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1
Mandel, N., R. J. Golsan, and R. Larson. "Eng, David L. and David Kazanjian, eds. Loss: The Politics of Mourning. Berkeley: University of California Press, 2003. Pp. 448." SubStance 32, no. 3 (January 1, 2003): 175–79. http://dx.doi.org/10.1353/sub.2003.0061.
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Braaten, Laurie. "Earth Community in Joel 1-2: A Call to Identify with the Rest of Creation." Horizons in Biblical Theology 28, no. 2 (2006): 113–29. http://dx.doi.org/10.1163/019590806x156082.
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AbstractEarth is the major participant in the events depicted in Joel 1-2 [Eng. 1:1-2:27], calling for a geocentric interpretation of this material. A locust plague (and drought) is wreaking havoc on the Earth. God and Earth are mourning the affliction of the soil, animals, and plants brought on by human sin and a concomitant divine judgment. As members of the Earth Community, humans are expected to join with, comfort, and mourn with the rest of Creation. While the nonhuman members of Earth Community are quick to mourn the crisis, the human members are the last to respond. This is troublesome, since human sin and God's judgment have brought about the demise of creation, and human repentance is expected to effect a restoration. Once humans begin to respond to the calls to mourn with creation, however, God repents of the divine judgment and intervenes to restore Earth Community.
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Skerrett, K. Roberts. "Loss: The Politics of Mourning. Edited by David L. Eng and David Kazanjian. University of California Press, 2003. 488 pages. $24.95." Journal of the American Academy of Religion 74, no. 1 (January 12, 2006): 241–43. http://dx.doi.org/10.1093/jaarel/lfj042.
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Kapołka, Karolina. "Les tourments de l’absence dans Gazole de Bertrand Gervais." Quêtes littéraires, no. 2 (December 30, 2012): 152–61. http://dx.doi.org/10.31743/ql.4636.
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In his novel entitled Gazole (2001), Bertrand Gervais, a Quebec writer, takes up the issue of suicide and its psychological and social impact. The main character, Lancelot Tremblay, whose job is to write lyrics for a rock band Le Livre des Morts (Eng. The Book of the Dead), hangs himself in his apartment. His naked body with an erect penis is discovered by the other members of the band Gazole and Pyramide. Their reactions to this deadly act are, however, different. Submerging himself in mourning, Pyramide withdraws emotionally from his relationship with his girlfriend Gazole, who, deeply touched by her partner’s newly developed indifference to her, delves into an investigation into the causes of Lancelot’s suicide. Being increasingly fascinated by the figure of Lancelot, Gazole reconstructs a new picture of him. Pieces of memories conjured up by those who knew Lancelot, like incomplete pieces of a puzzle, make Gazole form a romantic image of his absence. The mysterious and tragic figure of the young poet who chose to extinguish himself fires the woman’s imagination, who fantasizes about a sentimental and erotic relationship with him. An emptiness created by the suicide forces the woman to ponder over the nature of death, an eternal absence. Obsessed with this imaginary presence of Lanelot, Gazole has to set herself free from its influence, which causes her to flirt with a razorblade in a bathtub. The foray into Lancelot’s suicide gives Gazole an insight into her own true identity. Gazole discovers her internal feminine strength and frees herself from the shackles of Lancelot’s mental and sexual hold.
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Sa-in, Kim. "End Of Mourning." Iowa Review 43, no. 3 (December 2013): 41. http://dx.doi.org/10.17077/0021-065x.7277.
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de Boer, Marjolein Lotte, Hilde Bondevik, and Kari Nyheim Solbraekke. "Beyond pathology: women’s lived experiences of melancholy and mourning in infertility treatment." Medical Humanities 46, no. 3 (June 6, 2019): 214–25. http://dx.doi.org/10.1136/medhum-2018-011586.
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Throughout history, melancholy and mourning are predominantly understood within the tradition of psychopathology. Herein, melancholy is perceived as an ailing response to significant loss, and mourning as a healing experience. By taking the philosophies of Freud, Ricoeur and Kristeva together with relevant social scientific research as a theoretical framework and by drawing on women’s accounts of melancholy and mourning in infertility treatment, we offer an exploration of melancholy and mourning beyond this pathological ailing/healing logic. We do so by asking what it means for women to actually live with melancholy and mourning in infertility treatment. In answering this question, we show that women in infertility treatment may have different kinds of melancholic longings: they desire their lost time as a pregnant woman, lost love life and lost future. Within these longings, women derive their sense of self predominantly from their lost past: they understand themselves as the mothers or lovers they once were or could have been. We further reveal that some of these women attempt to escape this dwelling of identity and mourn their losses by (re)narrating their pasts or through performing rituals. While these results show how melancholy and mourning are coshaped in relation to these women’s embodied, temporal, sociocultural and material lived context, they also give insight into how melancholy and mourning may be understood beyond infertility treatment. We reveal how the binary dynamic between melancholy and mourning is inherently ambiguous: melancholy instigates a joyous painfulness, something that is or is not overcome through the agonising exertion of mourning. We show, moreover, that underlying this melancholy/mourning dynamic is a pressing and uncontrollable reality of not being able to make (sufficient) sense of oneself. At the end of this work, then, we argue that it follows out of these conclusions’ urgency to have context-sensitive compassionate patience with those who live with melancholy and mourning.
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Antal, Eva. "Jacques Derrida’s (Art)Work of Mourning." Perichoresis 15, no. 2 (July 1, 2017): 25–39. http://dx.doi.org/10.1515/perc-2017-0008.
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Abstract Derrida’s highly personal mourning texts are collected and published in a unique book under the title The Work of Mourning edited by Pascale-Anne Brault and Michael Naas, two outstanding translators of Derrida’s works. The English collection is published in 2001, while the French edition came out later in 2003 titled Chaque fois unique, la fin du monde (Each Time Unique, the End of the World). In his deconstructed eulogies, Derrida, being in accordance with ‘the mission impossible’ of deconstruction, namely, ‘to allow the coming of the entirely other’ in its otherness, seems to find his own voice. In my paper, I will focus on this special segment of Derrida’s death-work (cf. life-work); namely, on his mourning texts written for his dead friends, paying special attention to the rhetoric ‘circling around’ fidelity, friendship, and the other in his textual mourning.
