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Books on the topic 'Expression of grief'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Thomas, Bruce St. Empowering children through art and expression: Culturally sensitive ways of healing trauma and grief. London: Jessica Kingsley Publishers, 2007.

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2

A time to mourn, a time to dance: The expression of grief and joy in Israelite religion. University Park, Pa: Pennsylvania State University Press, 1991.

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3

Katz, Rothman Barbara, ed. Centuries of solace: Expressions of maternal grief in popular literature. Philadelphia: Temple University Press, 1992.

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4

Wolfelt, Alan D. Healing Your Grieving Heart for Teens: 100 Practical Ideas--Simple tips for understanding and expressing your grief. Fort Collins, Colorado: Companion Press, 2001.

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5

Douleurs: Societes, personne et expressions (Sciences). Editions Eshel, 1992.

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6

B, Claverie, ed. Douleurs: Sociétés, personne et expressions. Paris: Editions Eshel, 1992.

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7

McKay, Matthew, and Patrick Fanning. Expressing Feelings: How to Improve Your Relationship Through Direct and Healthy Expression of Feelings (Couple Skills). New Harbinger Publications, 1994.

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8

Kozlova, Ekaterina E. Maternal Grief as an Archetype in the Psychology of Grief and Ancient Near East. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796879.003.0001.

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This chapter surveys recent grief studies, which show that amongst various types of bereavement maternal grief is regarded as the most intense type and is the most persistent. It also looks at anthropological studies that show how interrupted motherhood often leads to various forms of socio-political and religious engagement among women constituting a form of grief-driven activism. Building on these studies, this chapter examines the extant ancient Near East sources—mythologies, liturgies, medical texts, royal chronicles, etc.—showing that in the taxonomy of both death-related and non-death-related types of grief and their emotive and ritual expression, maternal grief was seen as archetypal and was implemented paradigmatically.

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9

Johnson, Paul, and Bruce St Thomas. Empowering Children throught Art and Expression: Culturally Sensitive Ways of Healing Trauma and Grief. Jessica Kingsley Publishers, 2007.

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10

Thompson, Barbara E. Grief and the Expressive Arts. Routledge, 2014. http://dx.doi.org/10.4324/9780203798447.

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11

Rogers, J. Earl. Art of Grief: The Use of Expressive Arts in a Grief Support Group. Taylor & Francis Group, 2015.

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12

Expressions of Healing: Embracing the Process of Grief a Compassionate Workbook. Newcastle Pub Co Inc, 1994.

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13

Stulman, Louis. Prophetic Words and Acts as Survival Literature. Edited by Carolyn J. Sharp. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.013.18.

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Informed by historical interests and contemporary trauma theories, this chapter reads written prophecy in the Hebrew Bible—as opposed to its oral iteration—as ancient Israel’s disaster and survival literature. Specifically, the literarization of prophecy connects word and sign-act to prophetic performance of the realities of trauma. When this complex alchemy “enacts” the horrors of war, exile, and confinement through the prism of word and deed, it (1) gives expression to unspeakable loss, (2) generates space for the work of grief, and (3) constructs new trajectories of meaning for survivors struggling to cope with the collapse of their social and symbolic worlds.

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14

Kloos, John. Constructionism and Its Critics. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0027.

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Since the 1970s, social scientists increasingly have cast human emotions in the arenas of culturally or linguistically constructed expression. A wide spectrum of theoretical terminology has been employed, including “constructionism” and “constructivist.” This essay reviews constructionist theories that bear on the study of religion and emotion. It analyzes constructionist theories as both determinist and relativist. It focuses on the recent historical ethnographic work of an important anthropologist of emotion, William M. Reddy. It also examines how religious emotions get constructed and what forms serve to give them expression. Generally, religious ritual is a form that can function in such a way so that the emotional lows of loss and grief are made less low. Conversely, ritual can heighten the feelings of joy and happiness at times of celebration. The construction of ritual form reflects specific religious traditions, yet cultures also share more broadly emotional forms for handling death, birth, marriage, and personal formation.

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15

Fritsch, Julie, and Sherokee Isle. The Anguish of Loss: Visual Expressions of Grief and Sorrow. Wintergreen Press, 1992.

