Marilyn Johnson was enthralled by the remarkable lives that were marching out of this world--so she sought out the best obits in the English language and the people who spent their lives writing about the dead. She surveyed the darkest corners of Internet chat rooms, and made a pilgrimage to London to savor the most caustic and literate obits of all. Now she leads us on a compelling journey into the cult and culture behind the obituary page and the unusual lives we don't quite appreciate until they're gone.

This book addresses the dying process and the nature of death itself with the intention that it might help us to accept and embrace both these things as a part of life. Intended to provide a shift in perception, this book aims to alleviate some of the fear, resistance and denial surrounding death. Much has been written about death by spiritual teachers, psychologists, philosophers and palliative specialists, but this book is an entry into the conversation from a viewpoint that is not medical, religious, nor postulating any form of belief system. It is partly a survey of our attitude and resistance to dying and death, and partly an examination of the options available that could serve as a non-denominational enquiry into this unavoidable eventuality. The principle belief is that the tools required for this shift in perception are to be found within us - we already possess what we need that would allow us to drop the heavy weight of fear and anxiety. This book will help the reader to find these tools, guiding the reader towards their own, most direct route, and focuses on the validity of individual experience.

A Kyrgyz cemetery seen from a distance is astonishing. The ornate domes and minarets, tightly clustered behind stone walls, seem at odds with this desolate mountain region. Islam, the prominent religion in the region since the twelfth century, discourages tombstones or decorative markers. However, elaborate Kyrgyz tombs combine earlier nomadic customs with Muslim architectural forms. After the territory was formally incorporated into the Russian Empire in 1876, enamel portraits for the deceased were attached to the Muslim monuments. Yet everything within the walls is overgrown with weeds, for it is not Kyrgyz tradition for the living to frequent the graves of the dead. Architecturally unique, Kyrgyzstan's dramatically sited cemeteries reveal the complex nature of the Kyrgyz people's religious and cultural identities. Often said to have left behind few permanent monuments or books, the Kyrgyz people in fact left behind a magnificent legacy when they buried their dead. Traveling in Kyrgyzstan, photographer Margaret Morton became captivated by the otherworldly grandeur of these cemeteries. Cities of the Dead: The Ancestral Cemeteries of Kyrgyzstan collects the photographs she made on several visits to the area and is an important contribution to the architectural and cultural record of this region. Watch the book trailer: https://www.youtube.com/watch?v=haaOw6cx1yk

This book is available as an open access ebook under a CC-BY licence. Early Anglo-Saxon cemeteries are known for their grave goods, but this abundance obscures their interest as the creations of pluralistic, multi-generational communities. This book explores over one hundred early Anglo-Saxon and Merovingian cemeteries, using a multi-dimensional methodology to move beyond artefacts. It offers an alternative way to explore the horizontal organisation of cemeteries from a holistically focused perspective. The physical communication of digging a grave and laying out a body was used to negotiate the arrangement of a cemetery and to construct family and community stories. This approach foregrounds community, because people used and reused cemetery spaces to emphasise different characteristics of the deceased, based on their own attitudes, lifeways and live experiences. This book will appeal to scholars of Anglo-Saxon studies and will be of value to archaeologists interested in mortuary spaces, communities and social archaeology. -- .

In a society that has seen epochal change over a few generations, what remains to hold people together and offer them a sense of continuity and meaning? In Songs for Dead Parents, Erik Mueggler shows how in contemporary China death and the practices surrounding it have become central to maintaining a connection with the world of ancestors, ghosts, and spirits that socialism explicitly disavowed. Drawing on more than twenty years of fieldwork in a mountain community in Yunnan Province, Songs for Dead Parents shows how people view the dead as both material and immaterial, as effigies replace corpses, tombstones replace effigies, and texts eventually replace tombstones in a long process of disentangling the dead from the shared world of matter and memory. It is through these processes that people envision the cosmological underpinnings of the world and assess the social relations that make up their community. Thus, state interventions aimed at reforming death practices have been deeply consequential, and Mueggler traces the transformations they have wrought and their lasting effects.

Bardwell L. Smith offers a fresh perspective on mizuko kuyo, the Japanese ceremony performed to bring solace to those who have experienced miscarriage, stillbirth, or abortion. Showing how old and new forms of myth, symbol, doctrine, praxis, and organization combine and overlap in contemporary mizuko kuyo, Smith provides critical insight from many angles: the sociology of the family, the power of the medical profession, the economics of temples, the import of ancestral connections, the need for healing in both private and communal ways and, perhaps above all, the place of women in modern Japanese religion. At the heart of Smith's research is the issue of how human beings experience the death of a life that has been and remains precious to them. While universal, these losses are also personal and unique. The role of society in helping people to heal from these experiences varies widely and has changed enormously in recent decades. In examples of grieving for these kinds of losses one finds narratives not only of deep sorrow but of remarkable dignity.