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Edmunds, Suzanne R., and C. Davison Ankney. "Sex ratios of hatchling Mourning Doves." Canadian Journal of Zoology 65, no. 4 (April 1, 1987): 871–74. http://dx.doi.org/10.1139/z87-138.
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The sex of 306 Mourning Dove (Zenaida macroura) chicks from 153 two-egg clutches laid during March–August 1984 was determined by gonadal inspection. Sex of offspring was unrelated to egg sequence over the entire breeding season. There was, however, a seasonal effect on the sex versus egg sequence pattern, particularly in broods with both sexes: during the middle of the breeding season males predominated in first eggs and females in second eggs but this pattern was reversed late in the season. All other comparisons, i.e., overall sex ratio, seasonal changes in sex ratio, binomial distribution of family types, and the relation between egg size and offspring sex, were nonsignificant.
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SKITOLSKY, LISSA. "The Politics of Mourning in the Neoliberal State." Dialogue 57, no. 2 (April 20, 2018): 367–82. http://dx.doi.org/10.1017/s0012217317000531.
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Recently American scholars have examined the politics of mourning in relation to anti-black racism in the United States. Drawing on the work of queer theorist Maggie Nelson, I will illustrate that a political sense of mourning is also relevant to queer theory and life as a way to bear witness to the violence of the sex-gender system even as we find ways of navigating through it. Lastly, I will defend the claim that a sense of mourning-without-end is political for any marginalized population that suffers from social death and from the disavowal of its suffering through the normalization of violence against them.
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Arditi, Benjamin. "Talkin' 'bout a Revolution: The End of Mourning." Parallax 9, no. 2 (January 2003): 81–95. http://dx.doi.org/10.1080/1353464032000065026.
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Atchley, J. Heath. "The Loss of Language, The Language of Loss." Janus Head 7, no. 2 (2004): 333–54. http://dx.doi.org/10.5840/jh20047212.
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This essay is a philosophical reading of Don DeLillo’s novel, The Body Artist, and his essay, “In the Ruins of the Future.” Focusing on the issues of loss, mourning, and terror after the attacks of September the 11th, I argue that DeLillo gives a picture of mourning as something that occurs through a loss of language. This loss does not end language; instead, it occurs through language.
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Martini, Michele. "Mourning for a hacktivist: grieving the death of Aaron Swartz on a digital memorial." Media, Culture & Society 40, no. 2 (July 10, 2017): 228–45. http://dx.doi.org/10.1177/0163443717718254.
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This study examines the discursive and semantic patterns underpinning the collective mourning activity on the digital memorial for Aaron Swartz (hacker/software developer/activist). More specifically, it questions if and how online mourning for hacktivists might result in a cultural reconfiguration of cyberspace through the grassroots and collective redefinition of the limits of users’ agency. To this end, all the comments present on Swartz’s digital memorial are collected, coded and, subsequently, analysed to detect their narrative and semantic structures. The results of this linguistic analysis are interpreted through a topological information model. Accordingly, the study discusses (1) the hero-making processes underlying online mourning for hacktivists and (2) the related redefinition of the Internet as the domain of a value-based community of users.
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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.
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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.
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Alexander, Kaelin B. C. "TURNING MOURNING: TROLLOPE'S AMBIVALENT WIDOWS." Victorian Literature and Culture 43, no. 3 (May 29, 2015): 607–20. http://dx.doi.org/10.1017/s1060150315000108.
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Near the end of Anthony Trollope'sThe Small House at Allington(1864), the protagonist Lily Dale disagrees with her mother about the prospect of marrying Johnny Eames, an earnest, but perhaps too ardent graduate of hobbledehoyhood whom Lily finds herself both unwilling and unable to love. Having been jilted by Adolphus Crosbie, a social climber as naïve as he is disingenuous, Lily protests that marrying Johnny Eames would constitute a form of adultery. “In my heart I am married to that other man,” Lily contends, “I gave myself to him, and loved him, and rejoiced in his love” (630; ch. 57). Noting that the situation may have changed – Crosbie has since married a noble's daughter and run through her fortune – Lily nevertheless maintains that there “are things that will not have themselves buried and put out of sight, as though they had never been” (631; ch. 57).
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Price, Brian. "The end of transcendence, the mourning of crime: Bresson's hands." Studies in French Cinema 2, no. 3 (November 2002): 127–34. http://dx.doi.org/10.1386/sfci.2.3.127.
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Gana, Nouri. "Symbolic Loss: The Ambiguity of Mourning and Memory at Century's End." Psychoanalysis, Culture & Society 10, no. 2 (August 2005): 225–28. http://dx.doi.org/10.1057/palgrave.pcs.2100053.
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Jones, Owain, Kate Rigby, and Linda Williams. "Everyday Ecocide, Toxic Dwelling, and the Inability to Mourn." Environmental Humanities 12, no. 1 (May 1, 2020): 388–405. http://dx.doi.org/10.1215/22011919-8142418.
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Abstract In responding to the spatiotemporally specific geographies of extinction charted in the articles in this special section, this article reflects on the sociocultural factors that inform the ways in which extinction is framed and impede recognition of the enormity of the anthropogenic extinction event in which we are all bound. This article argues that we are living in an era of ecocide, where the degradation of biodiversity and eradication of species go hand-in-hand with the degradation and eradication of nonmodern culture and identity, and it explores some possible reasons why modern society is failing to respond to impending crisis. Fine-grained stories of spatiotemporally specific geographies of extinction can help to counter the logic of colonization and bring everyday ecocide into view. For the particular multispecies communities they concern, they can also feed into the creation of ritual practices of penitential mourning in ways that enable a collective grieving process poised to activate an ecosocial transformation. The authors consider the implications of grief and mourning—and of not mourning—in what can be seen as not only a terrible time but also the end of (lived) time. They conclude with some reflections of local acts of resistance, witnessing, and narrative.
