From the hiding of the bones of Kamehameha the Great, to the half-mile-long funeral procession of King Kamehameha III, to the somber return of the embalmed remains of King Kalakaua from San Francisco, Hawaii experienced changing responses to the deaths of Hawaiian royalty. Missionary journals, government publications, and articles in Hawaiian and English language newspapers provide the source material for the first comprehensive look at the transformation of funerary practices following permanent contact with the West. The documentary evidence tells the story of the adoption of new ways of honoring Hawaii royalty and the persistence of traditional practices. Although the funeral observances for British royalty provided an extravagant model for their Hawaii counterparts, indigenous practices survived. While mourners no longer knocked out their teeth or tattooed their tongues, other traditional forms-the mass wailing, feather standards, and composing of funeral dirges-continued well into the twentieth century. Besides the contemporaneous accounts, dozens of historic drawings and photographs provide rarely seen glimpses of the obsequies of the Kamehameha and Kalakaua dynasties. Burial locations, too, saw transformation as secret burial caves and thatched structures housing ancient bones gave way to coral sepulchers, Gothic mausoleums and underground crypts. The description of the burial sites includes the locations of the final resting places of the royalty of Hawaii.

In the aftermath of suicide, friends and family face a long road of grief and reflection. With a sympathetic eye and a firm hand, Harold Ivan Smith searches for the place of the spirit in the wake of suicide. He asks how one may live a spiritual life as a survivor, and he addresses the way faith is permanently altered by the residue of stigma that attaches to suicide.

What is it like to live with-and love-someone whose death, while delayed, is nevertheless foretold? In Living in Death's Shadow, Emily K. Abel, an expert on the history of death and dying, examines memoirs written between 1965 and 2014 by family members of people who died from chronic disease. In earlier eras, death generally occurred quickly from acute illnesses, but as chronic disease became the major cause of mortality, many people continued to live with terminal diagnoses for months and even years. Illuminating the excruciatingly painful experience of coping with a family member's extended fatal illness, Abel analyzes the political, personal, cultural, and medical dimensions of these struggles. The book focuses on three significant developments that transformed the experiences of those dying and their intimates: the passage of Medicare and Medicaid, the growing use of high-tech treatments at the end of life, and the rise of a movement to humanize the care of dying people. It questions the exalted value placed on acceptance of mortality as well as the notion that it is always better to die at home than in an institution. Ultimately, Living in Death's Shadow emphasizes the need to shift attention from the drama of death to the entire course of a serious chronic disease. The chapters follow a common narrative of life-threatening disease: learning the diagnosis; deciding whether to enroll in a clinical trial; acknowledging or struggling against the limits of medicine; receiving care at home and in a hospital or nursing home; and obtaining palliative and hospice care. Living in Death's Shadow is essential reading for everyone seeking to understand what it means to live with someone suffering from a chronic, fatal condition, including cancer, AIDS, Alzheimer's, and heart disease.

This book explores how, in encounters with the terminally ill and dying, there is something existentially at stake for the professional, not only the patient. It connects the professional and personal lives of the interviewees, a range of professionals working in palliative and intensive care. Kjetil Moen discusses how the inner and outer worlds, the psychic and the social, and the existential and the cultural, all inform professionals' experience of work at the boundary between life and death. Death at Work is written for an academic audience, but is accessible to and offers insights for practitioners in a variety of fields.

An encounter with the death of another is often an occasion when the bereaved need to be sustained in their loss, relieved of the anxiety that the meeting with death engenders, and comforted in their grief. It is a time when those left behind often seek to redress wrongs in themselves or in the relationships that death has shaken and upset. In both collective and individual responses to the trauma of encountering death, we witness efforts to counter the misfortune and to explain the meaning of the loss, to turn memory into blessing, to reconcile life with death, to regenerate life, and redeem both the bereaved and the dead. Sometimes loss may transform the bereaved in ways that lead to growth and maturity; other times a loss leads to unremitting anger or melancholia. There may be a variety of spiritual expressions that the bereaved experience in their time of loss, but there appears to be some common elements in all of them. Overtime, survivors' feelings are transformed into growing exploration of the spiritual, a profound sense of rebirth, newfound feelings of self-mastery or confidence, and a deeply held conviction that "life goes on." The contributions to this volume are based on a conference held in New York on the first anniversary of September 11, 2001. Contributors include Peter Metcalf, Robert Jay Lifton, Ilana Harlow, Robert A. Neimeyer, Samuel Heilman, and Neil Gillman. This sensitive and heartfelt volume relates specifically to issues of death, bereavement, and mourning in the aftermath of the attack on the World Trade Center, but the applications to other individual and catastrophic events is obvious. The contributions do not simply explore how people deal with bereavement or are psychologically affected by extreme grief: they address how people can try to find meaning in tragedy and loss, and strive to help restore order in the wake of chaos. The multidisciplinary perspectives include those of anthropology, psychology, theology, social work, and art.