In Undoing Suicidism, Alexandre Baril argues that suicidal people are oppressed by what he calls structural suicidism, a hidden oppression that, until now, has been unnamed and under-theorized. Each year, suicidism and its preventionist script and strategies reproduce violence and cause additional harm and death among suicidal people through forms of criminalization, incarceration, discrimination, stigmatization, and pathologization. This is particularly true for marginalized groups experiencing multiple oppressions, including queer, trans, disabled, or Mad people. Undoing Suicidism questions the belief that the best way to help suicidal people is through the logic of prevention. Alexandre Baril presents the thought-provoking argument that supporting assisted suicide for suicidal people could better prevent unnecessary deaths. Offering a new queercrip model of (assisted) suicide, he invites us to imagine what could happen if we started thinking about (assisted) suicide from an anti-suicidist and intersectional framework. Baril provides a radical reconceptualization of (assisted) suicide and invaluable reflections for academics, activists, practitioners, and policymakers.

Munara, ngai wanggandi Marni na pudni Lairma yertaamma. Wortangga, Mami na pudni Banba-banbalyanna. Tirramangkotti turiduri ngarkuma birra. Ngai Birko-mankolankola Tandanyanku. Naityo Yungadalya, Yakkandulya. First, let me welcome you all to Kaurna country. Next, I welcome you all to the S- cide Prevention Conference as an ambassador of the Adelaide people. For thousands of years, Kaurna people have held conferences in this country with the Nukunu, the Ngadjuri, and the Narrunga. Whole groups of Aboriginal people came - gether and had Banba-banbalya, which was a conference, discussed their differences and new ideas. This country has always had education and the Kaurna people were the edu- tors. I'm proud to say they led the way in conferencing and education. All of the univer- ties in this state have Kaurna names for their Aboriginal Education Units. The University of South Australia has the Kaurna Higher Education Centre as its main campus and the Yunguni ("to communicate") building at the new campus, Yunggondi, which means "to give information," is at the Flinders University. The Adelaide University has Woldo Yerlo, which means "sea eagle" and is the totem of my aunt. Aunty Glad was the matriarch of the Kaurna people in this city and also helped found Tauondi, which became the Aboriginal College. She helped introduce Aboriginal people to f- malized education.

For over thirty years, David F. Kelly has worked with medical practitioners, students, families, and the sick and dying to confront the difficult and often painful issues that concern medical treatment at the end of life. In this short and practical book, Kelly shares his vast experience, providing a rich resource for thinking about life's most painful decisions. Kelly outlines eight major issues regarding end-of-life care as seen through the lens of the Catholic medical ethics tradition. He looks at the distinction between ordinary and extraordinary means; the difference between killing and allowing to die; criteria of patient competence; what to do in the case of incompetent patients; the meaning and use of advance directives; the morality of hydration and nutrition; physician-assisted suicide and euthanasia; and, medical futility. Kelly's analysis is sprinkled with significant legal decisions and, throughout, elaborations on how the Catholic medical ethics tradition - as well as teachings of bishops and popes - understands each issue. He provides a helpful glossary to supplement his introduction to the terminology used by philosophical health care ethics. Included in Kelly's discussion is his lucid description of why the Catholic tradition supports the discontinuation of medical care in the Terry Schiavo case. He also explores John Paul II's controversial papal allocution concerning hydration and nutrition for unconscious patients, arguing that the Catholic tradition does not require feeding the permanently unconscious. "Medical Care at the End of Life" addresses the major issues that inform this last stage of caregiving. It offers a critical guide to understanding the medical ethics and relevant legal cases needed for clear thinking when individuals are faced with those crucial decisions.

The philosopher Michel de Montaigne said that facing our mortality is the only way to learn the 'art of living'. This book asks what we can learn from COVID-19, both as individuals and collectively as a society. Written during the first and second lockdowns, Everything must change offers philosophical perspectives on some of the most pressing issues raised by the pandemic. It argues that the pandemic is not a misfortune but an injustice; that it has exposed our society's inadequate treatment of its most vulnerable members; that populist ideologies of post-truth are dangerous and potentially disastrous. In considering these issues and more, the book draws on a diverse range of philosophers, from Cicero, Hobbes and Arendt to prominent contemporary thinkers. At the heart of the book is a simple argument: politics can be the difference between life and death. With careful reflection we can avoid knee-jerk decision making and ensure that the right lessons are learned, so that this crisis ultimately changes our lives for the better, ushering in a society that is both more compassionate and more just. -- .