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John, Jerrin Aleyamma. "Lamentation as a Tool of Subversion and Empowerment: A Study of Mahaswetha Devi’s “Rudali”." SMART MOVES JOURNAL IJELLH 8, no. 1 (January 10, 2020): 9. http://dx.doi.org/10.24113/ijellh.v8i1.10328.
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One half of humanity is often referred to as the weaker sex owing to the categorization of certain traits of theirs as “weaknesses”, but these traits eventually turn out to be the tools for women’s empowerment. This paper attempts to analyse the empowering and subverting role of lamentation in Mahaswetha Devi’s “Rudali” where the act of mourning could be seen in different levels of meaning; lamentation as an agency for subverting the oppressor, the material prosperity gained by the mourners and the emergence of the Rudalis in deciding the prestige of the rich. The patriarchal notion regarding the sensitive nature of women categorize them as ‘mourners’ who wins through their ‘tears’ and “Rudali” reinstates this fact but in a new light. The protagonist Sanichari evolves into a strong and empowered woman who learns the commodification of grief and her lamentation destroys the hegemonic and oppressive rule of the exploiter. The ability to cry is transformed into a tool of subversion. Thereby mourning and the mourners become a threatening factor for the oppressors as it becomes a display of mockery. The grief that crept into the life of the oppressed through the oppressors is eventually transformed in to a mourning of jubilation, subversion and empowerment by the end of the narrative.
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Singh, Ravi Nandan. "COVID-19: Mourning, Knowledge and Improvisation." Society and Culture in South Asia 7, no. 1 (January 2021): 63–76. http://dx.doi.org/10.1177/2393861720975160.
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As we live and die through the continuing pandemic, one particular affect that relates us globally is of the dead awaiting their funerary repose. Assessing the pandemic, Arif (2020) in an early reflection proposes that we might benefit in our assessment of the ‘bio-social’ of the pandemic by admitting to the sovereignty of the virus. Borrowing this premise, I suggest further that the sovereignty of the virus is acutely manifested in the commingled presence of the living and unreposed dead in the temporary, improvised morgues. Although the continuing pandemic is quite unprecedented, it can be partially recognised in knowledges gained in mourning that register how disasters force a ‘descent’ (Das 2006) and ‘fall’ (Rosaldo 2014) into accepting improvisation of life and death forms. This descent and fall can be towards an abyss risking the very continuum of life, but what we also gain from discerning the relation of mourning with knowledge is that life can be regained at many levels of the fall. Just as the unreposed dead manifest the sovereignty of the virus, I suggest this descent and fall can be ethically attested in improvisation as the social surface of regaining life. It is my contention that this full-time improvisation, which in turn must be its own source, energy and end, must operate facing the unreposed dead. Deriving and extending from my own work of studying the dead, the present essay shows this improvisation and regaining of life through two brief assemblages of bacteriophage virus and media morgue. The relation of mourning and knowledge is built through the essay to arrive at the conclusion that the classic trope of life cycle in anthropology has to be seen as part of a complex texture of the social where vitality and the unreposed dead are concurrent and overlapping.
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Tsyrkun, Nina А. "Grief as a Cognitive Metaphore in “Manchester by the Sea”." Journal of Flm Arts and Film Studies 10, no. 1 (March 15, 2018): 44–53. http://dx.doi.org/10.17816/vgik10144-53.
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The article is devoted to analysis of Kenneth Lonergans Manchester by the Sea (1916) through the category of so-called cinema of grief dealing with the problems of enduring trauma of loss of the dear ones. The gist of the topic is institutionalization of the concealed ego of the protagonist through the death of the Other. Thus the treatment concerns sorrows of the trauma which undergoes either positive dinamic of its overcoming, or a negative form of embedding into the loss. The author assumes, that in Lonergans film the second case is visually articulated, anyhow logically drawing to the positive vector disclosing the concealed identity of the protagonist. The arc of the hero is traced on three levels, that is the film composition, psychological discordance of the protagonist and the soundtrack as a certain subtext of the picture. The study is based on the sources discussing the problem in question: Ziegmund Freuds Mourning and Melancholia, in which Freud argued that mourning comes to a decisive end when the subject severs its emotional attachment to the lost one, and on the works by Nicolas Abraham and Maria Trk about mourning disorder (introjection versus incorporation). The composition of the film is structured around flashbacks explaining the reasons for a pervasive cloud of shame, sadness, and guilt that follows the protagonist in the mourning process. In his architecture of grieving the filmmaker actually describes the protagonists melancholia in Freudian terms as a painful depression without any concern towards the outside world. He is characterized by a loss of the ability to love, reticence in any activity and decreased self-criticism and craving for punishment. Anyhow the musical accompaniment not only illustrates the depressed protagonist state of mind but also - with Handels Messiah at the climax point predetermines the finale with his crucial changing.
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Seider, Aaron M. "Catullan Myths: Gender, Mourning, and the Death of a Brother." Classical Antiquity 35, no. 2 (October 1, 2016): 279–314. http://dx.doi.org/10.1525/ca.2016.35.2.279.
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This article considers Catullus’ reaction to his brother’s death and argues that the poet, having found the masculine vocabulary of grief inadequate, turns to the more expansive emotions and prolonged dedication offered by mythological examples of feminine mourning. I begin by showing how Catullus complicates his graveside speech to his brother in poem 101 by invoking poems 65, 68a, and 68b. In these compositions, Catullus likens himself to figures such as Procne and Laodamia, and their feminine modes of grief become associated with the poet. While these women’s grief brings them to a dreadful end, in my second reading of poem 101 I show how Catullus incorporates their emotional intensity and devoted attention into a masculine performance of mourning. Connecting his voyage to his brother’s grave with Odysseus’ journey, Catullus valorizes his single-minded remembrance of his sibling, even as he acknowledges that he will never overcome the distance between them.
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Looseley, David. "‘Une passion française’: The mourning of Johnny Hallyday." French Cultural Studies 29, no. 4 (October 28, 2018): 378–88. http://dx.doi.org/10.1177/0957155818791283.
