Death, Grief, and Mourning

An article about Anders Nilsen's work, Don't Go Where I Can't Follow, in the context of grief theory and the literature of grief. The article can be found in the edited collection, Pathographics: Narrative, Aesthetics, Contention, Community (The Pennsylvania State University Press, 2020), and it was edited by Susan Merrill Squier and Irmela Marei Krüger-Fürhoff.

Przysługujący widmom wywrotowy, niemalże rewolucyjny potencjał został odsunięty oraz zagubiony poprzez pozbycie się tej kontrowersyjnej kategorii z terytorium metafizyki i zbyt pośpieszne odesłanie jej do przestrzeni badań nad literaturą, sprowadzając ją jedynie do roli użytecznego, bezpiecznego narzędzia interpretacji.

Książka Andrzeja Marca odzyskuje niepokojący charakter widmontologii i ponownie wprowadza widma do myśli metafizycznej. Czym nawiedzona i przeniknięta jest tradycyjna metafizyka, co właściwie ją dręczy, nie daje spokoju oraz nieustannie podmywa jej stabilność?

Kategoria widma Derridy posłużyła Marcowi przede wszystkim do rozważań nad charakterem współczesności i przeobrażeń, jakie dokonały się w obrębie myśli ponowoczesnej. Współczesna kultura, zdaniem Marca, stała się miejscem powstawania widm, nieustannie powracających z przeszłości. Uznając, że nie jesteśmy już w stanie tworzyć utopijnych wizji przyszłości, autor stara się zdać sprawę z widmowego charakteru współczesnej kultury, analizując m. in. strategie vintage, retro, nurt no future w kulturze lat 70. czy nurt fantastyki naukowej w literaturze.

Here are the preliminary materials and first two chapters from my most recent book: Grief Worlds: A Study of Emotional Experience.

All chapters of the final published manuscript are freely available via MIT Press Direct:

https://direct.mit.edu/books/oa-monograph/5524/Grief-WorldsA-Study-of-Emotional-Experience

As you will see from other entries in this section, Oxford University Press and Palgrave/Springer now charge extortionate prices for books that I have published with them. (In all instances, I am happy to send you a PDF if you want to read them.)

In contrast, MIT Press made *Grief Worlds* freely available to all as a single PDF, without charging an open access fee. Hence, I am delighted to have published this book with them and would encourage others to consider doing the same.

To date, the US military has made major strides in acknowledging and therapeutically addressing trauma and post-traumatic stress disorder (PTSD) in service members and their families. However, given the nature of warfare and high rates of losses sustained by both military members (e.g., deaths of fellow unit members) and military families (e.g., loss of a young parent who served in the military), as well as the ongoing threat of loss that military families face during deployment, we propose that a similar focus on grief is also needed to properly understand and address many of the challenges encountered by bereaved service members, spouses, and children. In this article, we describe a newly developed theory of grief (multidimensional grief theory) and apply it to the task of exploring major features of military-related experiences during the phases of deployment, reintegration, and the aftermath of combat death—especially as they impact children. We also describe implications for designing preventive interventions during each phase and conclude with recommended avenues for future research. Primary aims are to illustrate: (1) the indispensable role of theory in guiding efforts to describe, explain, predict, prevent, and treat maladaptive grief in military service members, children, and families; (2) the relevance of multidimensional grief theory for addressing both losses due to physical death as well as losses brought about by extended physical separations to which military children and families are exposed during and after deployment; and (3) a focus on military-related grief as a much-needed complement to an already-established focus on military-related PTSD.

Keywords: Grief - Theory - Military - Family - Bereavement - Child - Adolescent - Parent - Combat

Un vent nouveau souffle en Occident sur ce qui touche au souvenir du défunt, amorçant une période de «réappropriation du mort» ainsi que des rites autour de la mort. Alors que les cimetières traditionnels sont de moins en moins visités, les mémoriaux éphémères et virtuels se multiplient comme autant de moyens de réécrire l’histoire et d’affirmer le désir de vivre en société.

