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Recommended: Fear of death the apology
My Brother Cried
I stand there shivering as tears stream down my face and roll onto my coat. I cannot believe she is really gone-- she was only four months old. It is not fair to take her away from her family; she was only a baby. I listen as the bishop and the priest try to comfort our pain, but somehow they make it more of a grievous reality-- Stephanie is really gone. When the bishop finishes blessing the grave, I hear the echos of Stephanie's anguished mother, "Don't take my baby away, I love her!" I ponder her words as they ring in my head; it makes me think, "Did I really love her?" I know I did, but at first I tried not to. I cry because of my heartlessness; Stephanie only needed love and attention while she existed on earth. As I watch her mother weep, I condemn myself-- a terrible aunt. Despite my crude heart, I soon realize that Stephanie touched all of our lives, not just mine, in some way or another.
Stephanie Becomes Extremely Sick
Stephanie Christine Schank was born on a quiet, rainy Sunday in October. Immediately after church, my older brother Chris and I traveled over thirty miles north from Silver Spring, Maryland to Gaithersburg to see our newborn niece. Despite the familiar picturesque autumn scenery, we drove on Interstate 270 in dismal silence. We heard something might have gone wrong during the birth. Chris and I did not know what to expect. Upon arrival at Shady Grove Hospital, a nurse guided us to the Pediatric Intensive Care Unit. A million troubling thoughts raced through my mind. Could something possibly be wrong with the baby? No way! That would never happen to a righteous Mormon family. Why would God give a honorable family an affliction as serious as this? I never expected anything unfortunate to happen to my family or me, and especially not to my brother and his wife. I thought about Marisel, Stephanie's mother: perhaps she had a hard birth and the doctors needed specialists. I rationalized any possible problem and convinced myself that everything was fine.
Chris and I sat in painful silence as we waited patiently for someone to come answer our many questions. Finally, Mike, my oldest brother, and his home teacher strolled down the hallway. I assumed that Mike had taken him back to see Stephanie and Marisel.
As I continued to chat with my pastor that day, I really sensed the hurt in his eyes – the anger that comes from an unsolvable injustice, the tiredness of a problem. “What’s wrong?” I finally asked, “Having a bad day?” Sensing that I was truly concerned, he let the truth be told. “I talked with a woman today whose baby died suddenly of unknown causes. As we worked through her grief, she talked about how numerous friends and family, even a religious leader had patted her on the back, shook their heads and said, ‘It was God’s will.’ I find few things worse to say to a grieving parent. Saying nothing at all would be of more help.” It was obvious from our conversation that he had an understanding greater than I about God’s will, and his insight created in me a curiosity and desire to learn more.
The funeral was supposed to be a family affair. She had not wanted to invite so many people, most of them strangers to her, to be there at the moment she said goodbye. Yet, she was not the only person who had a right to his last moments above the earth, it seemed. Everyone, from the family who knew nothing of the anguish he had suffered in his last years, to the colleagues who saw him every day but hadn’t actually seen him, to the long-lost friends and passing acquaintances who were surprised to find that he was married, let alone dead, wanted to have a last chance to gaze upon him in his open coffin and say goodbye.
Through an intimate maternal bond, Michaels mother experiences the consequences of Michaels decisions, weakening her to a debilitating state of grief. “Once he belonged to me”; “He was ours,” the repetition of these inclusive statements indicates her fulfilment from protecting her son and inability to find value in life without him. Through the cyclical narrative structure, it is evident that the loss and grief felt by the mother is continual and indeterminable. Dawson reveals death can bring out weakness and anger in self and with others. The use of words with negative connotations towards the end of the story, “Lonely,” “cold,” “dead,” enforce the mother’s grief and regressing nature. Thus, people who find contentment through others, cannot find fulfilment without the presence of that individual.
In Homer’s The Iliad, Achilles is often referred to as a very courageous Greek hero but a further look into the epic will reveal a man that is more arrogant than courageous. It was truly his arrogance that made his name famous and not his courage. Achilles was a narcissistic, self-serving man who was not concerned with his fellow country man. His actions of courage can easily be revealed as selfishness instead of what most people believe.
Looking back on the death of Larissa’s son, Zebedee Breeze, Lorraine examines Larissa’s response to the passing of her child. Lorraine says, “I never saw her cry that day or any other. She never mentioned her sons.” (Senior 311). This statement from Lorraine shows how even though Larissa was devastated by the news of her son’s passing, she had to keep going. Women in Larissa’s position did not have the luxury of stopping everything to grieve. While someone in Lorraine’s position could take time to grieve and recover from the loss of a loved one, Larissa was expected to keep working despite the grief she felt. One of the saddest things about Zebedee’s passing, was that Larissa had to leave him and was not able to stay with her family because she had to take care of other families. Not only did Larissa have the strength to move on and keep working after her son’s passing, Larissa and other women like her also had no choice but to leave their families in order to find a way to support them. As a child, Lorraine did not understand the strength Larissa must have had to leave her family to take care of someone else’s
I hid my face as I sat desperately alone in the back of the crowded church and stared through blurry eyes at the stained glass windows. Tears of fear and anguish soaked my red cheeks. Attempting to listen to the hollow words spoken with heartfelt emotion, I glanced at his picture, and my eyes became fixed on his beloved dog. Sudden flashes of sacred memories overcame me. Memories of soccer, his unforgettable smile, and our frequent exchange of playful insults, set my mind spinning. I longed only to hear his delighted voice once more. I sat for what seemed like hours in that lonely yet overcrowded church; my tears still flowed, and I still remembered.