An inevitable and universal experience, dying is experienced by individuals in different ways, often related to the character of our relationships, family structures, gender identities, cultural backgrounds, and economic means. Drawing on extensive qualitative fieldwork with patients, carers and health professionals in Australia and the United Kingdom, Dying: A Social Perspective on the End of Life provides a critical examination of the different spheres of dying, in social and cultural context. Exploring complex issues such as the politics of assisted dying, negotiating medical futility, gender and dying, the desire for redemption, the moralities of 'the good fight' and the lived experience of bodily disintegration, this book links novel theoretical ideas within sociology to cutting-edge empirical data collected in palliative and end-of-life care contexts. A theoretically engaged understanding of the social mediation of the end of life, Dying: A Social Perspective on the End of Life also sheds light on the manner in which the end of life can be shaped by major economic, cultural and socio-cultural shifts including neo-liberalism, individualisation, medicalisation, professionalisation and detraditionalisation. As such, it will appeal to social science, health and medical researchers interested in the end of life, as well as those working in palliative and end-of-life care settings.

A comprehensive analysis of the ritual dimensions of biblical mourning rites, this book also seeks to illuminate mourning's social dimensions through engagement with anthropological discussion of mourning, from Hertz and van Gennep to contemporaries such as Metcalf and Huntington and Bloch and Parry. The author identifies four types of biblical mourning, and argues that mourning the dead is paradigmatic. He investigates why mourning can occur among petitioners in a sanctuary setting even given mourning's death associations; why certain texts proscribe some mourning rites (laceration and shaving) but not others; and why the mixing of the rites of mourning and rejoicing, normally incompatible, occurs in the same ritual in several biblical texts.

This volume visits death in children's literature from around the world, making a substantial contribution to the dialogue between the expanding fields of Childhood Studies, Children's Literature, and Death Studies. Considering both textual and pictorial representations of death, contributors focus on the topic of death in children's literature as a physical reality, a philosophical concept, a psychologically challenging adjustment, and/or a social construct. Essays covering literature from the US, Mexico, El Salvador, Guatemala, Canada, the UK, Sweden, Germany, Poland, Bulgaria, Brazil, Czechoslovakia, the Soviet Union, India, and Iran display a diverse range of theoretical and cultural perspectives. Carefully organized sections interrogate how classic texts have been adapted for the twenty-first century, how death has been politicized, ritualized, or metaphorized, and visual strategies for representing death, and how death has been represented within the context of play. Asking how different cultures present the concept of death to children, this volume is the first to bring together a global range of perspective on death in children's literature and will be a valuable contribution to an array of disciplines.

Once regarded as taboo, it is now claimed that we are a death-obsessed society. The face of death in the 21st century, brought about by cultural and demographic change and advances in medical technology, presents health and social care practitioners with new challenges and dilemmas. By focusing on predominant patterns of dying; global images of death; shifting boundaries between the public and the private; and cultural pluralism, the author looks at the way death is handled in contemporary society and the sensitive ethical and practical dilemmas facing nurses, social workers, doctors and chaplains. This book brings together perspectives from social science, health-care and pastoral theology to assist the reader in understanding and negotiating this 'new death'. End-of-life care and old age, changing funeral and burial practices, new stigmas such as drug-related bereavements, are highlighted, and theories of dying and bereavement re-examined in their context. The concluding chapters incorporate recent case studies into an exploration of the meanings and shape of holistic and integrated care. Students interested in death studies from a sociological and cultural viewpoint as well as health and social care practitioners, will benefit from its critical appraisal and application of the established knowledge base to contemporary practices and ethical debates.

Death, Ritual and Belief, now in its third edition, explores many important issues related to death and dying, from a religious studies perspective, including anthropology and sociology. Using the motif of 'words against death' it depicts human responses to grief by surveying the many ways in which people have not let death have the last word, not simply in terms of funeral rites but also in memorials, graves, and in ideas of ancestors, souls, gods, reincarnation and resurrection, whether in the great religious traditions of the world or in more local customs. He also examines bereavement and grief, experiences of the presence of dead, near-death experiences, pet-death and the symbolic death played out in religious rites. Updated chapters have taken into account new research and include additional topics in this new edition, notably assisted dying, terrorism, green burial, material culture, death online, and the emergence of Death Studies as a distinctive field. Case studies range from Anders Breivik in Norway, to the Princess of Wales, and to the Rapture in the USA. A new perspective is also brought to his account of grief theories. Providing an introduction to key authors and authorities on death beliefs, bereavement, grief and ritual-symbolism, Death, Ritual and Belief is an authoritative guide to the perspectives of major religious and secular worldviews.