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The article examines the responses to the death of singer Johnny Hallyday in December 2017, developing the analysis undertaken in my earlier article (Looseley, 2005). Hallyday’s passing and the astonishing expressions of grief and loss it generated brought to the fore the monumental importance he had assumed in French public life and public discourse at the close of his 60-year career. Despite his having initially been condemned or lampooned as a Trojan horse of Americanisation, by the end he was applauded for having enriched French cultural identity with American popular-cultural influences and yet maintained an essential, canny Frenchness. In this context, his public status and meanings are underpinned throughout by the problematic issue of authenticity, both musical and national. They also shed new light on the perennial cultural debate in France between particularism and universalism.
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Solomon, Roger M., and Barbara J. Hensley. "EMDR Therapy Treatment of Grief and Mourning in Times of COVID-19 (Coronavirus)." Journal of EMDR Practice and Research 14, no. 3 (July 29, 2020): 162–74. http://dx.doi.org/10.1891/emdr-d-20-00031.
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Death of a loved one is universally distressing. The stressful conditions of COVID-19 can compound the trauma of a loss. Consequently, the mourner has to deal with: (a) the loss of a loved one; (b) potential complications of grief and mourning caused by COVID-19 (e.g., sudden and unexpected death, a loved one's suffering, inability to be physically present to offer comfort or say good-bye, social distancing interfering with funeral and religious ceremonies); and (c) personal disruption caused by COVID-19 (e.g., disruption of employment and daily living routines, fears related to safety and uncertainty). Further, grief can be complicated by prior unresolved losses and trauma, including attachment-based trauma, which would also need to be identified and treated. This article presents a framework for treatment of grief and mourning with eye movement desensitization and reprocessing (EMDR) therapy. EMDR treatment, guided by the Adaptive Information Processing model, can be informed by other frameworks, including attachment theory and the Dual Process Model, which are described. A case example is presented to illustrate treatment of a client whose father died due to COVID-19.
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DEAN, CAROLYN J. "MYSTICISM AND MOURNING IN RECENT FRENCH THOUGHT." Modern Intellectual History 11, no. 2 (June 26, 2014): 479–90. http://dx.doi.org/10.1017/s1479244314000109.
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There has been a lot of ink spilled lately regarding the various symptoms generated in French intellectual, cultural, and political life by a malady diagnosed as the triumph of neoliberalism and American consumerism at the end of the Cold War. In recent years, some French scholars afflicted with the disease have revisited and revised well-worn political models, and others returned defensively to the tradition of French secular republicanism as an antidote to “multiculturalism” and “communitarianism” (what Americans would call identity politics), which French authors often envision as American imports. This defensiveness on both the French left and right responds to the apparent exhaustion of nationalism, of revolutionary ideals, and of French identity. Joan Scott's recent book onThe Fantasy of Feminist Historydoes a particularly incisive job of revealing the various investments in secular republicanism as themselves forms of sexism and racism or nostalgia, especially on the right. She cites a discussion in which Mona Ozouf, Phillipe Raynaud, and others argue that the particularly “French” form of “seduction” and heterosexual coupling encourages men to exercise dominance through gallantry if they want to win over women. Gallantry civilizes society by using sexual difference as armor against an imagined leveling and sameness represented by those who cannot understand seduction as a means metaphorically of reconciling the differences that inevitably arise in democracies—feminists, “militant homosexuals,” and Muslims who refuse to play by French rules. Here the play of difference relies on a rigid gender difference—and the subordination of women—that sells itself as natural and quintessentially French.
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Vivas Sainz, Inmaculada. "Sadness, Gender and Empathy." Eikon / Imago 10 (February 8, 2021): 271–81. http://dx.doi.org/10.5209/eiko.74151.
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This paper is focused on private tomb scenes with mourners dated to the end of the 18th Dynasty located in the Egyptian Memphite necropolis, with a special interest on the artistic resources and the clear division of groups according to the gender of mourners, as mourning men in expressive attitudes are particularly rare in ancient Egyptian scenes. The presence of men in grief, together with the traditional female mourners, within the funerary procession is striking, portraying expressive poses which provoke feeling of empathy and sorrow in the beholder. Indeed, the expressions of feelings in mourning scenes and their diverse artistic treatment in Memphite tomb decoration reveals the innovation and originality of the artists, features that could be traced back to the reign of Akhenaten. This paper explores the complex process of creation of the funerary iconography of the Post-Amarna art, a period of religious, political and social changes which were mirrored in private tomb scenes.
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Kripal, Jeffrey J. "Symbolic Loss: The Ambiguity of Mourning and Memory at Century's End. Peter Homans." Journal of Religion 82, no. 2 (April 2002): 345–46. http://dx.doi.org/10.1086/491101.
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Bender, Elżbieta. "Mourning and guilt in Ayer no más by Andres Trapiello." Romanica Olomucensia 31, no. 2 (July 1, 2019): 189–201. http://dx.doi.org/10.5507/ro.2019.013.
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Washburn, Brian E., Joshua J. Millspaugh, John H. Schulz, Susan B. Jones, and Tony Mong. "Using Fecal Glucocorticoids for Stress Assessment in Mourning Doves." Condor 105, no. 4 (November 1, 2003): 696–706. http://dx.doi.org/10.1093/condor/105.4.696.