In my article I study two Anglophone feature films, Jeppe Rønde's Bridgend (2015) and Susan Bier's Bird Box (2018), from the viewpoints offered by visual cultural studies and the theoretical domains of taboo and biopower. Both systems of control respond to risks and dangers to society, taboo through ideas of contagion and biopower through normative, especially medical discourses by authorized instances of knowledge production. They are reflected also in the audiovisual popular culture seeking to make sense of suicide through entertaining and artistic means. The two films I study present suicide as a contagion that has supernatural (Bird Box) and social origins (Bridgend), and as a force of nature that threatens individuals from the outside yet also from within as madness (Bird Box), or as irrationality or vulnerability of youth (Bridgend). By analyzing suicide's representation in both films, I discuss the ways western thinking trying to fathom voluntary death reflects senses of danger attached to suicide under taboo and biopower and in response to the humane emotions of love and fear of loss. I also discuss how taboo and biopower can be seen to generate this threat to individual lives by their suppression of living and dying.

We're all going to die, and you'd have thought that we'd have got used to the idea by now.  So, why is managing loss so difficult, and how do our after-death beliefs frame the way in which we re-integrate into normal life? This three part paper addresses the profound emotions experienced during bereavement, investigates the eschatology of differing religions, and finally attempts to produce a practical overview for those who work closely with people who may soon face life's greatest adventure.

After Emmett Till’s murder in 1955, African-Americans mobilized political mourning to oppose the status quo of white power. Till’s death and media coverage that followed generated an affective connection by white Northern liberals to the plight of African-Americans in the South; as a result, Till’s death and the mourning that followed contributed to subtle but important changes that enabled the burgeoning Civil Rights Movement to appeal to the white majority. This effort succeeded in generating white sympathy because it exposed the distance between formal law and law on the ground and expanded the audience to the conflict.

INTRODUCTION 5
CHAPTER 1: WHAT IN CREMATION IS GOING ON? 7
CHAPTER 2: THE ORIGIN AND PRACTICE OF CREMATION 15
CHAPTER 3: THE HISTORIC JUDEO–CHRISTIAN VIEW ON CREMATION 27
CHAPTER 4: THE REASONS FOR CREMATION EXAMINED 39
CHAPTER 5: IS CREMATION A PROPER PRACTICE? 63
CHAPTER 6: WHAT ABOUT EMBALMING? 73
CHAPTER 7: WHAT ABOUT ORGAN DONATION? 82
CHAPTER 8: WHAT IS CYRONIC SUSPENSION? 87
CHAPTER 9: CANNIBALISM: ARE YOU SERIOUS? 93
CHAPTER 10: ANSWERS TO COMMON QUESTIONS 98
APPENDIX 1: CREMATION STATISTICS IN THE UNITED STATES 108
APPENDIX 2: VARIOUS RELIGIONS ON CREMATION 112
ANNOTATED SELECT BIBLIOGRAPHY 115
BIBLIOGRAPHY 117
GLOSSARY 128

http://www.amazon.com/Cremation-Going-Christian-Mortem-Decisions-ebook/dp/B00P24PNM4/ref=sr_1_1?s=digital-text&ie=UTF8&qid=1433031797&sr=1-1

Autobiografische boeken hebben net als historische romans en literaire non-fictie een paradoxale status. Ze gaan over werkelijk gebeurde feiten en reële ervaringen, maar ze willen tegelijk ook literatuur zijn, een hoedanigheid die vele lezers verbinden met verzonnen gebeurtenissen.
De spanning tussen die twee eigenschappen en de vraag in hoeverre het vertelde echt gebeurd is, bepalen in vele gevallen mede de waardering voor het boek. In recensies van autobiografische romans wordt het gebrek aan literaire kwaliteit vaak direct verbonden met het autobiografische karakter van een boek: het is “plat autobiografisme”, “gemakzuchtig proza”, “toegeven aan de smaak van de doorsneelezer”. De literaire kwaliteit van wat het grote publiek graag leest, geldt dan per definitie als bedenkelijk. Maar ook het feit dát het om een persoonlijk relaas gaat, kan een gunstige waardering van een autobiografisch boek als literair en kunstzinnig product in de weg zitten. Recht uit het hart schrijven staat dan op gespannen voet met kunst maken

This essay is a revised and somewhat expanded version of the prologue to a new anthology, Continuing Bonds in Bereavement: New Directions for Research and Practice (2018) that I edited with Edith Maria Steffens. The new anthology is a sampling of the far-flung ways the idea of continuing bonds in grief has been applied and expanded in the two decades since Phyllis Silverman, Steven Nickman, and I introduced the term in Continuing Bonds: New Understandings of Grief (1996).