Drawing on ethnography of Aboriginal and Torres Strait Islander communities across Australia, Mortality, Mourning and Mortuary Practices in Indigenous Australia focuses on the current ways in which indigenous people confront and manage various aspects of death. The contributors employ their contemporary and long-term anthropological fieldwork with indigenous Australians to construct rich accounts of indigenous practices and beliefs and to engage with questions relating to the frequent experience of death within the context of unprecedented change and premature mortality. The volume makes use of extensive empirical material to address questions of inequality with specific reference to mortality, thus contributing to the anthropology of indigenous Australia whilst attending to its theoretical, methodological and political concerns. As such, it will appeal not only to anthropologists but also to those interested in social inequality, the social and psychosocial consequences of death, and the conceptualization and manipulation of the relationships between the living and the dead.

Fred Feldman, Professor of Philosophy at the University of Massachusetts at Amherst, is widely recognized for his subtle defense of hedonistic consequentialism and for his plain-spoken and exact philosophical style. This book collects new and original articles from an international team of scholars to celebrate his philosophical contributions. The three main topics of the book - moral goodness, moral rightness and the ethical and metaphysical puzzles posed by death - are topics that have occupied Professor Feldman throughout his philosophical career. Each contribution advances the state of the art in analytical ethics and metaphysics through critical analysis of previous work and the formulation of new positions. As a collection, these essays represent a sustained reflection on the merits and limitations of a whole, integrated research program in moral philosophy: hedonistic consequentialism.

Someone dies. What happens next?

One family inters their matriarch's ashes on the floor of the ocean. Another holds a memorial weenie roast each year at a greenburial cemetery. An 1898 ad for embalming fluid promises, "You can make mummies with it " while a leading contemporary burial vault is touted as impervious to the elements. A grieving mother, 150 years ago, might spend her days tending a garden at her daughter's grave. Today, she might tend the roadside memorial she erected at the spot her daughter was killed. One mother wears a locket containing her daughter's hair; the other, a necklace containing her ashes.

What happens after someone dies depends on our personal stories and on where those stories fall in a larger tale--that of death in America. It's a powerful tale that we usually keep hidden from our everyday lives until we have to face it.

"American Afterlife" by Kate Sweeney reveals this world through a collective portrait of Americans past and present who find themselves personally involved with death: a klatch of obit writers in the desert, a funeral voyage on the Atlantic, a fourth-generation funeral director--even a midwestern museum that takes us back in time to meet our deathobsessed Victorian progenitors. Each story illuminates details in another until something larger is revealed: a landscape that feels at once strange and familiar, one that's by turns odd, tragic, poignant, and sometimes even funny.

Mass violence and terrorism are a salient phenomenon in the late modern society, showing no sign of decline. Proactive results from the long, ongoing debate of how to address these issues are therefore increasingly necessary - not just in the context of prevention, but also in the context of the aftermath. Shared Experiences of Mass Shootings develops an understanding of the collective experience, consequences and recovery processes after mass shootings. Drawing from in-depth case studies of two mass shootings in Finland and comparing them with other international cases, it explores how communities work through violent tragedies employing social memory and memorialization practices that can be seen as either tools for recovery, or as something that needs to be restricted. Contributing a novel understanding of how experiencing mass violence is deeply gendered through the social patterns and narratives of men's and women's emotions, this timely monograph will appeal to undergraduate and postgraduate students, as well as postdoctoral researchers, interested in fields such as: Sociology of Violence, Criminology, Social Work, Memory Studies, Media Studies and Cultural Trauma.

