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Losing a loved one essay about impact
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The loss of a loved one and the process of grief is one of the most traumatic experiences. It breaks down and pushes past the barriers of society, religion, and culture. It is one of the world’s great mysteries that are unavoidable and misunderstood. As universal as it is, grief often is experienced on a personal/individual level and the impact it takes weighs heavily on the psychological functioning of many. Distress comes not only to the person who lost something or someone, but also families, friends and communities. Everyone is affected by grief. Societies have developed a range of rituals and customs to enable grief support. The customs vary throughout cultures, religions and ethnicities. Some mourn through Funeral services (parlors) while others may bury right away and mourn Shiva in the comfort of their own homes. Some have burials, others prefer cremation. Eulogies, obituaries, biographies, there are multitudes of ways to celebrate and spread the news of the loss of a loved one and the celebration of life. There are also clinical and non-clinical forms of grief management. In recent years studies have shown that there has been a significant and fast growing addition to these historic rituals. The internet has supported new formations for the expression of grief. It provides a new found path to further share bereavement through social and occupational tools.
In the article, “The Internet: A tool to Normalize grief”; Sally Dominick and Blair Irvine explain to their readers that there has been over 60 years of research documentation that include examples of physical and cognitive reaction as well as negative and affective reactions-sadness and the experience of relief and emancipation. With all this at hand, behav...
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...ly; Sachsenweger, Mieke, Gibson Kerry, Norman, Helen (2011).
Grieving in the Internet Age: New Zealand Journal of Psychology, Volume 40 No.3
www.questia.com, internet, social networks
Goldberg, Stephanie; (2010) Grief finds connection, healing online
www.cnn.com, internet social networks
Yates, Diana (2010). Researchers analyze student grief online after campus shootings.
News Bureau University of Illinois, www.news.illinois/10/1020internet-greiving.html
Subbaraman, Nidhi (2014). An unlively chat:Skype with the dead with Eterni.me
NBC, Todays.com, techonology reports
www.today.com/tech/unlively-chat-skype-dead-eterni-me2D12024238
Sylvia Grider. “Public Grief and the Politics of Memorial.” Anthropology Today (London), June 2007, 3-7. Print.
Sakinofsky, I. (2007). The Aftermath of Suicide: Managing Survivors' Bereavement. Canadian Journal Of Psychiatry, 52129S-136S.
“In most human society's death is an extremely important cultural and social phenomenon, sometimes more important than birth” (Ohnuki-Tierney, Angrosino, & Daar et al. 1994). In the United States of America, when a body dies it is cherished, mourned over, and given respect by the ones that knew the person. It is sent to the morgue and from there the family decides how the body should be buried or cremated based on...
...ral differences in patterns of behavior and of social support includes each culture’s sense of what is sane and healthy, as opposed to life- and health-threatening. Thus, what people do protects the bereaved and in some senses everyone around the bereaved form. The cross-cultural emphasis, in fact, is a kind of metaphor. To help effectively, we must overcome our presuppositions and struggle to understand people on their own terms (i.e., not having the intention or the reason why the man placed a rose over Bella J. Bhukhan’s name).
While they have been recently popping up throughout the Western world, they do demonstrate cultural norms through the materials left behind at the memorial site; often times, they replicate structures similar to ones at old gravesites, RIP, messages on tombstones and recitals like those at traditional funerals. In this sense traditional represents a memorial and funeral in a religious setting. These new memorials often times do not find meaning in religious settings after a sudden and tragic death has occurred. Proxemics in this case is displayed by the surviving families feeling that their loved ones death spot belongs to them; identity is constructed through the items left behind. To the ones left behind, they do not want the death to go unnoticed and want to connect to the last place a loved one was alive. They feel empowered to do so through the tragic event that has occurred there. After such tragedy has happened, a common public place spaces become a private place of tribute. Whether is it through pictures, personal messages or a cross, the items left behind reflect how the deceased influenced his or her surviving friends and family. The difference becomes more evident when it done through a civil body ...
In 1969 Elisabeth Kübler-Ross, a psychiatrist, published the Pioneering book On Death and Dying. The work acquainted the world with the grieving process, called the five stages of grief. Kübler-Ross gathered her research from studying individuals with terminal cancer (Johnson, 2007). The first stage of the grieving process is denial. In this stage the person refuses to believe that their loved one is deceased, a common thought during this period is, “This can’t be happening to me” (Johnson, 2007).The second stage of the grieving process is anger. In this level the person becomes frustrated with their circumstances, a customary complaint is “Why is this happening to me?” (Johnson, 2007). The third stage of the grieving process is bargaining. At this point the individual hopes that they can prevent their grief, this typically involves bartering with a higher power, and an ordinary observance during this time is “I will do anything to have them back” (Johnson, 2007). The fourth and most identifiable stage of grief is depression. This phase is habitually the lengthiest as...
