the loss of a loved one. Furthermore the study explored the subjective meaning the participants attach to the mourning rituals so as to identify and articulate the psychological themes embedded in the mourning rituals. A total of ten participants (male = 5; females = 5; aged between 40 and 60) were selected using the purposive sampling method. Data were collected using semi-structured interviews. Thematic content analysis method was used to analyse the data. The three major themes that emerged during data analysis were; a) The types of mourning rituals observed and performed after the death of a loved one; b) the subjective meaning that the bereaved attach to the mourning rituals and c) the psychological meaning embedded in the mourning rituals observed and performed after the death of a loved one. The findings of the study suggest that the mourning rituals performed by the Batlokwa people have significant psychological meanings. These include assisting the bereaved to cope with the death of a loved one, strengthening the bereaved and ensuring that the bereaved are healed and accept the death of a loved one. The study results further shows the different subjective meanings that the bereaved attach to the mourning rituals performed. Furthermore the findings of the study suggest that the participants perform mourning rituals in order to prevent them from misfortunes, illnesses, bad luck and to remove what is perceived as a “dark cloud” hanging over them after the death of a loved one. The findings further suggest that the bereaved benefit psychologically from performing the mourning rituals. One of the benefits is having to let go of the deceased with the knowledge that their loved ones’ soul is resting in peace. The study is concluded by, among others, recommending that psychologists familiarise themselves with different cultural groups and different ways of grieving and mourning within different cultures in order to better understand patients’ different mourning processes. / NIHSS scholarship

Paul Hindemith traveled to London in 1936 intending to give the British premiere of his concerto for viola and chamber orchestra titled Der Schwanendreher on 22 January. The premiere--and much else--was put into question a few minutes before midnight on 20 January 1936, however, when King George V passed away. The next day, Hindemith worked from 11:00 A.M. - 5:00 P.M. composing Trauermusik (Music of Mourning) for solo viola and string orchestra as a tribute to the recently deceased King of England. Thus, the circumstances surrounding the compositional origin of this piece invite a discussion of mourning in both a historical and musical context. In this paper, I will touch on issues such as how mourning defines us as humans and how emotions associated with mourning can be represented in music and experienced by the listener. I will illustrate how mourning helps us to understand the meaning of Trauermusik when it was written and first performed in 1936, following the death of King George V. To do this I will use Maurice Blanchot's ideas from his La Communauté inavouable, specifically his discussion of how death and mourning help to both define humans and bring them together into a community. Having established this critical framework, I will then provide a hermeneutic reading of Trauermusik, using analytical insights based on Hindemith's use of the 0167 pitch collection as my evidence. At the heart of my thesis is the belief that combining both historical insights and detailed analytical knowledge of Trauermusik will heighten the listener's experience of the piece to a greater extent than either perspective could on its own. / text

As the impacts from anthropogenic climate change are felt around the globe, people are increasingly exposed to changes in weather, temperature, wildlife and vegetation patterns, and water and food quality and availability. These changes impact human health and well-being, and resultantly, climate change has been identified as the biggest global health threat of the 21st Century. Recently, the mental health impacts emerging from these changes are gaining increasing attention globally. Research indicates that changes in climate and environment, and the subsequent disruption to the social, economic, and environmental determinants of mental health, are causing increased incidences of mental health issues, emotional responses, and large-scale socio-psychological changes. Inuit in Northern Canada have been experiencing the most rapid climatic and environmental changes on the planet: increased seasonal temperatures; decreased snow and ice quality, stability, and extent; melting permafrost; decreased water levels in ponds and brooks; increased frequency and intensity of storms; later ice formation and earlier ice break-up; and alterations to wildlife and vegetation. These changes are decreasing the ability of Inuit to hunt, trap, fish, forage, and travel on the land, which directly disrupts their health, and is negatively impacting mental and emotional health and well-being. Through a multi-year, exploratory, qualitative case study conducted in Nunatsiavut, Labrador, Canada representing the first research to examine the mental and emotional health impacts of climate change within a Canadian Inuit context, Inuit indicated that climate change was impacting mental health through seven interrelated pathways: strong emotional responses; increased reports of family stress; increased reports of drug and alcohol usage; increased reports of suicide ideation and attempts; the amplification of previous traumas and mental health stressors; decreased place-based mental solace; and land-based mourning due to a changing environment. Data for this research was drawn from 85 in-depth interviews and 112 questionnaires conducted between October 2009 and October 2010. These findings indicate the urgent need for more research on climate-change-related mental health impacts and emotio-mental adaptive processes, for more mental health support to enhance resilience to and assist with the mental health impacts of climate change, and for more mitigation and adaptation policies to be implemented. / Social Science and Humanities Research Council (SSHRC) Joseph-Armand Bombardier Canada Graduate Scholarship (2008-2012); Health Canada's First Nations and Inuit Health Branch's Climate Change and Health Adaptation in Northern First Nations and Inuit Communities Program (2010-2012); Nasivvik Centre for Inuit Health and Changing Environments (2009-2011); and the Nunatsiavut Government's Department of Health and Social Development (2010-2011).

