Bereavement, an unavoidable event in everyone’s life, brings endless missing, grief, and suffering to people. Among all kinds of bereavement, losing a child is considered the most sorrowful and traumatizing. It is extremely difficult for parents who lose a child to recover from their deepest pain. On May 12, 2008, an earthquake, measuring 8.0 Ms, occurred in Wenchuan, Sichuan province, China. The earthquake killed more than 70,000 people and left about 20,000 missing. During the earthquake, some school buildings collapsed and as a result, hundreds of students died. Their parents experienced overwhelming bereavement. To understand what bereaved mothers experience and how they cope with bereavement after the loss of children, the author conducted this longitudinal study based on the dual process model of coping with bereavement (DPM), and applied qualitative inquiry using interpretative phenomenological analysis. In this study, the author has reported on her 4 waves of interviews with these parents, regarding how they coped with grief over 2 years. The author conducted 4 waves of in-depth, face-to-face interviews with mothers who lost their children during the Wenchuan earthquake (N= 43). The findings reveal that three levels of stresses exist in these bereaved mothers’ (BMs) grief experiences, including individual, family, and society levels. On the individual level, they experienced not only emotional distress, such as overwhelming grief, despair, and anger, but they also experienced cognitive distresses, such as regret, guilt, meaninglessness and hopelessness. On the family level, BMs experienced various stresses, such as family incompleteness, despair of their family life, and tensions with their spouses. On the society level, these BMs experienced pressure from social expectations and public opinion. They felt segregated and detached from their social networks. Life became meaningless to these BMs, resulting in suicidal thoughts. These BMs practiced a variety of coping strategies to deal with their endless grief and stresses in their daily lives. These BMs actively worked through their grief and negative emotions. They adjusted their cognition to deal with their children’s deaths, and made efforts to reconstruct their lives; through things like having another child, rebuilding their life purpose, and rebuilding relationships with others. Avoidance strategies included proactive avoidance and reactive avoidance coping. Respite was manifested in the BMs temporarily devoting themselves to other things in order to distract themselves from tremendous bereavement. This study verifies and enriches the DPM in the Chinese socio-cultural context, while indicating suggestions for social work practice and social policy. / published_or_final_version / Social Work and Social Administration / Doctoral / Doctor of Philosophy

As helpful as social support can be, the reality is that some attempts to offer support are more helpful than others. In trying to be supportive, we can make things better, but we can also make things worse (Brashers et al., 2004; Burleson & Samter, 1985; Goldsmith, Lindholm, & Bute, 2006; Goldsmith & Fitch, 1997). In everyday situations, simply bringing up a sensitive topic may cause negative emotions for a conversational partner or remind them of a topic that they are trying not to think about. In addition, it is possible to say something that makes a person feel worse about the way they are handling a delicate situation. This dissertation applies Burleson and Samter’s (1985) social support framework, a model of Verbal Person Centeredness (VPC), to the context of grief. This dissertation examines what types of grief support are most effective, and looks at whether, in some instances, more sophisticated message are not the most comforting. This dissertation will examine whether closeness operates as a moderator, making moderately sophisticated messages of support more effective than highly sophisticated ones in some situations, such as instances in which the person offering support is less close to the bereaved. It is hypothesized that this will happen due to threats to the bereaved’s sense of independence or autonomy (Brown & Levinson, 1987). Hence, in some instances, it may be more helpful for people offering support to use moderately sophisticated messages. Although experimental data from this dissertation did not support an interaction between closeness of target and helper and perceived effectiveness of support message, data from open-ended questions did suggest that individuals prefer moderately sophisticated messages from less close others (e.g., coworkers). Other themes from open-ended questions provide additional details about the type of support people in grief might desire.

In the fragments of Melissus we find the earliest metaphysical treatment of pain in the Western philosophical tradition. Famous for his one-entity ontology, Melissus argues that “what is” does not suffer pain or grief (B7.4–6). The scholarly literature on this passage has focused on two questions: (1) What is the argumentative structure of the passage? (2) Who, if anyone, might Melissus be responding to? I will focus on question (1). First, I will provide an account of the argumentative strategy of the passage by viewing it in the wider context of B7 as a whole. I will then note how this strategy, as well as certain features of Melissus’ diction, suggest an initial account of the structure of the passage, according to which it contains three independent arguments. This structure will be confirmed as we delve into the details of the arguments themselves. One of these arguments will prove the most difficult to interpret, and I will suggest two plausible interpretations of this argument, as well as two possible roles for the puzzling claim in 7.4 which invokes the notion of an “equal power” (isēn dunamin). Finally, we will see that one of the two readings of this claim has the accidental virtue of suggesting a response to question (2) above. / text

