A few months ago, I wrote a short series titled Approaching Death as a way of exploring grief rituals for my upcoming book with Elliott and Thompson (DEATH’S SUMMER COAT). Regardless of where we live or who we are, we must make preparations for the end that awaits us all. Historically, this was a problem of space and health as well as grief and loss. While our ancestors had to bear the burden of sorrow for a missing friend just as we, they also had to deal with pressing practical concerns–such as, what do we do with the body? To leave it lying would attract pestilence; to burn it would use fuel, to bury it would require workable soil. And so, in each culture, burial differs due to climate and geography as well as spiritual practice and cultural assimilation. As part of a series on the Daily Dose, I provide a brief look at death-in-transition–something that many cultures, from Borneo to India to Egypt have in common.… Read the rest
Tag Archives | grief
Understanding the realm of emotions is beset by an elemental difficulty: the meaning of words that refer to emotion are so ambiguous that we hardly know what we are talking about. Virginia Woolf stated it succinctly: “The streets of London have their map; but our passions are uncharted” (1922). Compared to maps of the material world, and studies of behavior, thoughts, attitudes, perception, and beliefs, the realm of emotions is still terra incognita. One way of approaching this chaos is to examine one’s own emotions.
I became interested in studying emotion because of a series of unanticipated incidents in my own life. At the time my interests were focused on a more conventional topic in my discipline, the sociology of mental illness. When I was 40, I began exploring a new field because of experiences with my own emotions. I had just gotten divorced, and my ex had taken our children to Hawaii for a year.… Read the rest
Litsa writes at What’s Your Grief:
… Read the rest
Disenfranchised grief: you may have heard this term thrown around and wondered what it is all about. We pride ourselves on breaking down the abstract into the practical and disenfranchised grief is an example of a very real, everyday experience that can sound very abstract and academic. It has a crazy name and is often talked about in academic articles rather than in real-life settings. But knowing what disenfranchised grief is all about may help you put a name to some things you have been experiencing in your own world after a death. Even if it doesn’t relate to you specifically, it may make you a better friend or support to another griever.
Okay, so what is this crazy term all about. If one is disenfranchised they are deprived a right to something, and intuitively (if you have never suffered this sort of loss) it may seem strange to imagine how one could be deprived the right to grieve.
Emotions are important, but there is the massive confusion in both popular and scientific conceptions of even what they are. There is also a sizable structure of erroneous assumptions, such as venting anger “gets it off your chest.”
There seem to be at least four defenses against confronting emotions directly:
2. Generalize (using only abstract terms: emotions, affect, arousal, etc.).
3. Disguise: use one of the vast number of alternative words that hide emotional content, such as “an awkward moment.”
4. Confuse: especially in English, the most important emotion terms are at least ambiguous and often misleading.
The elaborate hiding of shame studies by the use of alternative words is described in detail. Approaches to emotion that allow them to be noticed and discussed openly and directly are probably important us as individuals and for our whole civilization.
Understanding the realm of emotions is beset by an elemental difficulty: the meaning of words that refer to emotion are so ambiguous that we hardly know what we are talking about.… Read the rest
Miriam Greenspan, writing in the January 2003 issue of the Shambala Sun:
… Read the rest
I was brought to the practice of mindfulness more than two decades ago by the death of my first child. Aaron died two months after he was born, never having left the hospital. Shortly after that, a friend introduced me to a teacher from whom I learned the basics of Vipassana meditation: how to breathe mindfully and meditate with “choiceless” awareness. I remember attending a dharma talk in a room full of fifty meditators. The teacher spoke about the Four Noble Truths. Life is inherently unsatisfactory, he said. The ego’s restless desires are no sooner fulfilled than they find new objects. Craving and aversion breed suffering. One of his examples was waiting in line for a movie and then not getting in.
I asked: “But what if you’re not suffering because of some trivial attachment? What if it’s about something significant, like death?