This doctoral dissertation's topic is mourning in people with intellectual disabilities who have lost a loved one. The research focuses mainly on the loss of parents, but also includes the loss of other people, such as grandparents. By loss we mean death, but the results of the work can also be used for losses of a different nature. The aim of this work is to understand grief in people with intellectual disabilities and to suggest appropriate ways to support their grieving process, with emphasis on grief support groups. As part of the research, we set up and implemented 2 support groups for grieving people with intellectual disabilities, each lasting at least 2 months and meeting once a week. At the very beginning of our research, we carried out one support group of the same length as a pilot study. The pilot study was first evaluated and the proposal of the support group according to the original foreign script was modified to better meet the needs of Czech citizens with intellectual disabilities. After the pilot study, we enriched the research with a questionnaire test of our own design, capturing a possible change in process of mourning in people involved in our support groups. We presented the questionnaire test to the participants before the start of the support groups and immediately after...

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This thesis interpolates medieval and modern authors and theorists, namely Dante, Petrarch, and Proust on the one hand, and Freud, Kristeva, and Derrida on the other. I propose that these writers are intimately connected and differentiated by their meditations on grief and loss. I compare, confront, and contrast these narratives of mourning in a discursive shuttling to and fro between medieval and modern, French and Italian, and literature and theory, in order to delineate the specificities of different forms of melancholia as legible in Dante’s Commedia, Petrarch’s Canzoniere, and Proust’s A la recherche du temps perdu, and as illuminated by Freudian melancholia, Kristeva’s Soleil noir, and Derrida’s concept of ‘demi-deuil’. I challenge the homogeny of the modern concept of melancholia and juxtapose it with the medieval sin of acedia in Dante (Inferno VII) and Petrarch (considering both the Secretum and the Canzoniere). From the examples of the treatment of the myth of Orpheus and the book of Lamentations, I argue that discourses of mourning are trapped in a fruitful tension between a desire for uniqueness or originality and a desire for legibility or the comfort of communality. In Girardian terms, I define literary representations of mourning as ‘mimetic’, that is, caught in a web of intertextual imitation and preoccupations of genre and tradition which are at odds with a quest for new forms of writing. Finally, I contend that the relationship between content and form is particularly close in grief-stricken texts, and characterise my chosen primary texts – including Dante’s Vita nuova – according to the twin poles of endlessness (which I equate with melancholia) and finitude (the teleological, closed nature of the work of mourning), with a Derridean alternative of unstable oscillation between the two (‘demi-deuil’).

This project shows how Jonson and Shakespeare represent dissatisfactions with filiation and paternity as discontents with other early modern discourses of cultural reproduction, and vice versa. Chapters on six plays analyze the father-child tie as it articulates sensitivities and hopes in remote arenas, from usury law to mourning rites, humanism to Judaism, witchcraft to visions of heaven. In every play, the father is disembodied. He is dead, invisible, physically separated from his child, or represented in consistently incorporeal terms. In its very formlessness, the vision of paternity as abstraction is what makes it such a flexible metaphor for Renaissance attitudes to so many different forms of cultural cohesion and replication. The Shakespeare plays treat the somatic gulf with ambivalence. For Shakespeare, who ultimately rejects a world beyond the impermanent material one, incorporeality is both the father's prestige and his punishment. But for Jonson, the desomatization more often indicates paternal privilege. Jonson wants filiation and fathering to counteract the progression of history, and since time destroys the concrete, abstraction and disembodiment are necessary for the process to work. His plays initially envision a paternally imagined rule of law achieving permanence for those under it. But Volpone undermines Every man in his humour's fantasy of law, and The staple of news dismantles it still more. Ultimately, in Staple's schematically represented father and son, a pair whose reunion allows them a courtroom triumph, Jonson resorts to an abstractly figured paternity itself to justify other abstractions, legal and literary. As with law in Jonson, so for religion and the supernatural in Shakespeare. Shakespeare's body of work eventually renounces the religious faith whose representation it interweaves with portraits of children and fathers. It does so first in Merchant's intimidating Judaism and hypocritical Christianity, then in Twelfth night's more subtly referenced Catholicism, mournful and aestheticized, and finally in The tempest's various abjurations. Monotheism vanishes altogether in the last play, replaced by a dead witch and multiple spirits and deities who do the bidding of a conjuror who plans to give them up. Both playwrights ultimately reduce their investment in other forms of cultural transmission in favor of more intimate parent-child structures, embodied or not. / text