The letters Gillian Griffith wrote to her elderly, demented mother were never intended to be read - they were simply Gillian's way of dealing with her own anger and guilt towards her high-handed, infuriating and impossibly challenging mother. To Gillian's own surprise, "as the words bounced back at me off the page, magic happened". The letters began to morph into a book, and the writing of it gradually released Gillian from her mother's influence. The result is a powerful, touching, uplifting and often very funny account of one woman's emotional and practical battle with the chaos caused by dementia. This book (the title comes from a small piece of nonsense spoken by Gillian's mother) brings a new insight into the effects of dementia on those caught up in it. It will make a valuable and original contribution to the debate on dementia care.

Takes the recent wave of German autobiographical writing on illness and disability seriously as literature, demonstrating the value of a literary disability studies approach. In the German-speaking world there has been a new wave - intensifying since 2007 - of autobiographically inspired writing on illness and disability, death and dying. Nina Schmidt's book takes this writing seriously as literature,examining how the authors of such personal narratives come to write of their experiences between the poles of cliche and exceptionality. Identifying shortcomings in the approaches taken thus far to such texts, she makes suggestions as to how to better read their narratives from the stance of literary scholarship, then demonstrates the value of a literary disability studies approach to such writing with close readings of Charlotte Roche's Schossgebete(2011), Kathrin Schmidt's Du stirbst nicht (2009), Verena Stefan's Fremdschlafer (2007), and - in the final, comparative chapter - Christoph Schlingensief's So schoen wie hier kanns im Himmel gar nicht sein! Tagebuch einer Krebserkrankung (2009) and Wolfgang Herrndorf's blog-cum-book Arbeit und Struktur (2010-13). Schmidt shows that authors dealing with illness and disability do so with an awareness of their precarious subject position in the public eye, a position they negotiate creatively. Writing the liminal experience of serious illness along the borders of genre, moving between fictional and autobiographical modes, they carve out spaces from which they speak up and share their personal stories in the realm of literature, to political ends. Nina Schmidt is a postdoctoral researcher in the Friedrich Schlegel Graduate School of Literary Studies at the Freie Universitat Berlin.

Picturing Death: 1200-1600 explores the visual culture of mortality over the course of four centuries that witnessed a remarkable flourishing of imagery focused on the themes of death, dying, and the afterlife. In doing so, this volume sheds light on issues that unite two periods-the Middle Ages and the Renaissance-that are often understood as diametrically opposed. The studies collected here cover a broad visual terrain, from tomb sculpture to painted altarpieces, from manuscripts to printed books, and from minute carved objects to large-scale architecture. Taken together, they present a picture of the ways that images have helped humans understand their own mortality, and have incorporated the deceased into the communities of the living. Contributors: Jessica Barker, Katherine Boivin, Peter Bovenmyer, Xavier Dectot, Maja Dujakovic, Brigit Ferguson, Alison C. Fleming, Fredrika Jacobs, Henrike C. Lange, Robert Marcoux, Walter S. Melion, Stephen Perkinson, Johanna Scheel, Mary Silcox, Judith Steinhoff, and Noa Turel.

On August 9, 1965, 53 men died in the impoverished hills of rural Arkansas. Their final breaths came in a government facility deep underground while their loved ones were at home expecting their return. The incident at Launch Complex 373-4 remains the deadliest accident to occur in a U.S. nuclear facility. The 53: Rituals, Grief, and a Titan II Missile Disaster analyzes the event. It looks at causes but more importantly at how the mishap has affected daughters and sons for nearly six decades. It gives new sociological insight on technological disasters and the sorrow following them. The book also details how surviving family members managed themselves and each other while benefiting from the support of friends and strangers. It describes how institutions blame the powerless, and how powerful organizations generate distrust and secondary trauma. With an analysis of the event and post-disaster life, their children share stories on what went wrong and how they keep moving forward.