At the turn of the twentieth century, medicine's imperative to cure disease increasingly took priority over the demand to relieve pain and suffering at the end of life. Filled with heartbreaking stories, The Inevitable Hour demonstrates that professional attention and resources gradually were diverted from dying patients. Emily K. Abel challenges three myths about health care and dying in America. First, that medicine has always sought authority over death and dying; second, that medicine superseded the role of families and spirituality at the end of life; and finally, that only with the advent of the high-tech hospital did an institutional death become dehumanized. Abel shows that hospitals resisted accepting dying patients and often worked hard to move them elsewhere. Poor, terminally ill patients, for example, were shipped from Bellevue Hospital in open boats across the East River to Blackwell's Island, where they died in hovels, mostly without medical care. Some terminal patients were not forced to leave, yet long before the advent of feeding tubes and respirators, dying in a hospital was a profoundly dehumanizing experience. With technological advances, passage of the Social Security Act, and enactment of Medicare and Medicaid, almshouses slowly disappeared and conditions for dying patients improved-though, as Abel argues, the prejudices and approaches of the past are still with us. The problems that plagued nineteenth-century almshouses can be found in many nursing homes today, where residents often receive substandard treatment. A frank portrayal of the medical care of dying people past and present, The Inevitable Hour helps to explain why a movement to restore dignity to the dying arose in the early 1970s and why its goals have been so difficult to achieve.

Somewhere in the world, in the next forty seconds, a person is going to commit suicide. Globally, suicides account for 50 percent of all violent deaths among men and 71 percent for women. Despite suicide prevention programs, therapy, and pharmacological treatments, the suicide rate is either increasing or remaining high around the world. Media and Suicide holds traditional and emergent media accountable for influencing an individual's decision to commit suicide. Global experts present research, historical analysis, theoretical disputes (including discussion on the Werther and Papageno effects), and policy regarding the media's impact on suicide. They answer questions about the effects of different types of media and storytelling, show how the impact of social media can be diminished, discuss internet bullying, mass-shootings and mass-suicides, show the effects of recovery stories, and much more. The editors also present examples of suicide policy in the United States, Switzerland, the United Kingdom, Ireland, and Hong Kong on how to best communicate reporting guidelines to decrease the copycat effect, especially in less developed nations where most of the world's nearly one million suicides occur each year. Although there is much work to be done to prevent media-influenced suicide, this innovative volume will contribute a large piece to this complex puzzle.

A recurring theme of the public discourse on immigration in Europe today is that migrants are primarily young people, of working age. Against this short-sighted view, the main contribution of this book is to propose that processes of ageing and dying constitute a critical juncture in the settlement of migrant-origin communities, precipitating novel intercultural negotiations in societies characterized by post-migration diversity. Bringing together seven studies reflecting different institutional and (trans)national contexts, the chapters fall under two main themes. A key issue when facing death is the organization of adequate care for the dying, which may be a challenging task in pluralized settings involving both migrant patients and migrant carers. Facing the end of life furthermore involves the practice of rituals in order to make sense of the transition from life to death. Whether through care or ritual, the studies presented here show that the need to reconcile different cultural, religious and administrative norms relating to death is infused with ontological insecurities which may result in new or renewed interrogations of identities and belongings. This book was originally published as a special issue of the Journal of Intercultural Studies.

The Handbook of the Sociology of Death, Grief, and Bereavement sets issues of death and dying in a broad and holistic social context. Its three parts explore classical sociology, developments in sociological thought, and the ways that sociological insights can be useful across a broad spectrum of grief-related topics and concerns. Guidance is given in each chapter to help spur readers to examine other topics in thanatology through a sociological lens. Scholars, students, and professionals will come away from the handbook with a nuanced understanding of the social context -cultural differences, power relations, the role of social processes and institutions, and various other sociological factors - that shape grief experiences.

Exploring the religious category of dying to self, this book aims to resolve contemporary issues that relate to detachment. Beginning with an examination of humility in its general notion and as a religious virtue that detachment presupposes, Kellenberger draws on a range of ancient, medieval, modern, and contemporary sources that address the main characteristics of detachment, including the work of Meister Eckhart, St. Teresa, and Simone Weil, as well as writers as varied as Gregory of Nyssa, Rabi'a al-Adawiyya, SAren Kierkegaard, Andrew Newberg, John Hick and Keiji Nishitani. Kellenberger explores the key issues that arise for detachment, including the place of the individual's will in detachment, the relationship of detachment to desire, to attachment to persons, and to self-love and self-respect, and issues of contemporary secular detachment such as inducement via chemicals. This book heeds the relevance of the religious virtue of detachment for those living in the twenty-first century.