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Abstract Fecal glucocorticoid assays provide a potentially useful, noninvasive means to study physiological responses of wildlife to various stressors. The objective of our study was to validate a method for measuring glucocorticoid metabolites in Mourning Dove (Zenaida macroura) feces. We validated the assay using standard procedures (e.g., parallelism, recovery of exogenous corticosterone) to demonstrate that the assay accurately and precisely measured glucocorticoid metabolites in Mourning Dove fecal extracts. We conducted adrenocorticotropin (ACTH) challenge experiments to validate the assay's ability to determine biologically important changes in fecal glucocorticoids. Fecal glucocorticoid levels increased significantly approximately 2–3 hr after administration of ACTH at 50 IU per kg body mass to wild Mourning Doves held in captivity. In contrast, fecal glucocorticoid metabolites did not increase in control birds, birds that received saline injections, or a lower dose of ACTH (1 IU per kg body mass). Variation in overall fecal glucocorticoid metabolite levels may have been influenced by season and the length of time birds were held in captivity. Noninvasive fecal glucocorticoid metabolite analyses, in combination with demographic information, may have considerable utility for monitoring the effects of natural and anthropogenic disturbances on Mourning Dove populations. Uso de Glucocorticoides Fecales Para Evaluar el Estrés en Zenaida macroura Resumen. Las evaluaciones de glucocorticoides fecales representan un medio no invasor potencialmente útil para estudiar las respuestas fisiológicas de los animales silvestres ante agentes causantes de estrés. El objetivo de nuestro estudio fue validar un método para medir metabolitos glucocorticoides en heces de palomas Zenaida macroura. Validamos el método mediante procedimientos estándar (e.g., paralelismo, recuperación de corticosterona exógena) para demostrar que éste mide con exactitud y precisión los metabolitos glucocorticoides en extractos fecales de Z. macroura. Realizamos experimentos de desafío con adrenocorticotropina (ACTH) para validar la habilidad que tenía el método para determinar cambios biológicamente importantes en los glucocorticoides fecales. Los niveles de glucocorticoides fecales aumentaron de forma significativa aproximadamente 2–3 hr después de la administración de ACTH a 50 IU por kg de peso corporal a palomas silvestres mantenidas en cautiverio. En contraste, los metabolitos glucocorticoides fecales no aumentaron en aves control, ni en aves que recibieron inyecciones salinas o una menor dosis de ACTH (1 IU por kg de peso corporal). La variación en los niveles generales de metabolitos glucocorticoides fecales podría haber sido influenciada por la estación y la longitud del período de tiempo en que las aves fueron mantenidas en cautiverio. Los análisis no invasores de metabolitos glucocorticoides, en combinación con información demográfica, podrían ser de considerable utilidad para monitorear los efectos de los disturbios naturales y antropogénicos sobre las poblaciones de Z. macroura.
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Snyder, John, Xiaoming Gao, John H. Schulz, and Joshua J. Millspaugh. "Reanalysis of Historical Mourning Dove Nest Data by Using a Bayesian Approach." Journal of Fish and Wildlife Management 7, no. 2 (May 1, 2016): 292–303. http://dx.doi.org/10.3996/102015-jfwm-100.
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Abstract We reconstructed a historical mourning dove Zenaida macroura nesting dataset to estimate nest survival and investigate the effect of covariates by using a Bayesian hierarchical model. During 1979–1980, 106 study areas, across 27 states, were established to conduct weekly nest searches during February–October. We used roughly 11,000 data sheets to reconstruct the dataset containing 7,139 nests compared to 6,950 nests in the original study. Original and reconstructed nest survival estimates showed little difference by using the original analysis methodology, that is, the Mayfield method. Thus, we assumed we closely replicated the original dataset; distributions of nests found, birds hatched, and birds fledged also showed similar trends. After confirming the validity of the reconstructed dataset, we evaluated 10 different models by using a Bayesian hierarchical modeling approach; the final model contained variables for nest age or stage, nest height, region, but not habitat. The year 1980 had a higher probability of nest survival compared to 1979, and nest survival increased with nest height. The nest encounter probability increased at days 4 and 11 of the nesting cycle, providing some insight into the convenience sampling used in the original study. Our reanalysis with the use of covariates confirms previous hypotheses that mourning doves are habitat generalists, but it adds new information showing lower nest survival during nest initiation and egg laying and a decline when fledglings would be 4 or 5 d old. Regional differences in mourning dove nest survival confirm existing hypotheses about northern states demonstrating greater nest success compared to southern states where differences may reflect trade-offs associated with northern latitudes, weather differences, or food availability.
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이경재. "The Aspects of Mourning in KAPF’s Literary Men at the End of Japanese Imperialism ." Review of Korean Cultural Studies 45, no. 45 (February 2014): 149–73. http://dx.doi.org/10.17329/kcbook.2014.45.45.006.
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Piezchniak, P., and D. Murphy. "Death of a hospital." Psychiatric Bulletin 16, no. 8 (August 1992): 482–83. http://dx.doi.org/10.1192/pb.16.8.482.
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The life of an institution may come to an end. The closure of a large mental hospital is an event of great emotional importance analogous to the death of an individual. Man has developed a set of rituals to help him cope with emotional turmoil released by bereavement. Since the death of an institution is not common the need for mourning rituals is not so generally acknowledged. We describe a ceremony to mark the closure of Cane Hill Hospital, Surrey.
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Nelson, Tollof. "Sculpting the End of Time: The Anamorphosis of History and Memory in Andrei Tarkovsky’s Mirror (1975)." Cinémas 13, no. 3 (July 28, 2004): 119–47. http://dx.doi.org/10.7202/008710ar.
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Abstract Articulating a materialist conception of rhythm and temporality in the medium of film, this paper seeks to explore the way in which Andrei Tarkovsky’s Mirror (1975) is constituted by the alternation of explosions and implosions of historical time-images. The author makes a detailed analysis of several sequences of the film in order to lend support to the central argument: that spectators are taken “out of time” through an anamorphic experience of death in the material contact transmitted by a spectral dimension of history and memory. This argument allows political considerations regarding the mediation of social memory and mourning and also epistemological considerations regarding the critique of traditional historiography and the literary bias of narrative storytelling.
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Lebrego, Arina Marques, Dorivaldo Pantoja Borges Junior, and Maria Laídes Pereira Barros. "OS LUTOS EM TORNO DO VIH/SIDA: ANÁLISE DO RELATO DE UMA PARTICIPANTE DO DOCUMENTÁRIO POSITIVAS." POLÊM!CA 20, no. 1 (November 19, 2020): 064–81. http://dx.doi.org/10.12957/polemica.2020.55977.
