Studies have indicated that the loss of a child to violence is a traumatic experience that can leave mothers in an unmitigated state of suffering and trepidation. Available research suggests that Black mothers who suffer disproportionately from violent loss, their experience of loss while individualized, is grounded in social contexts. The following phenomenological study explores the lived experiences of three Black mothers who have lost a child to homicide. This study explores the social phenomenon associated with losing a “Black” child to homicide and the grieving and bereavement experience of the surviving mother. Analysis revealed that the themes of race, gender and class are defining facets that intensify and compound the conditions of grief for Black mothers. This study concludes with recommendations in hopes of helping others begin to understand all that is lost and what must be understood when a Black Mother losses her child to homicide.

<p>Grief research generally demonstrates that children and teenagers who have lost a parent in suiciderisk developing severe psychological and physical morbidity, as well as social disabilities, in adultlife as a result of traumatic aspects of the death and complicated grief reactions. The youngbereaved also run a highly increased risk of developing suicidal behaviour or to commit suicidethemselves. Despite these alarming reports, the research field is poorly explored and studies thattake an interest in the long-term consequences and the subjective experiences of the bereavedyoungsters are lacking. A qualitative study using narrative methods has been carried out toexamine the experiences of four young women, who during adolescence lost a father in suicide.The study specifically focuses on the grief process, the short- and long-term consequences, and theneed for social support in relation to family, extended network and society. The study reveals thatthe women’s traumatic loss has shattered their basic assumptions about the world as a safe andmeaningful place. A fear of losing another significant person, i.e. the remaining parent, siblings ora life partner is also a common denominator. The women have experienced complicated griefreactions such as guilt, shame, anger, feelings of abandonment and “why-questions” regardingtheir fathers’ suicide motives. They have found it difficult to receive social support due to moralaspects of suicide as a death cause – sometimes even within their own family – and due to a fear ofbeing condemned or regarded abnormal if they told others about their trauma. The time aspect isnot found to have affected the grief process. This process has been facilitated, however, throughsocial support from family, relatives, friends and professionals. Moreover, “sense-making”, or thecapacity to construct an understanding of the loss experience, as well as the active process of“re-membering”, has been found valuable in the grief process as it contributes to the constructionof an inner representation of the father. A continued relationship to the father after his death has inmost cases been regarded as helpful in the grief process. The women describe that the father’ssuicide has affected their self-conception and their life contents. Coping with the loss the womenseem to have developed stronger self-esteem, but at the same time some of them have come toregard themselves as “odd” and more mature in comparison with their peers. All women talk abouttheir fathers’ deaths with high actuality, indicating that the grief is most present. The womendescribe a re-priority of what they find important in life; close relationships are portrayed as moreimportant, as well as being helpful to others.</p>

Having a secure attachment to God may act as a buffer against stress. Secure attachment to God has been positively associated with adaptive outcomes following stress, such as higher levels of stress-related growth and fewer maladaptive symptoms including depression, prolonged grief, and traumatic distress. However, relatively few studies have empirically tested the relationship between attachment to God and resilience and posttraumatic growth. Thus, the current study explored the potential associations and pathways through which attachment to God is associated with resilience and posttraumatic growth in a sample of 303 suddenly and/or traumatically bereaved individuals. The current study found that (a) God attachment avoidance is a unique negative predictor of resilience and posttraumatic growth even when controlling for adult attachment, (b) self-compassion and meaning-making mediate the association between God attachment anxiety and resilience/posttraumatic growth, (c) secure attachment to God is associated with higher levels of resilience than insecure attachment styles, but not with posttraumatic growth, and (d) an increased number of secondary losses is associated with lower levels of resilience. I conclude by discussing my findings in light of the extant literature on attachment to God, resilience, and posttraumatic growth. By better understanding attachment to God and how it may relate to resilience and posttraumatic growth, clinicians will be better equipped to interact with clients of diverse religious/spiritual (R/S) identities, potentially utilizing R/S as a strength or addressing maladaptive aspects of R/S in the wake of life stressors.

No description available.

Grief research generally demonstrates that children and teenagers who have lost a parent in suiciderisk developing severe psychological and physical morbidity, as well as social disabilities, in adultlife as a result of traumatic aspects of the death and complicated grief reactions. The youngbereaved also run a highly increased risk of developing suicidal behaviour or to commit suicidethemselves. Despite these alarming reports, the research field is poorly explored and studies thattake an interest in the long-term consequences and the subjective experiences of the bereavedyoungsters are lacking. A qualitative study using narrative methods has been carried out toexamine the experiences of four young women, who during adolescence lost a father in suicide.The study specifically focuses on the grief process, the short- and long-term consequences, and theneed for social support in relation to family, extended network and society. The study reveals thatthe women’s traumatic loss has shattered their basic assumptions about the world as a safe andmeaningful place. A fear of losing another significant person, i.e. the remaining parent, siblings ora life partner is also a common denominator. The women have experienced complicated griefreactions such as guilt, shame, anger, feelings of abandonment and “why-questions” regardingtheir fathers’ suicide motives. They have found it difficult to receive social support due to moralaspects of suicide as a death cause – sometimes even within their own family – and due to a fear ofbeing condemned or regarded abnormal if they told others about their trauma. The time aspect isnot found to have affected the grief process. This process has been facilitated, however, throughsocial support from family, relatives, friends and professionals. Moreover, “sense-making”, or thecapacity to construct an understanding of the loss experience, as well as the active process of“re-membering”, has been found valuable in the grief process as it contributes to the constructionof an inner representation of the father. A continued relationship to the father after his death has inmost cases been regarded as helpful in the grief process. The women describe that the father’ssuicide has affected their self-conception and their life contents. Coping with the loss the womenseem to have developed stronger self-esteem, but at the same time some of them have come toregard themselves as “odd” and more mature in comparison with their peers. All women talk abouttheir fathers’ deaths with high actuality, indicating that the grief is most present. The womendescribe a re-priority of what they find important in life; close relationships are portrayed as moreimportant, as well as being helpful to others.