Deaths were a form of social event, when families and loved ones would gather around the bed of the dying, offering emotional support and comfort. Myth, religion, and tradition would combine to give the event deeper meaning and ease the transition for all involved. The one who was dying was confident in knowing what lay behind the veil of death, thanks to religious faith or tradition. His or her community held fast to the sense of community, drawing strength from social ties and beliefs. (“Taboos and Social Stigma - Rituals, Body, Life, History, Time, Person, Human, Traditional Views of Death Give Way to New Perceptions" 1)
Individually, everyone has their own methods of dealing with situations and emotions regardless of any positive or negative connotation affixed to them. One prime example of this comes with grief. Elisabeth Kubler-Ross in her 1969 book “On Death and Dying” suggests that there are five stages of mourning and grief that are universal and, at one point or another, experienced by people from all walks of life. These stages, in no particular order, are as follows: Denial and Isolation, Anger, Bargaining, Depression, and finally Acceptance. Each individual person works through these stages in different orders for varying levels of time and intensity, but most if not all are necessary to “move on.” In order for positive change to occur following a loss, one must come to terms with not only the event but also themselves.
This article investigates the need for expanded grief interventions in the ID population. The authors look at a growing interest in the signs of grief that cause long term problems while acknowledging that too little is known about the grieving
Everyone has or will experience a loss of a loved one sometime in their lives. It is all a part of the cycle of life and death. The ways each person copes with this loss may differ, but according to Elisabeth Kübler-Ross’s novel On Death and Dying, a person experiences several stages of grief: denial, anger, bargaining, depression, and, finally, acceptance. There is no set time for a person to go through each stage because everyone experiences and copes with grief differently. However, everyone goes through the same general feelings of grief and loss. There are also sections in Kahlil Gibran’s “The Prophet” that connect to the process of grieving: “On Pain,” “On Joy and Sorrow,” and “On Talking.” Kahlil Gibran’s “The Prophet” reflects on Kübler-Ross’s model of the different stages of grief and loss.
It is common for those experiencing grief to deny the death altogether. Many people do this by avoiding situations and places that remind them of the deceased (Leming & Dickinson, 2016). However, by simply avoiding the topic of death and pain, the mourner only achieves temporary relief while in turn creating more permanent lasting agony (Rich, 2005). In this stage, mourners will begin to feel the full weight of the circumstance. Whether the death of a loved one was sudden or long-term, survivors will feel a full range of emotions, such as sadness, guilt, anger, frustration, hopelessness, or grief. While many of these emotions can cause serious suffering, it is important for the survivor to feel whatever emotions come up and deal with those feelings, rather than trying to suppress any
The characters in Alice Sebold’s The Lovely Bones are faced with the difficult task of overcoming the loss of Susie, their daughter and sister. Jack, Abigail, Buckley, and Lindsey each deal with the loss differently. However, it is Susie who has the most difficulty accepting the loss of her own life. Several psychologists separate the grieving process into two main categories: intuitive and instrumental grievers. Intuitive grievers communicate their emotional distress and “experience, express, and adapt to grief on a very affective level” (Doka, par. 27). Instrumental grievers focus their attention towards an activity, whether it is into work or into a hobby, usually relating to the loss (Doka par. 28). Although each character deals with their grief differently, there is one common denominator: the reaction of one affects all.
Harris, Scott Duke. "Online Memorials: Internet Adds New Dimension to Grieving Process." Making Literature Matter. 5th ed. Boston: Bedford/St.Martins, 2012. 67173. Print.
While the end of life experience is universal, the behaviors associated with expressing grief are very much culturally bound. Death and grief being normal life events, all cultures have developed ways to cope with death in a respectful manner, and interfering with these practices can disrupt people’s ability to cope during the grieving
Parents go through a wave of emotions when losing a child. They are not only in disbelief and denial, but also feel angry and guilty. Some parents find themselves wanting to talk about it, while others find it easier to talk about the death of friends or other family members rather than their child’s. When a child dies this disrupts the parent’s health and well-being during the hardest phase of bereavement and for long periods over the course of their lives (Hong, Floyd & Seltzer, 2010).