Suicide haunts our literature and our culture, claiming the lives of ordinary people and celebrities alike. It is now the third leading cause of death for fifteen- to twenty-four-year-olds in the United States, raising alarms across the nation about the rising tide of hopelessness seen in our young people. It is a taboo subtext to our successes and our happiness, a dark issue that is often euphemized, avoided, and little understood. In our century, psychology and psychiatry alike have attempted to understand, prevent, and medicalize these phenomena. But they have failed, argues Dr. Edwin Shneidman, because they have lost sight of the plain language, the ordinary everyday words, the pain and frustrated psychological needs of the suicidal individual. In The Suicidal Mind, Dr. Shneidman has written a groundbreaking work for every person who has ever thought about suicide or knows anybody who has contemplated it. The book brims with insight into the suicidal impulse and with helpful suggestions on how to counteract it. Shneidman presents a bold and simple premise: the main cause of suicide is psychological pain or "psychache." Thus the key to preventing suicide is not so much the study of the structure of the brain, or the study of social statistics, or the study of mental diseases, as it is the direct study of human emotions. To treat a suicidal individual, we need to identify, address, and reduce the individual's psychache. Shneidman shares with the reader his knowledge, both as a clinician and researcher, of the psychological drama that plays itself out in the suicidal mind through the exploration of three moving case studies. We meet Ariel, who set herself on fire; Beatrice, who cut herself with the intent to die; and Castro, a young man who meant to shoot his brains out but survived, horribly disfigured. These cases are presented in the person's own words to reveal the details of the suicidal drama, to show that the purpose of suicide is to seek a solution, to illustrate the pain at the core of suicide, and to isolate the common stressor in suicide: frustrated psychological needs. Throughout, Shneidman offers practical, explicit maneuvers to assist in treating a suicidal individual--steps that can be taken by concerned friends or family and professionals alike. Suicide is an exclusively human response to extreme psychological pain, a lonely and desperate solution for the sufferer who can no longer see any alternatives. In this landmark and elegantly written book, Shneidman provides the language, not only for understanding the suicidal mind, but for understanding ourselves. Anyone who has ever considered suicide, or knows someone who has, will find here a wealth of insights to help understand and to prevent suicide.

Child mortality has been widely perceived and addressed as a medical issue. Regardless of the fact that there has been a substantial decrease in child mortality world-wide it continues to be a concern in developing countries. Millions of children die each year due to preventable causes. This book argues that there is a clear and consistent pattern of preventable child deaths, which is, at its core, a problem of justice. Modern theories of justice can offer important lessons for the design and assessment of child survival policies from an equity perspective. The book considers Amartya Sen's multifocal metric of justice as more plausible than its Rawlsian or resourcist counterparts. It argues that such an approach to justice is relevant for affirmative action policies, which have long been a source of resentment among historically better-off groups around the world, especially in two of the world's largest and most vibrant democracies-India and the United States.

A major contribution to debates about the value of death and its place in Western and Eastern religions is presented by this work's belief that religious and secular attitudes can support and reinforce one another through their attitudes towards death.

"The milkman cried when I told him you were dead. 'Last night,' I said, 'Mark died.'" This collection brings together 30 short stories and poems about dying and bereavement. Written by mothers, fathers, daughters, sons, wives, husbands and dying people, these moving pieces talk honestly about how it feels to care for someone who is dying, to grieve for a loved one, and to face death oneself. A candid story about a daughter's relationship with her mother's carer; an internal monologue on dementia; a deeply moving poem about losing a son to cot death; and a heartfelt story about a mother's end of life are some of the poignant pieces included. This collection provides an opportunity to think and talk about death and dying, too often a taboo subject, and offers readers the rare comfort and support of shared experience.

This compelling text and dramatic photographic essay convey the emotional power of the death rituals of a small Greek village--the funeral, the singing of laments, the distribution of food, the daily visits to the graves, and especially the rite of exhumation. These rituals help Greek villagers face the universal paradox of mourning: how can the living sustain relationships with the dead and at the same time bring them to an end, in order to continue to live meaningfully as members of a community? That is the villagers' dilemma, and our own. Thirty-one moving photographs (reproduced in duotone to do justice to their great beauty) combine with vivid descriptions of the bereaved women of "Potamia" and with the words of the funeral laments to allow the reader an unusual emotional identification with the people of rural Greece as they struggle to integrate the experience of death into their daily lives.