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Resumo: Este artigo tem como objetivo geral apresentar os efeitos subjetivos do trabalho de luto relatado por uma mulher vivendo com VIH/Sida e, especificamente, analisar e discutir os principais pontos elucidativos do sofrimento experienciado por ela. A interlocutora do estudo é Ana Paula, participante do documentário Positivas. Para tanto, desenvolveu-se uma pesquisa em Psicanálise, selecionando fragmentos do seu relato, que desvelou a vivencia de lutos: pela perda da condição de ser saudável; pelas alterações corporais sofridas; e pela morte de seu filho. O processo de travessia no trabalho de luto transformou angústia e dor frente às perdas em palavras e voz. Pela via da sublimação, a participante interrogou acerca de como os estigmas e preconceitos atravessam a vida das pessoas vivendo com Sida, cabendo a esta mulher um lugar de “ativista” frente à doença e não mais de “expecta-dor(a)”.Palavras-chave: VIH/Sida. Trabalho do luto. Documentário Positivas.Abstract: This article has as general objective to present the subjective effects of the mourning work reported by a woman living with HIV/Aids. The interlocutor of the study is Ana Paula, a participant in the documentary Positives. To this end, a research in Psychoanalysis was developed, selecting fragments of her report, who unveiled the experience of mourning: for the loss of the condition of being healthy; for the bodily alterations suffered; and also for the death of her son. The process of crossing the mourning work transformed anguish and pain in the face of losses in words and voice. Through sublimation, the participant asked about how stigmas and prejudices cross the lives of people living with AIDS, leaving this woman a place of "activist" in face of the disease and no longer an expectant (a).Keywords: HIV/Aids. Mourining’s Work. Documentary Positives.
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Sutherland, Nisha. "The meaning of being in transition to end-of-life care for female partners of spouses with cancer." Palliative and Supportive Care 7, no. 4 (November 26, 2009): 423–33. http://dx.doi.org/10.1017/s1478951509990435.
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AbstractObjective:Female partners of cancer patients are at high risk for psychological distress. However, the majority of studies have focused on measurement of female partners' psychological distress during diagnosis and early treatment. There is a gap in the literature with regard to qualitative studies that examine the experiences of female partners of spouses with cancer during the transition to end-of-life care. The purpose of this qualitative study was to explore the meaning of being in transition to end-of-life care among female partners of spouses with cancer.Methods:An interpretive phenomenological approach based on Gadamer's (1960/1975) philosophy was used to gain a deeper understanding of the phenomenon of end-of-life transition. Eight female partners from two in-patient hospices and a community-based palliative care service were interviewed using a semistructured approach.Results:Three major themes and associated subthemes were identified that outlined female partners' experiences. One major theme, Meaning of Our Lives, included the subthemes Our Relationship, Significance of His Life, and Searching for Understanding. In another theme, Dying with Cancer, partners undertook the Burden of Caring, experienced an Uncertain Path and were Looking for Hope. In the last theme, Glimpses of the Future, participants Faced Tomorrow and confirmed their Capacity to Survive.Significance of results:The results centered on three major concepts: meaning making, anticipatory mourning, and hope. Although meaning making has been identified as a fundamental way in which bereaved individuals cope with loss, results of this study suggested that female partners made meaning of their situations before their spouses' deaths. Participants also spontaneously described aspects of anticipatory mourning, thus, validating a concept that has been widely accepted despite limited research. Another finding was that participants shouldered the responsibility of adjusting spouses' hopes in order to help them to cope. Implications for practice and research are drawn from these findings.
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Walsberg, Glenn E. "A Test for Regulation of Egg Dehydration by Control of Shell Conductance in Mourning Doves." Physiological Zoology 58, no. 4 (July 1985): 473–77. http://dx.doi.org/10.1086/physzool.58.4.30156021.
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MARSHALL, ALAN. "From This Point on It's All about Loss: Attachment to Loss in the Novels of Don DeLillo, from Underworld to Falling Man." Journal of American Studies 47, no. 3 (August 31, 2012): 621–36. http://dx.doi.org/10.1017/s0021875812001296.
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Between 1997 and 2007, Don DeLillo published three novels concerned with loss and mourning. Two of these, Underworld (1997) and Falling Man (2007), revolve around unique historical events in which the question of American exceptionality is foregrounded, and both relate this question of exceptionality to the experience of loss. This essay argues that while DeLillo accepts the historical specificity of the events of 9/11, his novel Falling Man is wary of any claim to their exceptionality. It argues further that while Falling Man and Underworld both contain moving explorations of the vicissitudes of loss, Falling Man is more concerned with the loss of loss, the end of mourning, an idea which illuminates the novel's arresting juxtaposition of Søren Kierkegaard and T. S. Eliot. As the three novels appeared, DeLillo seemed increasingly concerned to explore the overcoming of grief, the loss of loss, in the context of female subjectivity, and to trace the failure to overcome it to the masculine psyche, and I draw upon the work of Julia Kristeva in order to address this. The pattern is at its starkest in The Body Artist (2001), with which the essay briefly concludes. We begin by looking at Underworld, where loss seems to be the presiding masculine emotion.
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Roekminto, Fajar Setiawan. "WAJAH PURITANISME DALAM DRAMA MOURNING BECOMES ELECTRA KARYA EUGENE O’NEILL." Adabiyyāt: Jurnal Bahasa dan Sastra 10, no. 1 (July 31, 2011): 117. http://dx.doi.org/10.14421/ajbs.2011.10106.
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It’s impossible to discuss American literature without mentioning Eugene O’Neill, including his renowned drama Mourning Becomes Electra (MBE). MBE is a drama that describes a Puritan family called the Mannons. The main characters in MBE live in a strict and severe Puritan society. Both the Mannons and Puritans establish a family and community on the same principles, the belief in covenant, a tenet that is taught by John Calvin. They also have the same dream about a new land, New Jerusalem for Puritans and Blessed Island for the Mannons. The article aims at disclosing the constricting Puritans society in New England and the cruelty of the central characters in MBE. In addition, the way in which Eugene O’Neill creates tragic characters at the end of the drama can be related to the decline of Puritanism. Goldmann’s sociology of literature is applied as an approach. The imaginary structure between an aesthetic and history—MBE and Puritan society—is discovered. The Mannons in MBE and Puritans in New England have similar attitudes. Both are cruel because they desire to be in power and control economic fields. The efforts to realize the dreams are challenged by other communities and it marks the beginning of puritanical decline in New England and the death of central character in MBE. The tragic visions of the Mannons and puritans guide them to death and fall.