In this article, I analyze the experience and consequences of grief among the Ayoreo from the Paraguayan Chaco through the study of mourning songs. As a methodological proposal, I suggest that the study of verbal art in conjunction with an ethnography of everyday domestic life can provide clues to understanding the experience of grief and its relation to expected behavior. This study shows that grief among the Ayoreo can be socially disruptive if not dealt with properly, as songs depict grieving Ayoreo as opposite to healthy people in terms of sociability and expected role fulfillment.

ABSTRACT: This lecture, which forms part-1 of two parts, includes a discussion and illustration of the following topics: (1) How the Ancient Egyptians conceived of the tomb and its component parts; (2) How a typical middle-upper class family prepared their tomb; (3) What problems emerged regarding mortuary cults (e.g., continuity of offerings; security; etc.) and how they they resolved them (in part); (4) Ancient Egyptian beliefs about communicating with dead (including how they communicated); (5) Egyptian views upon reusing earlier tomb materials and actual practices (i.e., Did they still do it? Discourage it?); (6) Some of the Ancient Egyptian private (and royal) mortuary/funerary beliefs; (7) Some of the mummification practices during the Old Kingdom; (8) Old Kingdom (and later) Egyptians beliefs and approaches to death, mourning, and funerals; (9) Further discussion on private/elite afterlife beliefs (i.e., what happened after death?); (10) How the surviving family initiated and maintained a funerary cult for relatives; (11) Some of the ideal types of mortuary offerings (i.e., by the living …); (12) The various types of “back-up,” permanent offerings for the deceased; (13) Evidence for some historical autobiographical texts and other data (and their types); (14) Some doubts are sometimes implied (especially later) regarding the afterlife; and (15) The "typical" elite mastaba tomb layout/components (e.g., Burial; False door; Serdab). UPDATED: Extensive editing, formatting, and some additions on March 12, 2023.

Scholars have long called for understandings of disability to move beyond the notion of disability as traumatic and stigmatizing. Nonetheless, the introduction of disability into a family can be particularly traumatic. Including ablebodied family members in the study of disabled persons offers additional insight into the ways the ableist gaze constructs disability as well as into resulting traumatic ruptures in communication. Writing disability, like writing trauma, poses a dilemma for the autoethnographer. Performative writing offers a way to interrogate the fragmented locations of identity in this unique familial relationship, as well as to embody the difficulties in narrating trauma. Ultimately, this piece illustrates not only the difficulty of acknowledging and writing a private, physical realm of traumatic experience, but also how trauma can be shared and creates shared aspects of identity among family members.

Grief is our emotional response to the deaths of intimates, and so like many other emotional conditions, it can be appraised in terms of its rationality. A philosophical account of grief’s rationality should satisfy a contingency constraint, wherein grief is neither intrinsically rational nor intrinsically irrational. Here I provide an account of grief and its rationality that satisfies this constraint, while also being faithful to the phenomenology of grief experience. I begin by arguing against the best known account of grief’s rationality, Gustafson’s strategic or forward-looking account, according to which the practical rationality of grief depends on the internal coherence of the component attitudes that explain the behaviors caused by grief, and more exactly, on how these attitudes enable the individual to realize states of affairs that she desires. While I do not deny that episodes of grief can be appraised in terms of their strategic rationality, I deny that strategic rationality is the essential or fundamental basis on which grief’s rationality should be appraised. In contrast, the heart of grief’s rationality is backward-looking. That is, what primarily makes an episode of grief rational qua grief is the fittingness of the attitudes individuals take toward the experience of a lost relationship, attitudes which in turn generate the desires and behaviors that constitute bereavement. Grief thus derives its essential rationality from the objects it responds to, not from the attitudes causally downstream from that response, and is necessarily irrational when the behaviors that constitute an individual’s grieving are inappropriate to the object of that grief. So while the strategic rationality of an episode of grief contributes to whether it is on the whole rational, no episode of grief can be rational unless the actions that constitute grieving accurately gauge the change in a person’s normative situation wrought by the loss of her relationship with the deceased.