The sudden or violent death of a loved one (e.g., suicide, homicide, accident, etc.) poses unique challenges for the bereaved. Research has found such losses to be associated with higher levels of chronic psychological distress, now termed Persistent Complex Bereavement Disorder in the DSM-5 and Prolonged Grief Disorder in the forthcoming ICD-11. The present study, developed through the lens of Multidimensional Grief Theory (MGT; Kaplow et al., 2013), explored underlying mechanisms and risk and protective factors for both prolonged grief and posttraumatic growth. With a mixed college and community sample of 374 traumatically bereaved adults, results of a path analysis suggest that insecure attachment strategies play a significant role in prolonged grief symptoms through the mediators of identity distress and shattered assumptions. Faced with the traumatic loss of a loved one, the ability and desire to effectively access relationships facilitating intentional processing that promotes cognitive reorganization is predicated on the bereaved's internal working model of attachment. Specifically, attachment anxiety in relation to close others and God, and attachment avoidance in relation to close others, were indirectly associated with prolonged grief. However, attachment avoidance in relation to God was negatively associated with both prolonged grief and posttraumatic growth, and there was no evidence for mediation. One explanation for this could be that individuals endorsing divine attachment avoidance are less likely to make negative religious attributions about the death, which have been associated with chronic psychological distress, but are also less likely to be able to utilize the sacred as a context for growth. By considering traumatically bereaved individuals' internal working model of attachment, level of identity distress, and potentially shattered assumptions, our model accounted for each of MGT's three domains of distress thought to impact post-lost adjustment. That these domains were both inter-related and associated with differential outcomes speaks to the complex nuances of each grief journey and the importance of attending to more than global levels of distress. These results inform the assessment and treatment of individuals bereaved through sudden or violent means.

This study explores the experiences of people who have lost loved ones due to socially stigmatized deaths. Drawing from eight individual interviews, the author argues that the stigma associated with death due to drug overdose, suicide, substance abuse, or murder can cause traumatic or prolonged grief and can complicate the way the bereaved talk about grief as a part of their healing process. With the mortality rate in the U.S. rising, there is an epidemic of disenfranchised grief affecting millions of bereaved individuals. Using Coordinated Management of Meaning and Communication Privacy Management theories, the author uncovers strategies the traumatically bereaved employ to manage interactions and relationships with others. A qualitative analysis of participant interviews revealed that social stigma, whether experienced or anticipated, affects the way the bereaved communicate and can cause self-silencing. Findings indicate a need for safe, supportive, and non-judgmental spaces for the traumatically bereaved to share their stories.

The Cape Flats is characterised by widespread poverty, unemployment and frequent incidents of domestic and gang related violence. The presence of gangs in and around many of the schools in this area poses a serious problem for the community and the Western Cape Education Department. Schools are disrupted, while principals, teachers and learners are in constant fear and danger of gangsters' bullets. Families in these communities are exposed to chronic traumatisation from both gang and domestic violence. This qualitative study was concerned with exploring a narrative pastoral therapy approach to trauma counselling in schools. It focused specifically on crisis counselling as well as counselling with regard to loss and abuse. Informed by contextual and feminist theology, an action research model was used in this study. I documented my own developing practice by telling the stories of adults and children struggling against the trauma threatening to overwhelm their lives. / Practical Theology / M. Th. (Practical Theology -Pastoral Therapy)