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Szanto, Edith. "Mourning Halabja on Screen: Or Reading Kurdish Politics through Anfal Films." Review of Middle East Studies 52, no. 1 (April 2018): 135–46. http://dx.doi.org/10.1017/rms.2018.3.
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AbstractTowards the end of the decade long Iran–Iraq war, Saddam Hussein launched a deadly attack against the Kurds, known as the Anfal Campaign, killing more than a hundred thousand. One of the largest acts of genocide occurred on 18 March 1988 in the Kurdish city of Halabja. On that day, sweet-smelling poison gas was poured over the city, killing at least five thousand. Since 2001 Kurdish moviemakers have memorialized the tragedy of the Halabja massacre by producing cinematic dramas and narrative documentaries. These films are part of a discourse of authenticity and a politics of culture that permeate the Kurdish independence movement. This essay proposes that Halabja films can be divided into three stages: the era of consolidation, 2000 to 2009; the golden era, 2009 to early 2014; and the fall which followed the fall of Mosul to the Islamic State of Iraq and Syria. Each era reveals new attitudes towards politics, society, and the massacre.
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Sealy, Spencer G. "Hour of Egg Laying of the Mourning Dove in Manitoba, and a Look at an Early Data-Set on Laying Times of Captive Mourning Doves and Passenger Pigeons." Blue Jay 70, no. 1 (March 25, 2012): 30–36. http://dx.doi.org/10.29173/bluejay246.
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Pitocchelli, J. "Macrogeographic variation in the song of the Mourning Warbler (Oporornis philadelphia)." Canadian Journal of Zoology 89, no. 11 (November 2011): 1027–40. http://dx.doi.org/10.1139/z11-077.
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Studies of macrogeographic variation in birdsong involve populations incapable of interbreeding because of physical barriers or separation by large distances. Different patterns have emerged from these studies such as (i) little or no variation exists among individuals or populations from the breeding range, (ii) individual variation is greater than among population variation resulting in no geographic structure, (iii) clinal variation, and (iv) macrogeographic variation where all individuals from several populations on the breeding range share a common song type forming a regional dialect or regiolect. I studied macrogeographic variation in song of the Mourning Warbler ( Oporornis philadelphia (A. Wilson, 1810)). The observed pattern was similar to the fourth category of geographic variation with regiolects. A Western regiolect extended from northern Alberta to western Ontario. An Eastern regiolect stretched eastward from western Ontario and Wisconsin to the Gaspé Peninsula and New England, then southward through the Appalachians to West Virginia. Nova Scotia and Newfoundland each had unique regiolects. Finally, I compared these results to other species with regiolects and assessed the ability of some deterministic hypotheses to explain song divergence (e.g., role of morphology, physical barriers, island isolation).
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Stevenson, Olivia, Charlotte Kenten, and Avril Maddrell. "And now the end is near: enlivening and politizising the geographies of dying, death and mourning." Social & Cultural Geography 17, no. 2 (February 17, 2016): 153–65. http://dx.doi.org/10.1080/14649365.2016.1152396.
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Visekruna, Danka. "Entertainment during the fast of the Serbian peasant youth in Novi Sad." Zbornik Matice srpske za drustvene nauke, no. 116-117 (2004): 289–320. http://dx.doi.org/10.2298/zmsdn0417289v.
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Gatherings of the Serbian peasant youth for various forms of entertainment like Sabac, Bubalice, Jezalo... during the six-week Great Easter Fast (when they did not go to the kolo dance, their main and popular entertainment) were a reflection of the strict observation of the patriarchal and Christian norms symbolized by the Fast. The participants in Sabac, Bubalice... were more serious, almost sad due to the mourning of the Christ?s passion and crucifixion. They entertained in the games without music, songs, merriment clamour, laughter, anything which is otherwise the essence of entertainment and games. Some of the games, e.g. Peacock (Paun). Passing Swallows.
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Abraham, Andrea, and Manya J. Hendriks. "“You Can Only Give Warmth to Your Baby When It’s Too Late”: Parents’ Bonding With Their Extremely Preterm and Dying Child." Qualitative Health Research 27, no. 14 (July 30, 2017): 2100–2115. http://dx.doi.org/10.1177/1049732317721476.
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This study on end-of-life decisions in extremely preterm babies shows that the parents under study experience a multitude of stressors due to the immediate separation after birth, the alienating setting of the neonatal intensive care unit (NICU), the physical distance to the child, medical uncertainties, and upcoming decisions. Even though they are considered to be parents (assigned parenthood), they cannot act as primary caregivers. Instead, they depend on professional instructions for access and care. Embodied parenthood can be experienced only at the end-of-life, that is, during the dying trajectory and after the child’s death. Professionally supporting parents during this compressed process (from assigned and distant to embodied parenthood) contributes fundamentally to their perception of being a family and supports their mourning. This calls for the further establishment of palliative and bereavement care concepts in neonatology.
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Van den Bulck, Hilde, and Anders Olof Larsson. "‘There’s a Starman waiting in the sky’: Mourning David #Bowie on Twitter." Convergence: The International Journal of Research into New Media Technologies 25, no. 2 (May 18, 2017): 307–23. http://dx.doi.org/10.1177/1354856517709670.
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This article analyses Twitter responses to the death of musician David Bowie as an inroad to a discussion about characteristics and functions of Twitter in the mediated relationships between celebrities, fans and the popular culture industry. The study focuses on questions regarding the nature of the Twitter community, types of emotions as well as expressions of fan creativity and the composition of online mourners. To this end, it provides a broad analysis of all tweets with #Bowie in the first 48 h after Bowie passed away ( N = 252,318) and in-depth, quantitative and qualitative analysis of tweets with 100+ retweets ( N = 130). Results show high levels of retweeting and a limited number of tweets retweeted exceptionally often, suggesting a Twitter ‘elite’ leading the online mourning. This elite consists predominantly of media figures, celebrities, artists and music industry representatives rather than ‘regular’ individuals and fans, resulting in limited expressions of parasocial relationships. Besides being conduits of expressions of grief and information exchange, tweets focus on positive affirmation in tribute to Bowie’s work. Results confirm that Twitter provides a virtual gathering of mourners who are (presumably) looking for recognition of loss and for expressions of support.