Pain, death and grief have always been very delicate photographic subjects, not only in documentary or journalistic photography but also and most especially in contemporary art. While photographs portraying grief and death were once an intrinsic part of the family album, these were progressively put away from view, leaving an important lack of visual references of what common pain and grief look like and contributing to their ostracism. As a response, many artists have felt the need to explore their ability to express their visions of suffering and mortality through their cameras, even when this meant crossing the boundaries of what others considered appropriate to photograph or exhibit. In this sense there are two major approaches to these subjects, which I refer to here as the detached approach versus the self-referential approach.  For the analysis of this type of works, it matters whether the artist is involved in the story he or she portrays. This involvement affects not only the reaction of the viewer but also the exposure that the work receives. Sometimes, these projects have had difficulty reaching the galleries or have received negative reviews; on other occasions,artists have been publicly rebuked or had their work censored by galleries and museums who deemed it offensive to the viewer, or simply not profitable.

Now, at the turn of the new century, digital images and the Internet have made pain and grief within the family and in intimate territories increasingly visible. In this context, artists now have the opportunity to share their images online not only as ordinary social media users communicating their feelings and experiences of facing pain, death and grief but also, and especially, as artists who can overcome the limitations of the art market by sharing their images online.

La fotografía post-mortem es una práctica fotográfca cargada de contradicciones tanto en uso como en signifcado. El verdadero protagonista de estasimágenes, y escondido tras el cadáver, es el doliente que anhela dicha fotografía como una herramienta tanto de constatación de la muerte como desuperación del duelo. El doliente como hilo conductor sirve para comprender un género presente desde el inicio del medio fotográfco hasta nuestros días, que se ha ido adaptando a la concepción de la muerte y el duelo, generando tanto filias como fobias.

Post-mortem photography is a photographic practice full of contradictions, both in its use and meaning. Te leading role of these images, and hidden behind the corpse, is played by the bereaved, who yearns for the photography as a tool to confirm the death and also as a way to overcome grief. The bereaved is the connecting thread to understand a genre still present today and since the beginning of the medium. One that has been able to adapt itself to the idea of death and bereavement, generating as many philias as phobias.

Art Spiegelman's "Maus" is an emotional graphic novel about the life of Spiegelman himself and the atrocities that his parents faced during the Holocaust. This paper looks at Spiegelman's use of animals as characters and  how that connects to the idea of "dehumanization."

The scientific study of loss, grief, bereavement, and mourning has transformed over the years. Longheld views and popular notions are discarded with fresh research evidence. The belief that grieving is necessarily associated with depression and requires working through by grief work is now discredited. The presence or absence of grief is no longer viewed as pathological. The stages and phases of grief are rejected. Multiple trajectories are believed to be at play in these experiences. With the advent of COVID-19, the topic has gathered relevance, particularly for children. This theme-focused review throws light on the meaning, types, measurement, historical and contemporary narratives on the subject before delving into the developmental aspects by age and stages, early identification, and fostering coping competencies in children. A long-neglected or tabooed area of research, this paper seeks to bust common myths and serve as an invite for prospective researchers to undertake more empirical work to augment grief literature for children in this needed area of work.

Please note that I am not permitted to disseminate this test directly, no matter who requests it. This test is officially owned by UCLA and copyright protected and distributed through Behavioral Health Innovations through a licensing agreement with UCLA's Office of Intellectual Property.

Versions of the PCBD Checklist are currently available in both English (test and administration manual) and Spanish (test only).

For fee schedule and licensing agreement (available for online purchase) see https://www.reactionindex.com. The primary author can be contacted at clayne@nova.edu.

For a press release, see http://newsroom.ucla.edu/releases/new-ucla-university-of-texas-checklist-helps-identify-children-teens-with-bereavement-disorder