A deep interest in how relationships, specifically romantic partnerships, cope with and survive tragedies, guides this research. My research question was: What are the narratives of intact bereaved couples whose children have died after receiving palliative care for a life-limiting illness? Five couples were interviewed who had lost their children ranging in age from 1-14 years of age. This loss occurred between 2 to 9 years previous to this study. The purpose of this narrative research study was to better understand the ways in which intact marital partners/couples coped together with the stress and grief involved in having a child with a life-limiting condition and then having that child die after receiving palliative care. A secondary aim was to bring forth their voices through their narratives as a means to address the stigmatization and isolation often experienced by those who are bereaved, especially those who have lost a child. This project informs professionals who are working with couples undergoing the struggle of a child's critical illness or who are working with bereaved couples. Each couple's narrative account was written in story format. In addition to the rich information gained from reading the holistic stories, 5 themes emerged through a categorical content analysis which were: 1) the last thing you worry about are issues about us, 2) accommodating one another's coping, 3) recognizing sources of support and limitations, 4) two souls against the world, and 5) we have a common bond : lessons and legacy of the child.

While a growing body of grief research focuses on how death affects the lives and the menatl well-being of survivors, death continues to be a mystery and the ultimate human crisis. Grief is now emerging as a concept of increasing significance for health care professionals and it is influencing the care doctors and nurses provide for dying patients and their families. A narrative inquiry format supports this phenomenological study of death and dying from the dual perspectives of the author's professional death experience as a nurse and her personal grief experiences as a daughter. Following the death experience the researcher's elderly father, the author examined grief and considered the grieving process form a phonomenological perspective which extends the scope of the stages of grief (Kubler-Ross, 1969) that are the most familiar to health care professionals. The narrative inquiry emphasizes the interrelatedness of various aspects associated with grief, including knowledge, advocacy, autonomy, support, and spirituality. The study articulates the connections between these aspects on professional and personal levels. The author also discusses trends that are influencing the increasing need for greater understanding of the care of the dying and the ability of the family and health care professionals to respond. Although the family retains an important role in end-of-life-care, in the decades ahead some of their responsiblities may shift to a more formal involvement that will influence the grieving process of the survivors. Whithin the phemonological framework of the researcher's death and dying experience, the author presents information, options, and coping strategies for those involved in such experiences. / xxi, 182 leaves ; 29 cm.

Någon gång i livet kommer de flesta individer tvingas möta på de svårigheter som en sorg för med sig. Sorg är en reaktion på en förlust. Syftet med studien var att belysa stödformer som kan hjälpa individer i deras sorgeprocess. Där sorgeprocessen i detta fall relaterar till förlusten av en närstående. Deltagarna var 23 stycken kvinnor mellan åldrarna 19-62 som hade upplevt en sorgeprocess till följd av närståendes bortgång. Materialet bestod av en enkät med öppna frågor. De insamlade enkäterna analyserades genom en meningskoncentrering för att bilda övergripande teman. För att kontrollera reliabiliteten i analysen genomfördes ett interbedömarreliabilitetstest. Studien resulterade i att familj, partner och vänner ansågs som det mest betydelsefulla stödet. Hur man upplever och hanterar sorg är individuellt. Därmed är även tidsaspekten för en sorgeprocess varierande.

Currently, the spaces designated for death in the city of Toronto are separated from other programmes — in states that range from neglected, full, inactive or marginalized — while any new sites are pushed to the outskirts. The decrease in time provided to grieve and in places to face the mystery of death means Toronto residents are losing their connections to the sacred. The proposal aims to embrace grief in order to integrate this shadow of death into the urban fabric and everyday life of the Toronto community. Without this integration, loss, grief and death will remain on the periphery, increasing the danger of creating a city without memory — a city in denial of both death and its citizens’ mortality. So how can we acknowledge and address grieving, both as individuals and as a city? How can we, as a community within the city, grieve together? How can we make space for grief in the city? Seeking to implement a new vision for Toronto, this thesis project looks for ways to incorporate the cycle of life, death and rebirth into the city, allowing grief to be part of the urban reality. Locating a new centre for grief on the lakefront, the project learns from a variety of people, built works, data, sketches and books that range in reference from psychology and anthropology to sociology and architecture. All these disciplines are appropriated in order to inform the creation of a new centre that makes room for grief in an individual’s life, a community and the city. The thesis proposes “A Centre for (w)Resting Grief” that can be employed as a restorative, liberating, learning and socially-cohesive medium to facilitate and embrace each other’s life-long search for meaning after loss through grief work. The “Centre” designates a place for grief in the heart of urban Toronto. “Wresting Grief” describes the intention to regain the proper position of grief as a natural process in our lives. “Resting Grief” refers to then being able to confront and be at peace with loss in our contemporary society.