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Sherrell, Kathleen, Kathleen C. Buckwalter, and Darby Morhardt. "Negotiating Family Relationships: Dementia Care as a Midlife Developmental Task." Families in Society: The Journal of Contemporary Social Services 82, no. 4 (August 2001): 383–92. http://dx.doi.org/10.1606/1044-3894.188.
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This article is based on interviews with a 44-year-old woman who exemplified the concepts of filial anxiety and filial maturity. These two concepts were initially defined by Blenkner in 1965, but more recently they were developed into a conceptual framework for understanding adult child caregiving responsibilities. The process of becoming “filially mature” is one of grieving, mourning, and letting go of previously secure rules and regulations about relationships with parents. This adds to a previously mandated imperative of developmental tasks that one must face at midlife (e.g. dealing with mortality). Augmenting these midlife tasks, parent care can be defined as a positive, growth-enhancing experience, versus the burden-stress model that has previously characterized this experience.
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De Cock, Barbara, and Andrea Pizarro Pedraza. "Any #JesuisIraq planned?*." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 2 (March 6, 2020): 201–21. http://dx.doi.org/10.1075/prag.18059.dec.
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Abstract The stem #jesuis followed by a toponym (e.g. #jesuisParis) has proved to be very productive in the gathering of affective publics (Papacharissi 2015) around causes of mourning, after terrorist attacks and other disasters. However, not all attacks have given rise to such massive affective use of #jesuis hashtags. Our goal is to examine how Twitter users claim similar displays of affect for these “other” places. We analyze 297 tweets in which the Twitter user utters a condolence speech act while simultaneously contesting the unbalanced affective reactions expressed concerning some places, e.g. “Any #JesuisIraq planned?”. We observe the geographical granularity of the referred place, the structural complexity of the tweet and, if present, the underlying motives for unbalanced reactions suggested by the Twitter users. By doing so, we show how Twitter is used to claim attention for places that are deemed underrepresented, thus confirming the importance of Twitter for expressing solidarity.
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Flanagan-Kaminsky, Donnamarie. "Intentional Anticipatory Mourning, Caregiver and Bereavement Support Program for Terminally Ill Veterans, Their Families & Caregivers in the VA Contract Home Hospice Program." OMEGA - Journal of Death and Dying 67, no. 1-2 (August 2013): 69–77. http://dx.doi.org/10.2190/om.67.1-2.h.
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As a response to the increasing numbers of Veterans utilizing the Veterans Affairs (VA) Contract Home Hospice Program, and with growing awareness of the increased stress at end-of-life, the social work leadership of the Louis Stokes Cleveland VA Medical Center implemented a unique approach to support Veterans and their families. The role of a grief/bereavement counselor was added to enhance the VA Contract Home Hospice Program, to assess the needs of the Veterans and family caregivers, and to create a program in response to these findings. A three-prong module evolved encompassing: Anticipatory Mourning Support for both the Veteran and caregiver/family; Caregiver Support; and Bereavement Support. The components of this module are described along with findings in each module.
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Eyetsemitan, Frank, and Tami Eggleston. "The Faces of Deceased Persons as Emotion-Expressive Behaviors: Implications for Mourning Trajectories." OMEGA - Journal of Death and Dying 44, no. 2 (March 2002): 151–67. http://dx.doi.org/10.2190/jpk0-4m0u-fu1q-02k2.
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Emotion discrete terms (e.g., sad, happy, and angry) are not only used to describe the faces of living people but could also be used to describe those of dead people. This study was carried out in two phases among college and non-college participants drawn from a small community in the mid-west region of the United States. Study one was made up of 108 participants (age range 17–81), with a mean of 38, and study two was made up of 211 participants (age range 17–52), with a mean of 19. The results showed that both positive and negative emotion discrete terms were used to describe a deceased person's face. But contextual and demographic variables such as the type of death, age, and sex of the deceased, as well as the age and sex of the viewer were influential. It is suggested that the emotion discrete term that the viewer attributes to the face of a deceased loved one would affect his or her mourning trajectory. This study has implications for counselors who work with bereaved individuals, for funeral directors who prepare deceased persons for viewing, and for researchers interested in the relation between emotions and grieving.
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Rimmel, Lesley A. "Another Kind of Fear: The Kirov Murder and the End of Bread Rationing in Leningrad." Slavic Review 56, no. 3 (1997): 481–99. http://dx.doi.org/10.2307/2500926.
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The 1 December 1934 murder of Soviet Communist Party leader Sergei Mironovich Kirov has long been considered a pivotal event in Soviet history, not least of all because of the attention it received in the USSR. But although there is much controversy over Stalin’s role in the assassination, and on the connection between Kirov’s death and the Soviet terror of the 1930s, most observers concur that once Kirov was dead, the government attempted to orchestrate public opinion of his death as a calamity with broad implications. For days after the slaying, the Soviet leadership devoted hours of radio time and pages of newsprint to mourning the loss of the 48-year-old Politburo member, Central Committee secretary, and Leningrad regional and city party leader and to denouncing those allegedly behind the murder. In turn, local party functionaries organized meetings of workers, peasants, students, and housewives to collectively mourn “Mironych” and to reflect upon his life and work, while also exhorting citizens to make donations of cash or labor in his memory. The authorities lauded Kirov as the “truest son and outstanding leader” (deiatel’) of the party; headlines proclaimed “Kirov can never be torn from our hearts” and “Until the end of our days we will remember your life and struggle, Comrade Kirov!“
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Barnes, Potter, Abrahamse, Meyer, and Hayes. "Directing O'Neill: Mourning Becomes Electra, Long Day's Journey Into Night, Desire Under the Elms, Days Without End." Eugene O'Neill Review 40, no. 2 (2019): 220. http://dx.doi.org/10.5325/eugeoneirevi.40.2.0220.
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