ABSTRACT: The Persistent Complex Bereavement Disorder (PCBD) Checklist—Youth Version is a psychological test for bereaved children and adolescents aged 8-18. It is designed to assess content domains corresponding to DSM-5 proposed Persistent Complex Bereavement Disorder symptom criteria, including Separation Distress, Reactive Distress, Existential/Identity Related Distress, and Distress over Circumstances of the Death. The PCBD Checklist replaces the (now-retired) early prototype measure, the UCLA Extended Grief Inventory (Layne, Savjak, Saltzman, & Pynoos, 2001) as a more rigorously constructed, developmentally attuned, psychometrically sound, and clinically useful instrument. The 39 PCBD Checklist items were written specifically to correspond with DSM-5 proposed PCBD diagnostic criteria. Consistent with best practice test construction procedures (Haynes, Richard, & Kubany, 1995), each PCBD test item has been extensively field-tested by a team of ten masters-level clinicians and clinical child psychologists under the clinical supervision of one of the test developers (Dr. Julie Kaplow). Iterative field-testing was conducted with 237 bereaved children and adolescents aged 8-18 in various field settings including bereavement camps, grief support facilities, community clinics, and school-based health clinics. The PCBD Checklist can be used for a range of clinical applications including risk screening, treatment triage, case conceptualization and treatment planning (including assessment-driven treatment tailoring), and treatment outcome evaluation. Because Persistent Complex Bereavement Disorder (PCBD) is a proposed research diagnosis located in the appendix of DSM-5, the PCBD Checklist can only be used to assign a provisional (unofficial) discrete (present/absent) PCBD diagnosis as well as yield continuous Criterion B and C subscale scores. Administration time for the PCBD Checklist is approximately 5-8 minutes, and scoring and interpretation take between 5-10 minutes. The PCBD Checklist is typically clinician-administered but can be adapted for self-report with older children and adolescents. Training in the administration, scoring, and interpretation of the PCBD Checklist can be provided in person or online by authorized trainers. Publication Date: Nov 2014.

Initial inquiries regarding the PCBD Checklist can be directed to Christopher Layne at Clayne@nova.edu.

Technical questions regarding copyright and licensing of the PCBD Checklist can be directed to Dr. Alan Steinberg at asteinberg@reactionindex.com. Be sure to also CC Christopher Layne at clayne@nova.edu .

Death has been studied comprehensively only since the 1950s. Regardless the great few theorists who elaborated on death related subjects due to World War experiences (Freud, 1915), the science of death only thrived as such with Feifel’s brilliant work The meaning of death in 1959. Death and dying have mainly been examined as counterparts of life, and not as parts of the life’s course (Pentaris, 2011).

This paper aims to examine the relationship between the social construction of the meaning of death in a constantly changing globalized society and the cultural point of reference that guides attitudes, beliefs, perceptions and interpretations towards death and dying. Cultural identities, as well as religious and ethnic ones, guide perceptions on one’s own experiences (Walter, 1994; Pentaris, 2011). Alongside the attempt to highlight the importance of culture in the meaning we make of death and dying, an example from an Afghani case study is used. The latter enhances the understanding of cultural dimensions of death as to be linked with social policies and health care practice with dying and bereaved people. Suggestions for professional practice implications are made, therefore.

Reflecting on the role that writing played in the recovery, the author describes the mourning process after loss of her husband during the Virginia Tech massacre on April 16, 2007. She analysis how her traumatization was intensified by the interaction with the public. The private and tranquil space of her home is portrait as the center of mourning and healing. Through writing she regained emotional control in and over literary and figurative spaces of traumatization which enabled her gradual reintegration into the public life.

Osamotnienie opiekunów rodzinnych osób ciężko chorych w domach w Polsce. Inspiracje z działań Fundacji Carers UK do edukacji społecznej na temat inkluzji i wsparcia opiekunów
W ciągu ostatnich czterdziestu lat w Polsce byliśmy w stanie zmienić podejście do pacjentów z chorobą nowotworową i ich opiekunów rodzinnych. Od światowego ruchu hospicyjnego nauczyliśmy się opieki, tworząc własne strategie edukacji społecznej w zakresie opieki nad osobami u kresu życia. Ogólnopolski projekt: Hospicjum to też życie pomógł opiece paliatywno-hospicyjnej, poprawiając także społeczną akceptację opieki u kresu życia oraz wsparcie dla rodzin osób chorych na raka w Polsce. Sytuacja wielu osób starszych, uwięzionych w domach, szczególnie w przypadku pacjentów z demencją i ich rodzin, jest w Polsce ciągle bardzo zróżnicowana. Większość rodzin wciąż wstydzi się bycia rodziną z „problemami psychicznymi”, często izolując się od innych wokoło. Większość naszych lokalnych społeczności nie wspiera tych, którzy cierpią w domach, i tych, którzy się nimi zajmują, opiekując się nimi często przez wiele lat. Pedagodzy społeczni i pracownicy socjalni muszą odpowiedzieć sobie na pytania dotyczące samotności i izolacji wielu opiekunów rodzinnych: Jak radzić sobie z poczuciem winy, izolacji i samotności, gdy jesteś opiekunem rodzinnym dla osoby poważnie chorej w domu? Wiele praktycznych porad można zaczerpnąć z doświadczeń brytyjskiej organizacji Carers UK. Patrząc na dobre doświadczenia i zmiany w opiece nad pacjentami z chorobą nowotworową i ich rodzinami w ruchu hospicyjnym w Polsce, możemy przygotować liderów społeczności lokalnych i pracowników socjalnych do pomocy licznym „samotnym bohaterom” opieki nad chorymi w domu, aby czuli się bardziej włączani i wspierani przez nas. Możemy nauczyć się wiele od tych, którzy już opracowali narzędzia i całe strategie wspierające opiekunów rodzinnych. Badanie elementów edukacyjnych działań, odnoszącej sukcesy organizacji Carers UK (www.carersuk.org) pomoże wskazać główne rozwiązania tego wyzwania społeczno-edukacyjnego w Polsce, wspomagając podejmowane już w tym zakresie działania, mające na celu zmniejszenie osamotnienia opiekunów rodzinnych osób u kresu życia w naszym kraju.