This study deals with the importance of the steps of grief and forgiveness in the recovery of the emotionally wounded person. The basis theoretical research clearly showed that God is the source of healing and forgiveness. The most important words for forgiveness in the Old Testament is salach, nasa and kaphar while aphiemi, apoluo and charizoma are the most important words for forgiveness in the New Testament. A special focus was consequently placed on these different words and the one overwhelming fact that repeatedly came to the fore was that, if a person has been granted forgiveness by God, he should also forgive his transgressor. The meta-theoretical research has clearly shown that both grief and forgiveness consist of a process that has to be worked through. Losses may be experienced as a result of traumatic events and when these losses affect a person negatively, they must be grieved over. Usually before a person has not completed his grief work, he can not move on to forgiving his offender. For the purpose of the empirical study, five cases of people who experienced trauma were selected and studied. The study highlighted the importance of considering the unique personal history of each individual, especially with reference to unresolved traumatic experiences in this person's past. From each of these case studies the importance of forgiveness came strong to the fore as a determining factor regarding the healing process of the emotionally wounded person. In the practical theoretical section a pastoral model is presented within which the different phases of the process of grief, as well as the process of forgiveness, are very prominent. The six phases of grief are I) shock and denial, 2) anger, 3) depression, 4) bargaining and wishful thinking, 5) sorrow, 6) forgiveness, resolution and acceptance. The process of forgiveness consists of three phases and nine steps. Phase one is the preparation for forgiveness and consists of the following four steps: 1) Forgiveness must be understood. 2) Recognize that forgiveness is necessary. 3) Identify the emotions involved. 4) Confront the hate. Phase two is really the core of forgiveness and consists of the following three steps: 5) bearing the pain, 6) setting boundaries to protect oneself, 7) releasing those who have wronged us. Phase three is oriented toward the possibility of starting over and consists of the following two steps: 8) assuming responsibility, 9) longing for reconciliation. This is a model that can affectively be applied in the pastoral guidance of persons who are struggling with unresolved grief, and consequently are not able to forgive. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Background: Each year, over one million people around the world die as a result of suicide. About 1500 of those are in Sweden. In each case an estimated six kindred’s are to be affected. These people are in great need of support. Despite this, research shows that nurses experience difficulties to support the suicide survivors. Aim: The aim of this study was to describe kindred’s experiences after the loss of someone close as a result of suicide. Method: In order to capture the kindred’s experience of losing someone close as a result of suicide, a literature-based study were chosen, where nine scientific qualitative articles were analyzed. Results: The results are presented in four different themes, and eight subthemes, which all highlights kindred’s experience of losing someone close as a result of suicide. The themes where to feel an overwhelming grief; to feel judged by others and themselves; to feel the need of support; that life changes. Conclusion: Being related to someone who has died as a result of suicide causes great suffering and a changed life-world. The following study shows that most suicide survivors don’t get the support they need after the suicide. A better understanding of the suicide survivor’s experiences may lead to improved care and support. To prevent the suffering and to support the kindred’s health process this study shows that a caring science way of caring is required. Thus it applies to each nurse to be open and responsive to each individual’s life-world and its ambiguity

This study deals with the importance of the steps of grief and forgiveness in the recovery of the emotionally wounded person. The basis theoretical research clearly showed that God is the source of healing and forgiveness. The most important words for forgiveness in the Old Testament is salach, nasa and kaphar while aphiemi, apoluo and charizoma are the most important words for forgiveness in the New Testament. A special focus was consequently placed on these different words and the one overwhelming fact that repeatedly came to the fore was that, if a person has been granted forgiveness by God, he should also forgive his transgressor. The meta-theoretical research has clearly shown that both grief and forgiveness consist of a process that has to be worked through. Losses may be experienced as a result of traumatic events and when these losses affect a person negatively, they must be grieved over. Usually before a person has not completed his grief work, he can not move on to forgiving his offender. For the purpose of the empirical study, five cases of people who experienced trauma were selected and studied. The study highlighted the importance of considering the unique personal history of each individual, especially with reference to unresolved traumatic experiences in this person's past. From each of these case studies the importance of forgiveness came strong to the fore as a determining factor regarding the healing process of the emotionally wounded person. In the practical theoretical section a pastoral model is presented within which the different phases of the process of grief, as well as the process of forgiveness, are very prominent. The six phases of grief are I) shock and denial, 2) anger, 3) depression, 4) bargaining and wishful thinking, 5) sorrow, 6) forgiveness, resolution and acceptance. The process of forgiveness consists of three phases and nine steps. Phase one is the preparation for forgiveness and consists of the following four steps: 1) Forgiveness must be understood. 2) Recognize that forgiveness is necessary. 3) Identify the emotions involved. 4) Confront the hate. Phase two is really the core of forgiveness and consists of the following three steps: 5) bearing the pain, 6) setting boundaries to protect oneself, 7) releasing those who have wronged us. Phase three is oriented toward the possibility of starting over and consists of the following two steps: 8) assuming responsibility, 9) longing for reconciliation. This is a model that can affectively be applied in the pastoral guidance of persons who are struggling with unresolved grief, and consequently are not able to forgive. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.