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16

Grief and the Expressive Arts: Practices for Creating Meaning. Taylor & Francis Group, 2014.

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17

Neimeyer, Robert A., and Barbara E. Thompson. Grief and the Expressive Arts: Practices for Creating Meaning. Taylor & Francis Group, 2014.

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18

Wilson Kimber, Marian. Sentimentality and Gender in Musically Accompanied Recitations. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040719.003.0004.

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Musical accompaniment for poetry recitation not only enhanced the dramatic narrative, but it served as what Joanne Dobson has dubbed the “sentimental keepsake,” common to nineteenth-century literature. Accompanied recitations typically featured appropriate romantic or religious topics, depicting nostalgic memories of dancing with lost loves, singing soldiers longing for home, and sufferers’ faith in the face of death. Dances, parlor songs, or hymns were played when they were mentioned in poetic texts. Songs served as an audible expression of grief, loss, memory, and the fragility of human connections, topoi at the core of the sentimental literary tradition. That familiar music recalled the domestic sphere enabled platform appearances by women to be acceptable despite their gender.

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19

Expressing Feelings. New Harbinger Publications, 1991.

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20

Farrukhi, Asif. People All Around You. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190656546.003.0002.

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This chapter by Asif Farrukhi pays tribute to the Karachi-based poet Azra Abbas. Farrukhi presents a poignant selection of eleven of Abbas’ poems. These poems address experiences of fear, loneliness, grief, death and shock, in ways that political and random acts of violence insinuate themselves into domestic, commonplace experiences of “ordinary” everyday life in Karachi. Farrukhi shows how, in moving away from the traditional ghazal form of Urdu poetry, Abbas carved out a distinctive, unconventional style of gritty resistance. His relationship to Abbas’ work, and to the poems themselves, raise broader questions around how to articulate suffering in words, what languages are appropriate to capture pain, and how poetic forms may capture a fiery expression of outrage and resistance to violence.

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21

The Art of Grief: The Use of Expressive Arts in a Grief Support Group (Death, Dying and Bereavement). Routledge, 2007.

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22

Kenyon, Mary Potter. Expressive Writing for Healing: Journal Your Way from Grief to Hope. Familius LLC, 2018.

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23

Kissane, David W., and Talia I. Zaider. Bereavement. Oxford University Press, 2015. http://dx.doi.org/10.1093/med/9780199656097.003.0177.

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The phenomena and trajectory of mourning as a normal adaptive process are differentiated from clinical depression, avoidant and complicated grief, post-traumatic distress disorder, and other forms of pathological grief. Anticipatory grief can be a particular challenge during palliative care. The family is recognized as the major source of social support and the environment in which grief is shared with others. Key risk factors for pathological bereavement outcomes can be identified on admission to palliative care, permitting preventive models of psychological care to be used through palliative care into bereavement. Models of therapy include supportive-expressive, interpersonal, cognitive behavioural, family focused, and specific therapy for complicated grief. Pharmacotherapy can judiciously accompany psychotherapy. Life-cycle issues include bereaved children, siblings, parents, and grief for the very elderly. Grief can be stigmatized and ambiguous in special circumstances, yet positive growth is a desirable outcome from any loss.

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24

O'Callaghan, Clare, and Natasha Michael. Music Therapy in Grief and Mourning. Edited by Jane Edwards. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199639755.013.42.

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Music therapists endeavour to understand music’s significance for people who are mourning unfulfilled hopes and a life once lived; who are trying to deal with uncertainty, altered identities, saying farewells, or impending death. Through music-based interventions in therapeutic relationships, music therapists extend the opportunities for music to enable and express mourning which can be congruent with helpful emotional release and coping. Participants are assisted to find comfort and fellowship through identifications with lyrics and sonorities, and the improved expressive capacity offered in music. Expanded awareness and renewed identities can occur through music-based counseling, imagery, improvisation, and song writing. Decedents’ legacies from music therapy may help their mourners to continue and rework bonds with them in bereavement. Such legacies include song recordings, and visual, kinesthetic, and sound memories of shared music therapy sessions.