Słowa kluczowe: izolacja, samotność, opieka paliatywna, opieka domowa, opiekun rodzinny, wsparcie, inkluzja, osamotnienie, kres życia.
POLSKA WERSJA ARTYKUŁU OPUBLIKOWANEGO PO ANGIELSKU 2020 https://apcz.umk.pl/czasopisma/index.php/PCh/article/view/PCh.2020.012/25896

Attached: Introduction, Notes on Contributors.
This collection of articles is a thoughtful examination of the history, function and place of emerging rituals. The discussion goes beyond academic assessment and acknowledgement of the absence of meaningful ritual to focus on the different ways people are responding to the call for ‘new rituals’. It recognises the extent to which sincere ritualisation is essential to the physical, psychological and spiritual health of individuals, family groups, organisations and even society as a whole.
Contributors: 13 authors, 15 transdisciplinary fields:

- Ellen Dissanayake, hon. PhD, an independent scholar focusing on 'the anthropological exploration of art and culture’. Seattle, Washington, USA
- Matthieu Smyth, PhD, Ritual Anthropologist, Professor at the University of Strasbourg.
- Robert C. Scaer, M.D., Neurologist, Psychologist, currently retired from clinical medical practice. Louisville, Colorado, USA.
- Jeltje Gordon-Lennox, M.Div, Psychotherapist and Celebrant Trainer, Ashoka Association, Geneva, Switzerland.
- Andrés Allemand Smaller, journalist and secular celebrant in Geneva, Switzerland.
- Christine Behrend, marketing and consumer behaviour researcher and a secular celebrant in Pully, Switzerland.
- Isabel Russo, Head of Ceremonies at The British Humanist Association, London, UK.
- Michael Picucci, PhD, Psychologist, licensed psychotherapist, New York City, USA.
- Joanna Wojtkowiak, PhD, Cultural psychologist, Assistant professor at the University of Humanistic Studies, Utrecht, The Netherlands.
- Lindy Mechefske, journalist and food-writer in Kingston, Canada.
- Irene Stengs, PhD, Cultural Anthropologist, Senior Researcher Fellow at the Meertens Instituut, Co-editor of Anthropological Journal Etnofoor, Amsterdam, The Netherlands.
- Gianpiero Vincenzo, MA, sociologist, islamist, art critic and novelist; Professor of sociology at the Fine Arts Academy of Catania in Sicily, Italy.
- Jacqueline Millner, PhD, is Associate Dean Research, Sydney College of the Arts, The University of Sydney
- Ida van der Lee, ritual artist, Amsterdam, The Netherlands.
Publication date: early 2017

This is the keynote address given to the Tennessee Association of Pastoral Therapists, an organization of pastoral psychotherapists, on August 14, 2009, in Nashville, TN, USA. It is a reflection by the author upon the continued developments of his thoughts subsequent to the publication of his article "Recovering Grief in the Age of Grief Recovery,” The Journal of Pastoral Theology, Vol. 13, No. 1, Spring 2003.

This assessment tool identifies contributing factors to presenting problems, identifies goals in counseling, helps form a therapeutic alliance, and deepens client insight into the story behind current difficulties. Simply completing this questionnaire can be a healing experience in itself.