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2017, Indian Journal of Pediatrics
North-American and Western European societies are multicultural. This affects hospital and outpatient organizations: the hospitalizations of patients coming from totally different cultural contexts are becoming more and more frequent. Among the hospitalized patients, there are also newborns and infants. Unfortunately, some of them do not survive. The importance of this phenomenon should not be underestimated.1 Ways of dealing with death and mourning are closely related to collective and cultural characteristics of a society, which possesses its own collective language to express emotions. It is also known that, in every age and cultural setting, there is always a potential for individual emotional variability, which also depends on the sexual gender of the grieving person. At first glance, the reactions to the death of a child and the stages of the grieving process do not show substantial dissimilarities in people that belong to and/or embrace cultures or religions that are totally different from one another. Many foreign parents seem to have deserted their ancestral death rituals replacing them with those of Western origin. But if we look beyond appearances, we are able to discover that this phenomenon is just the (superficial) result of a process of adaptation to the Western cultural environment into which the parents of the hospitalized child have immigrated. Foreign parents do adapt (probably worrying about being judged) to Western culture, but these adopted reactions to death as well as the modes and taboos of mourning, manifest themselves in ways that do not belong to them. It is therefore possible to state that beneath this ‘westernized’ appearance lies a quintessentially different reality, one deeply infused with the beliefs and precepts of the culture of origin. To make it possible for professionals to create for the parents a sufficiently suitable environment in which to deal with the loss of their child and begin the work of mourning, they must acquire specific knowledge about the customs and traditions of the parents’ culture of origin. This is not a task to be regulated or standardized on the basis of protocols and precedents. It must be ‘customized’ to fit each specific case.
Despite a growing interest in bereavement in cross-cultural perspective, few reports have described a comparative analysis of bereavement. By examining the social contexts in the transformations of Western bereavement practices, structures common to bereavement in a range of cultures can be identified. The paper compares the contemporary bereavement practices of several ethnic and cultural groups in North America: Blacks; ethnic
Culture Medicine and Psychiatry
Cross-Cultural aspects of bereavement. II: Ethnic and cultural variations in the development of bereavement practices1984 •
Despite a growing interest in bereavement in cross-cultural perspective, few reports have described a comparative analysis of bereavement. By examining the social contexts in the transformations of Western bereavement practices, structures common to bereavement in a range of cultures can be identified. The paper compares the contemporary bereavement practices of several ethnic and cultural groups in North America: Blacks; ethnic Chinese; Southeast Asian refugees; Haitians; Italians; Greeks; and Spanish-speaking groups. Consideration is given to the state of widowhood in different cultural systems. The impact of modernization among traditional societies demonstrates that even though Western technologies are incorporated into the procedures followed by these modernizing societies, the deep cultural code remains intact. Five questions require further clarification: is bereavement an illness, or a rite de passage and a normal life event? How widespread and useful are protective factors, such as group support, that facilitate successful resolution of grief? How effective are mourning practices of various ethnic groups in preventing “bad grief”, and might some of these practices be beneficial if taken up by other ethnic groups? How can the Western health practitioner know that a bereaved person from an unfamiliar cultural group is suffering “bad grief”? How acceptable is Western grief counseling to non-Western clients?
The article outlines six sets of questions that help identify the assumptions about grief held within any culture, including our own; asking such questions can assist bereavement care both within a culture and across cultures. The questions cover the obligations mourners feel, who should be mourned, what should be done with the dead, what should be done with emotions, the inclusion or exclusion of mourners from society, and the role of religion.
1996 •
Ο αναγνώστης, 1η Ιουλίου 2024, ηλεκτρονική δημοσίευση: https://www.oanagnostis.gr/i-diarkeia-toy-ergoy-toy-seferi-erotimata-kai-apantiseis-toy-eyripidi-garantoydi/
«Η διάρκεια του έργου του Σεφέρη: Ερωτήματα και απαντήσεις»MTA Law Working Papers No. 17.
The Concept of the Standard of Civilization in International Law2016 •
Chapter 5, in Iona McCleery (ed.) A Cultural History of Medicine in the Middle Ages, London: Bloomsbury, 107-29.
'OBJECTS: THE ARCHAEOLOGY OF MEDIEVAL HEALING'.2021 •
SSRN Electronic Journal
Privilege as a Function of Profit: Network Neutrality and the Digital Public Sphere2011 •
IOP Conference Series: Materials Science and Engineering
Experimental research of punching shear strength on reinforced concrete test samples2018 •
2018 •
Journal of Constructional Steel Research
Numerical study of the behavior of intermeshed steel connections under mixed-mode loading2019 •
Journal of Veterinary Medical Education
Piloting a Mindfulness-Based Intervention to Veterinary Students: Learning and Recommendations2019 •