'Fascinating... life affirming' Times Literary Supplement 'Without exaggeration, an awe-inspiring achievement' Nigella Lawson Chosen as an Irish Times Book of the Year In this profoundly moving and remarkable book, journalist Hayley Campbell explores society's attitudes towards death, and the impact on those who work with it every day. 'If the reason we're outsourcing this burden is because it's too much for us,' she asks, 'how do they deal with it?' Would facing death directly make us fear it less? Inspired by her own childhood fascination with the subject, she meets embalmers and a former death row executioner, mass fatality investigators and a bereavement midwife. She talks to gravediggers who have already dug their own graves and questions a man whose job it is to make crime scenes disappear. Through Campbell's incisive and candid interviews with people who see death every day, she asks: Does seeing death change you as a person? And are we all missing something vital by letting death remain hidden? 'Moving, funny, and liable to unexpectedly cause me to tear up' Neil Gaiman 'Essential, compassionate, honest' Audrey Niffenegger

Conventional grief models focus on the bereaved, including actions that they need to take to get back to normalcy following the death of a loved one. This book suggests that it might be helpful in the grieving process to focus on the deceased, instead. Research points to the benefits of altruistic acts and thoughts, including improvements in mood. Altruistic acts and thoughts also could be extended to the deceased, who in death has experienced a loss as well. By taking on the perspective of and being empathic toward the deceased, a "response shift" occurs that could result in mood improvement and happiness in the bereaved. The book provides guidelines for this alternative grief model in the death of a child, of a teenager, of a spouse/partner, and of a sibling; and in multiple deaths and in persistent grief experience among others. Based on motivational principles, a workbook is also provided for monitoring progress in coping with bereavement. Comprehension questions and additional readings are provided in each chapter to help the reader further explore the topic at hand. This book would be useful in a course on death, dying and bereavement; to healthcare practitioners/bereavement counsellors; and to scholars in death, dying and bereavement across different fields including psychology, sociology, social work, public health and religion. Most grief models focus on the bereaved, including actions the survivor needs to take to get back to normalcy after a loss. However, in the grieving process it might be helpful if attention is shifted to the deceased, instead. The bereaved, by doing things she or he perceives as pleasing to the deceased, might receive healing and satisfaction in return. Lisa Farino (2010) notes that there is no shortage of research pointing to the beneficial effects of focusing on others. In a study by Carolyn Schwartz and Rabbi Meir Sendor (1999), lay people with a chronic disease were trained to provide compassionate, unconditional regard to others who had the same illness. The results showed that the providers of care and compassion reported better quality of life than the recipients of care and compassion, even though both givers and receivers had the same disease. The givers showed profound improvements in confidence, self-awareness, self-esteem, depression, and in role functioning. The researchers emphasized the beneficial importance of "response shift" (the shifting of internal standards, values, and concept definition of health and well-being) in dealing with one's own adversity. Farino (2010) notes that this research is profound because in western culture the belief is that feeling happy tends to be getting something for yourself. There are biological origins to the notion that "it's better to give than to receive." Using the functional magnetic resonance imaging (fMRI), researchers were able to demonstrate a connection between brain activity and giving. People who gave voluntarily and also for a good cause experienced more activation of the part of brain that controls for pleasure and happiness (e.g, Harbaugh, Mayr & Burghart, 2007). Studies show that about 7% of the US population experience complicated or prolonged grief disorder (e.g., Kersting et al, 2011). This is persistent grief that does not go away, and many parents tend to experience this after the loss of a child. In their study Catherine Rogers and colleagues (2008) found bereaved parents reporting more depressive symptoms, poorer well-being and more health problems after a child's loss almost 20 years later. Survivors usually show concern about how their deceased loved ones felt prior to death and if happy or not in the afterlife (e.g., Eyetsemitan & Eggleston, 2002). A study reported respondents used emotion discrete terms such as sad, happy or angry to describe the faces of deceased persons. The researchers suggested that the perceived emotional state of a deceased loved one could impact on the survivor's mourning trajectory (e.g., Eyetsemitan & Eggleston, 2002). The bereavement model of placing focus on the deceased instead, provides an alternative to existing bereavement models, in helping the survivor to cope with a loss.

Ten years after Elisabeth Kubler-Ross's death, a commemorative edition with a new introduction and updated resources section of her beloved groundbreaking classic on the five stages of grief.
One of the most important psychological studies of the late twentieth century, "On Death and Dying" grew out of Dr. Elisabeth Kubler-Ross's famous interdisciplinary seminar on death, life, and transition. In this remarkable book, Dr. Kubler-Ross first explored the now-famous five stages of death: denial and isolation, anger, bargaining, depression, and acceptance. Through sample interviews and conversations, she gives readers a better understanding of how imminent death affects the patient, the professionals who serve that patient, and the patient's family, bringing hope to all who are involved.
This edition includes an elegant, enlightening introduction by Dr. Ira Byock, a prominent palliative care physican and the author of "Dying Well."