Stroke recovery is complex and poorly understood. As a legacy of pervasive pessimism in the face of limited treatment, it is conceptualised and researched from biomedical and psychosocial perspectives that address impairment, problems of performance, quality of life, burden and disruption. Little stroke research is conducted once professional input has ceased, and yet considerable change occurs after this period with evidence that post-stroke wellbeing is independent of impairment and function -- many people do well in the face of poor prognoses, while others remain miserable despite 'good recovery'. Current advances in acute stroke management are generating increasing optimism, but lack of understanding about individuals' post-stroke experiences and long-term outcomes continues. While it is recognised that the impact of stroke on the lives of survivors and families is profound, rehabilitation focuses on recovery as task achievement and measured functional outcomes. For many survivors and their families 'recovery' is contested, ambiguous and extended. For some, it becomes a lifetime marathon because stroke represents an assault, not only to the body, but to the self and the lifeworld -- it is a 'life' event. This narrative inquiry into life after stroke explores recovery as a process taking place over time and conceptualised as a life transition. The work is grounded in narrative theory with the concept of transition providing the lens and focus for the research, its processes and analyses. Individuals' stories remain intact enabling evocation of diverse stroke meanings and the mapping of individual experience. Bringing these whole stories into conversation with each other elucidates post-stroke transition which is interpreted in light of theories of response to traumatic loss and informed by narrative theory. The thesis presents stories of trauma, loss and grief, situated in past lives and selves where assumptions about selves and future lives are shattered. The future makes no sense in terms of participants' past and present lives; life plots are lost and stroke therefore represents 'lost futures'. Stories of moving on to new lives are focused on being and doing in the present and have an expectant view of life. Although mindful of past lives and enduring losses, survivors actively engage in processes to reconfigure their lives with hope for a meaningful future. Transition is interpreted as 'reconfiguring the future'. The life tasks of reconfiguration are embedded in dynamic models of traumatic loss where grief is conceptualised as recursive movement between loss and meaning reconstruction evident in narratives that slowly move towards wellbeing. Despite broad recognition that loss and grief are part of the stroke experience, they are rarely addressed; where attention is paid it is likely embedded in explanatory models of staged response that oversimplify human experience. This thesis offers a new framework. It represents a fresh interpretation that highlights the ongoing traumatic impact of stroke. The post-stroke journeys of survivors and families are affected by individual circumstances and meanings. Although their stories are permeated with loss, many people move forward towards lives worth living. This interpretation suggests ways of reconfiguring lives in the face of devastation and ongoing traumatic loss. The work identifies a complex interaction of individual, emotional and social factors contributing to transitions to wellbeing following stroke and thus adds to a prospective vision of post-stroke life that can inform rehabilitation, discharge and stroke support strategies. Post-stroke transition will be enhanced when we use narrative framing and understanding to guide rehabilitative practice that uses meaning-centred models to prepare survivors and their families for a return to the lifeworld. / Thesis (PhD)--University of South Australia, 2009

Stroke recovery is complex and poorly understood. As a legacy of pervasive pessimism in the face of limited treatment, it is conceptualised and researched from biomedical and psychosocial perspectives that address impairment, problems of performance, quality of life, burden and disruption. Little stroke research is conducted once professional input has ceased, and yet considerable change occurs after this period with evidence that post-stroke wellbeing is independent of impairment and function -- many people do well in the face of poor prognoses, while others remain miserable despite 'good recovery'. Current advances in acute stroke management are generating increasing optimism, but lack of understanding about individuals' post-stroke experiences and long-term outcomes continues. While it is recognised that the impact of stroke on the lives of survivors and families is profound, rehabilitation focuses on recovery as task achievement and measured functional outcomes. For many survivors and their families 'recovery' is contested, ambiguous and extended. For some, it becomes a lifetime marathon because stroke represents an assault, not only to the body, but to the self and the lifeworld -- it is a 'life' event. This narrative inquiry into life after stroke explores recovery as a process taking place over time and conceptualised as a life transition. The work is grounded in narrative theory with the concept of transition providing the lens and focus for the research, its processes and analyses. Individuals' stories remain intact enabling evocation of diverse stroke meanings and the mapping of individual experience. Bringing these whole stories into conversation with each other elucidates post-stroke transition which is interpreted in light of theories of response to traumatic loss and informed by narrative theory. The thesis presents stories of trauma, loss and grief, situated in past lives and selves where assumptions about selves and future lives are shattered. The future makes no sense in terms of participants' past and present lives; life plots are lost and stroke therefore represents 'lost futures'. Stories of moving on to new lives are focused on being and doing in the present and have an expectant view of life. Although mindful of past lives and enduring losses, survivors actively engage in processes to reconfigure their lives with hope for a meaningful future. Transition is interpreted as 'reconfiguring the future'. The life tasks of reconfiguration are embedded in dynamic models of traumatic loss where grief is conceptualised as recursive movement between loss and meaning reconstruction evident in narratives that slowly move towards wellbeing. Despite broad recognition that loss and grief are part of the stroke experience, they are rarely addressed; where attention is paid it is likely embedded in explanatory models of staged response that oversimplify human experience. This thesis offers a new framework. It represents a fresh interpretation that highlights the ongoing traumatic impact of stroke. The post-stroke journeys of survivors and families are affected by individual circumstances and meanings. Although their stories are permeated with loss, many people move forward towards lives worth living. This interpretation suggests ways of reconfiguring lives in the face of devastation and ongoing traumatic loss. The work identifies a complex interaction of individual, emotional and social factors contributing to transitions to wellbeing following stroke and thus adds to a prospective vision of post-stroke life that can inform rehabilitation, discharge and stroke support strategies. Post-stroke transition will be enhanced when we use narrative framing and understanding to guide rehabilitative practice that uses meaning-centred models to prepare survivors and their families for a return to the lifeworld. / Thesis (PhD)--University of South Australia, 2009