I have felt the pain of the loss of a Sister; have felt the pain of the death of my Mother, and felt the death of my Father. I know how it feels. I experienced it. It is painful, looking at those old kind folks who bore you; who took care of you; went through all kinds of sacrifices and pains just to look after you for years and years, until one day the child stood on one’s own two feet, and then … there they are, the parents, helpless and lifeless in front of you.
Comparing its structure and function as it was in 1960 with what it had become in 1990 can highlight the dramatic changes in the American family. Until 1960 most Americans shared a common set of beliefs about family life; family should consist of a husband and wife living together with their children. The father should be the head of the family, earn the family's income, and give his name to his wife and children. The mother's main tasks were to support and enable her husband's goals, guide her children's development, look after the home, and set a moral tone for the family. Marriage was an enduring obligation for better or worse and this was due much to a conscious effort to maintain strong ties with children. The husband and wife jointly coped with stresses. As parents, they had an overriding responsibility for the well being of their children during the early years-until their children entered school, they were almost solely responsible. Even later, it was the parents who had the primary duty of guiding their children's education and discipline. Of course, even in 1960, families recognized the difficulty of converting these ideals into reality. Still, they devoted immense effort to approximating them in practice. As it turned out, the mother, who worked only minimally--was the parent most frequently successful in spending the most time with her children. Consequently, youngsters were almost always around a parental figure -- they were well-disciplined and often very close with the maternal parent who cooked for them, played with them, and saw them off to and home from school each day.
I believe that parents are not morally justified in having a child merely to provide life saving medical treatment to another child or family member, but that this does not mean that the creation of savior siblings is morally impermissible. By having a child solely to provide life saving medical treatment, you are treating this child merely as a means rather than an end to the individual child. By having the child solely as a means to save another, you are violating this savior sibling in that you are treating them as a source of spare parts that can be used by the sickly child in order to solely promote the prolonged life of the currently sick child. This view that having a child merely as a way to provide medical treatment does not consider the multitude of other avenues that this newborn child can take, and presupposes that the child will only be used for the single purpose of providing life saving medical treatment through use of stems cells or organ donation. What this view fails to consider is that these savior siblings are valued by families for so much more than just as a human bag of good cells and organs that can be used to save the life of the original child. Instead, these savior siblings can be valued as normal children themselves, in that they can be valued in the same way that any other child who is born is valued, yet at the same time they will also be able to provide life-saving treatment to their sibling. My view runs parallel to the view held by Claudia Mills who argues that it is acceptable to have a savior sibling, yet at the same time we can not have a child for purely instrumental motives, and instead should more so value the child for the intrinsic worth that they have. Mills presents her argument by puttin...
“Consequences of Underage Drinking.” John Hopkins Bloomberg School of Public Health. John University, 2010. Web. 14 Nov. 2011.
Teenagers run great risk when they decide to drink unsupervised and undergo binge drinking. The effects can be dangerous and even fatal, but not only for the drinker but for their peers as well. Each year, approximately 5,000 young people under 21 die as a result of underage drinking, including 1900 deaths from vehicle crashes, 1600 from homicides, 300 from suicide, and hundreds more from other miscellaneous injuries such as burns, falls, etc. (“Underage Drinking”, 11) These death rates are quite alarming and should be paid more attention to, yet teenagers still want to run the r...
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.
Underage drinking activity is not only hurting adolescents. It also affects the world around them such as their families, friends and community. Why is underage drinking occurring? What is the reasoning behind their starting to drink at such an early age? Childhood experiences, parents, peers and the media have more effect on underage drinking than people may think.
The 1950s almost inevitably invoke an image of the so called "traditional" nuclear family portrayed in famous TV shows like "Happy Days." In this "golden age" of the family, happily married men and women lived in suburban homes raising families. Women gleefully fulfilled their roles as mothers and wives while men contently worked to provide for their families. Everyone--men, women, and children were healthy and satisfied. The nuclear family of the 1950s arose due to particular circumstances involving both America’s past and its future.
Most individuals have experienced the everlasting joy and love that comes with caring family and friends, but the realization is that agony and despair will always win the war of light and dark, and family and friends are simply just impeding the end result. When a child is born, agony is already set in place, for screaming and crying will commence as soon as the child feels hands clasped on to him. However, this agony is soon met with joy as the child is met with his mother’s soothing heartbeat. Moreover, sometimes this heartbeat never comes, and thus, agony and despair stay within this child’s heart forever. Jimmy Baca, a lost young man who has only witnessed pain in his life, is this child. Furthermore, there comes a time in every individual’s