How Non-being Haunts Being reveals how the human world is not reducible to "what is." Human life is an open expanse of "what was" and "what will be," "what might be" and "what should be." It is a world of desires, dreams, fictions, historical figures, planned events, spatial and temporal distances, in a word, absent presences and present absences. Corey Anton draws upon and integrates thinkers such as Jean-Paul Sartre, Henri Bergson, Kenneth Burke, Terrence Deacon, Lynn Margulis, R. D. Laing, Gregory Bateson, Douglas Harding, and E. M. Cioran. He discloses the moral possibilities liberated through death acceptance by showing how living beings, who are of space not merely in it, are fundamentally on loan to themselves. A heady multidisciplinary work, How Non-being Haunts Being explores how absence, incompleteness, and negation saturate life, language, thought, and culture. It details how meaning and moral agency depend upon forms of non-being, and it argues that death acceptance in no way inevitably slides into nihilism. Thoroughgoing death acceptance, in fact, opens opportunities for deeper levels of self-understanding and for greater compassion regarding our common fate. Sure to provoke thought and to stimulate much conversation, it offers countless insights into the human condition.

This book draws on original material and approaches from the developing fields of the history of emotions and childhood studies and brings together scholars from history, literature and cultural studies, to reappraise how the early modern world reacted to the deaths of children. Child death was the great equaliser of the early modern period, affecting people of all ages and conditions. It is well recognised that the deaths of children struck at the heart of early modern families, yet less known is the variety of ways that not only parents, but siblings, communities and even nations, responded to childhood death. The contributors to this volume ask what emotional responses to child death tell us about childhood and the place of children in society. Placing children and their voices at the heart of this investigation, they track how emotional norms, values, and practices shifted across the fifteenth to nineteenth centuries through different religious, legal and national traditions. This collection demonstrates that child death was not just a family matter, but integral to how communities and societies defined themselves. Chapter 5 of this book is available open access under a CC BY 4.0 license at link.springer.com.

In Dostoevsky as Suicidologist, Amy D. Ronner illustrates how self-homicide in Fyodor Dostoevsky's fiction prefigures Emile Durkheim's etiology in Suicide as well as theories of other prominent suicidologists. This book not only fills a lacuna in Dostoevsky scholarship, but provides fresh readings of Dostoevsky's major works, including Notes from The House of the Dead, Crime and Punishment, The Idiot, Demons, and The Brothers Karamazov. Ronner provides an exegesis of how Dostoevsky's implicit awareness of fatalistic, altruistic, egoistic, and anomic modes of self-destruction helped shape not only his philosophy, but also his craft as a writer. In this study, Ronner contributes to the field of suicidology by anatomizing both self-destructive behavior and suicidal ideation while offering ways to think about prevention. But most expansively, Ronner tackles the formidable task of forging a ligature between artistic creation and the pluripresent social fact of self-annihilation.

The latest volume in this multidisciplinary series on key topics in evolutionary studies, Evolutionary Perspectives on Death provides an evolutionary analysis of mortality and the consideration of death. Bringing together noted experts from a variety of fields, the books emanate from conferences held at Oakland University, and are dedicated to providing wide ranging and occasionally provocative views of human evolution. The volume on death covers topics from biology, anthropology, psychology, sociology and philosophy, with contributors addressing how evolution informs the process of comprehending, grieving, depicting, celebrating, and accepting death. Among the topics covered: Evolutionary perspectives on the loss of a twin Nonhuman primate responses to death Death in literature Witnessing and representing the death of pets The role of human decomposition facilities in shaping American perspectives on death This insightful volume showcases groundbreaking empirical and theoretical research addressing death and mortality from an evolutionary perspective, demonstrating the intellectual value of an interdisciplinary approach to understanding psychological processes and behavior. Chapter 6 of this book is available open access under a CC BY 4.0 license at link.springer.com.

If creativity is the highest expression of the life impulse, why do creative individuals who have made lasting contributions to the arts and sciences so often end their lives? M.F. Alvarez addresses this central paradox by exploring the inner lives and works of eleven creative visionaries who succumbed to suicide. Through a series of case studies, Alvarez shows that creativity and suicide are both attempts to authenticate and resolve personal catastrophes that have called into question the most basic conditions of human existence.

As a practising mortician, Caitlin Doughty has long been fascinated by our pervasive terror of dead bodies. In From Here to Eternity she sets out in search of cultures unburdened by such fears. With curiosity and morbid humour, Doughty introduces us to inspiring death-care innovators, participates in powerful death practices almost entirely unknown in the West and explores new spaces for mourning - including a futuristic glowing-Buddha columbarium in Japan, a candlelit Mexican cemetery, and America's only open-air pyre. In doing so she expands our sense of what it means to treat the dead with 'dignity' and reveals unexpected possibilities for our own death rituals.