Seventeenth-century England was a country obsessed with property rights. For only those who owned property were considered to have a vested interest in the maintenance of law, order and social harmony. As such, establishing the ownership of 'things' was a constant concern for all people, and nowhere is this more evident than in the cases of disputed wills. Based on a wealth of surviving evidence from the Prerogative Court of Canterbury, the probate jurisdiction which probated wills of the more wealthy English property owners as well as some of those with a more modest quantity of property, this book investigates what litigation over the validity of wills reveals about the interplay between society and law. The volume investigates, catalogs, and systematizes the legal issues that were raised in will disputes in the Canterbury Court in the last half of the seventeenth century. However, this is not just a book about law and legal practice. The records from which it draws plunge us into deeply personal and often tragic situations, revealing how the last requests of the dead and dying were often ignored or misinterpreted by family, friends and creditors for their own benefit. By focusing on property law as reflected in cases of disputed wills, the book provides a glimpse at a much fuller spectrum of society than is often the case. Even people of relatively modest means were concerned to pass on their possessions, and their cases provide a snapshot of the type of objects owned and social relationships revealed by patterns of bequests. This too is true for women, who despite being denied full participation in many areas of civic life, are frequently encountered as key players in court cases over disputed wills. What emerges from this study is a picture of a society for which notions of law and private property were increasingly intertwined, yet in which courts were less concerned with formality than with ensuring that the intentions of will-makers were properly carried out.

Artist and scholar Marcia Brennan serves as Artist in Residence at the M. D. Anderson Cancer Center in Houston, and the experience of seeing, close-up, the transitional states and transformational visions involved in the approaching end of life raised countless questions about the intersection of life, death and art. Those questions are at the heart of this unique book. Bridging disparate fields, including art history, medical humanities, and religious studies, Life at the End of Life explores the ways in which art can provide a means for rendering otherwise abstract, deeply personal and spiritual experiences vividly concrete and communicable, even as they remain open-ended and transcendent. In the face of death, suffering and uncertainty, Brennan shows how artistic expression can offer valuable aesthetic and metaphysical avenues for understanding and for making meaning.

This study explores the female experience of death in early modern England. By tracing attitudes towards gender through the occasion of death, it advances our understanding of the construction of femininity in the period. Becker illustrates how dying could be a positive event for a woman, and for her mourners, in terms of how it allowed her to be defined, enabled and elevated. The first part of the book gives a cultural and historical overview of death in early modern England, examining the means by which human mortality was confronted, and how the fear of death and dying could be used to uphold the mores of society. Becker explores particularly the female experience of death, and how women used the deathbed as a place of power from which to bestow dying maternal blessings, or leave instructions and advice for their survivors. The second part of the study looks at 'good' and 'bad' female deaths. The author discusses the motivation behind the reporting of the deaths and the veracity of such accounts, and highlights the ways in which they could be used for religious, political and patriarchal purposes. The third section of the book considers how death could, paradoxically, liberate a woman. In this section Becker evaluates the opportunity for female involvement in dying and posthumous rituals, including funeral rites and sermons, commemorative and autobiographical writing and literary legacies. While accounts of dying women largely underpinned the existing patriarchy, the experience of dying allowed some women to express themselves by allowing them to utilise an established male discourse. This opportunity for expression, along with the power of the deathbed, are the focus for this study.

The Handbook of the Sociology of Death, Grief, and Bereavement sets issues of death and dying in a broad and holistic social context. Its three parts explore classical sociology, developments in sociological thought, and the ways that sociological insights can be useful across a broad spectrum of grief-related topics and concerns. Guidance is given in each chapter to help spur readers to examine other topics in thanatology through a sociological lens. Scholars, students, and professionals will come away from the handbook with a nuanced understanding of the social context -cultural differences, power relations, the role of social processes and institutions, and various other sociological factors - that shape grief experiences.

The Christian idea of a good death had its roots in the Middle Ages with ars moriendi, featuring reliance on Jesus as Savior, preparedness for the life to come and for any spiritual battle that might ensue when on the threshold of death, and death not taking place in isolation. Evangelicalism introduced new features to the good death, with its focus on conversion, sanctification and an intimate relationship with Jesus. Scholarship focused on mid-nineteenth-century evangelical Nonconformist beliefs about death and the afterlife is sparse. This book fills the gap, contributing an understanding not only of death but of the history of Methodist and evangelical Nonconformist piety, theology, social background and literary expression in mid-nineteenth-century England. A good death was as central to Methodism as conversion and holiness. Analyzing over 1,200 obituaries, Riso reveals that while the last words of the dying pointed to a timeless experience of hope in the life to come, the obituaries reflect changing attitudes towards death and the afterlife among nineteenth-century evangelical Nonconformist observers who looked increasingly to earthly existence for the fulfillment of hopes. Exploring tensions in Nonconformist allegiance to both worldly and spiritual matters, this book offers an invaluable contribution to death studies, Methodism, and Evangelical theology.