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25

Grassi, Luigi, Maria Giulia Nanni, and Rosangela Caruso. Psychotherapeutic interventions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198806677.003.0010.

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Psychotherapy is an integrative and integrated part of modern patient/relation-centered care in the advanced and terminal phases of physical illness. Psychiatric disorders (e.g. depressive spectrum, stress-related, and anxiety disorders), other clinically significant psychosocial conditions (e.g. demoralization, existential pain) and interpersonal, psychological, and spiritual needs have to be addressed by psychological intervention. Supportive-Expressive Group Psychotherapy (SEGT), Meaning-Centered Psychotherapy (MCT), Managing Cancer and Living Meaningfully Therapy (CALM), cognitive-existential therapy, dignity therapy (DT) and other psychotherapeutic interventions have been developed over the last 40 years. These treatments have proved to be effective in increasing the patients’ sense of dignity, purpose, and meaning, and to reduce demoralization, anxiety, and existential distress at the end of life. Also Family Focused Grief Therapy (FFGT) and grief therapy have shown to be effective in overcoming anxiety, depression, and complicated grief symptoms both before and after loss. Psychotherapy should thus be considered a mandatory ingredient of palliative care.

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26

Black, Anne, and Penelope Simpson. The Art Of Healing Childhood Grief: A School-based Expressive Arts Program Promoting Social And Emotional Literacy. Authorhouse, 2004.

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27

Sisman, Elaine. Music and the Labyrinth of Melancholy. Edited by Blake Howe, Stephanie Jensen-Moulton, Neil Lerner, and Joseph Straus. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199331444.013.29.

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This essay recovers an extended moment in Enlightenment melancholy, opening with the tenacious hold of the four temperaments and the belief that an excess of “black bile” might foster creativity or genius, a heightened sense of time and memory, even a propensity for the sublime. This melancholy temperament was turned into a musical subject by C. P. E. Bach. The literary and psychological stances embodied in the “joy of grief” were abetted by newer medical theories of nerve contractions, and a greater focus on individual sensibility found Bach expressing his own experience of saying goodbye; hisFarewell to My Silbermann Clavierconnects the complexities of the harmonic labyrinth to the figure of the labyrinth as a poetic emblem of melancholy embodying the paradox of enclosure and wandering. Beethoven’sLa Malinconiamay be seen as the unique successor to both historical strands: it creates a vivid musical labyrinth with a neurally inflected thread, and suggests a link to Scarpa’s recent anatomical discoveries about the human ear.

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28

Hansen, Christine, and Tom Griffiths. Living with Fire. CSIRO Publishing, 2012. http://dx.doi.org/10.1071/9780643104808.

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Within the Yarra River catchment area nestles the valley of Steels Creek, a small shallow basin in the lee of Kinglake plateau and the Great Dividing Range. The escarpment walls of the range drop in a series of ridges to the valley and form the south-eastern boundary of the Kinglake National Park. The gentle undulations that flow out from the valley stretch into the productive and picturesque landscape of Victoria’s famous wine growing district, the Yarra Valley. Late on the afternoon of 7 February 2009, the day that came to be known as Black Saturday, the Kinglake plateau carried a massive conflagration down the fringing ranges into the Steels Creek community. Ten people perished and 67 dwellings were razed in the firestorm. In the wake of the fires, the devastated residents of the valley began the long task of grieving, repairing, rebuilding or moving on while redefining themselves and their community. In Living with Fire, historians Tom Griffiths and Christine Hansen trace both the history of fire in the region and the human history of the Steels Creek valley in a series of essays which examine the relationship between people and place. These essays are interspersed with four interludes compiled from material produced by the community. In the immediate aftermath of the fire many people sought to express their grief, shock, sadness and relief in artwork. Some painted or wrote poetry, while others collected the burnt remains of past treasures from which they made new objects. These expressions, supplemented by historical archives and the essays they stand beside, offer a sensory and holistic window into the community’s contemporary and historical experiences. A deeply moving book, Living with Fire brings to life the stories of one community’s experience with fire, offering a way to understand the past, and in doing so, prepare for the future.

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