Loring M. Danforth's sensitive use of symbolic and structural analysis complements his discussion of the social context in which these rituals occur. He explores important themes in rural Greek life, such as the position of women, patterns of reciprocity and obligation, and the nature of social relations within the family.

This stimulating new book provides a sophisticated introduction to the key issues in the sociology of death and dying.

In recent years, the social sciences have seen an upsurge of interest in death and dying. The fascination with death is reflected in popular media such as newspapers, television documentaries, films and soaps, and, moreover, in the multiplying range of professional roles associated with dying and death. Yet despite its ubiquitous significance, the majority of texts in the field have been written primarily for health professionals. This book breaks with that tradition.

It provides a cutting edge, comprehensive discussion of the key topics in death and dying and in so doing demonstrates that the study of mortality is germane to all areas of sociology. The book is organised thematically, utilising empirical material from cross-national and cross-cultural perspectives. It carefully addresses questions about social attitudes to mortality, the social nature of death and dying, explanations for change and diversity in approaches, and traditional, modern and postmodern experiences of death.

"Death and Dying" will appeal to students across the social sciences, as well as professionals whose work brings them into contact with dying or bereaved people.

"Kein Antlitz in einem Sarg hat mir je gezeigt, daB der Eben-Verstorbene uns vermiBt. Das Gegenteil davon ist Uberdeutlich . . . Der Verstorbene UberlaBt mich der Erinnerung an meine Erlebnisse mit ihm . . . Er hingegen, der Verstorbene, hat inzwischen eine Erfahrung, die mir erst noch bevorsteht, und die sich nicht ver- mitteln laBt - es geschehe denn durch eine Offenbarung im Glauben. " Aus der Totenrede von Max Frisch fUr Peter Noll Die Ergebnisse einer kulturvergleichenden Analyse zu Sterben und Tod, die sich die 7. Internationale Fachkonferenz Ethnomedizin im April 1984 zur Aufgabe gemacht hatte, werden hier einer breiteren Offentlichkeit zuganglich. Die Beitrage konfrontieren uns mit einer tiberwaltigenden Ftille kultureller Zeugnisse tiber den Umgang mit Sterbenden und tiber die Symbolisierung des Todes. Ungeachtet der un- vermeidlichen Beschranktheit und Zufalligkeit der Auswahl, trotz der in der Sache liegenden Verfremdung wissenschaftlich-methodischer Dar- stellung ftihlt sich der Leser unmittelbar angesprochen, ja, gefes- selt durch die Intensitat, mit der zu allen Zeiten und in allen Kulturen Sterben und Tod kulturell gestaltet, symbolisch gedeutet und im mitmenschlichen Umgang erfahren wurde. DaB uns Menschen Ster- ben und Tod gemeinsam sind, daB jede Zeit, jede Kultur, aber auch jeder einzelne sich dieser anthropologisch gemeinsamen Situation stellen muB, sie ftir sich deuten und verarbeiten muB, dtirfte wohl auf keine andere Weise so sinnfallig und tiberzeugend hervortreten wie in dem hier vorgelegten Tagungsbericht.

In the febrile religious and political climate of late sixteenth-century England, when the grip of the Reformation was as yet fragile and insecure, and underground papism still perceived to be rife, Lancashire was felt by the Protestant authorities to be a sinister corner of superstition, lawlessness and popery. And it was around Pendle Hill, a sombre ridge that looms over the intersecting pastures, meadows and moorland of the Ribble Valley, that their suspicions took infamous shape. The arraignment of the Lancashire witches in the assizes of Lancaster during 1612 is England's most notorious witch-trial. The women who lived in the vicinity of Pendle, who were accused alongside the so-called Samlesbury Witches, then convicted and hanged, were more than just wicked sorcerers whose malign incantations caused others harm. They were reputed to be part of a dense network of devilry and mischief that revealed itself as much in hidden celebration of the Mass as in malevolent magic. They had to be eliminated to set an example to others. In this remarkable and authoritative treatment, published to coincide with the 400th anniversary of the case of the Lancashire witches, Philip C Almond evokes all the fear, drama and paranoia of those volatile times: the bleak story of the storm over Pendle