The Place of Mysticism in Personal Commemorative Films of Bereaved Parents

This article sheds light on the central place of mysticism in the world of Israeli parents who have lost a child in battle or in a terror attack, and demonstrates how bereaved parents, by including mystical events in their narratives, try to find order, rationale, and purpose that will enable them to move on with their lives. The data are based on a thorough qualitative analysis of 20 personal commemorative films created or commissioned by bereaved parents.     

PROFESSIONALIZING SURVIVAL: THE POLITICS OF PUBLIC MEMORY AMONG HOLOCAUST SURVIVOR-EDUCATORS IN MONTREAL

The majority of Holocaust survivors never speak publicly about their experiences, but those who do tend to find themselves at the centre of commemorative work in their communities. As Holocaust scholars, Holocaust education institutions, and members of the general public become increasingly interested in how to ethically universalize the lessons of the Holocaust, the public Holocaust survivor's role has broadened. It is no longer enough to recount one's own experience; survivors are expected to speak to current human rights abuses and genocides.In Montreal, Canada, a city which once claimed the third largest survivor population in the world, public survivors do a great deal of work. They give testimony in schools and at commemorative events, organize book clubs, write plays, direct films, teach, act as museum docents, and assume roles as community spokespeople. Given their dedication to this work, and a push to get them to speak beyond their personal experiences, we argue that there is a major shift taking place: the act of giving public Holocaust testimony is being professionalized. This professionalization raises unique questions about how people who lived through the Holocaust conceptualize themselves and their identities as survivors. By treating testimony as professional work, survivors contemplate, on a daily basis and in an applied manner, their stances on big questions regarding hierarchies of suffering, comparability, the connection between the personal and the political, blame and forgiveness, as well as many other relevant themes that are central to Holocaust and memory scholarship. All of this plays out in their testimonies.     

Out of the Analytic Shadow: On the Dynamics of Commemorative Ritual

This paper explores the dynamics of commemorative ritual as it is embodied and enacted outside the consulting room. While the function of lifelong acts of memorial in marking traumatic loss has been well documented, psychoanalysis has given short shrift to the value of these ongoing commemorative rituals in instances of “ordinary” (i.e., less traumatic) loss. Historical and sociological writers have explored their functions, but commemorative rituals have tended to evoke resistance within psychoanalysis, perhaps because of their collision with the termination ideal and the value of relinquishment. Here, I build on previous essays concerning Jewish mourning ritual (shiva) by addressing the function of several acts of commemoration including that of Yizkor (Jewish memorial ritual). Enacted across the lifespan, commemorative rituals serve multiple functions. They allow us to mark absence and create “presence” as we access and sometimes reshape personal memory. Such rituals can create a sense of linkage to “like mourners.” At their best, these acts—in their multiple incarnations—mimic aspects of psychoanalytic work by helping us deepen emotional connectedness and facilitating integrated remembering in a way that enriches and frees rather than binds us.     

Bereavement and Religion Online: Stillbirth,Neonatal Loss,and Parental Religiosity

Stillbirth and neonatal death often trigger immense and long‐lasting grief in parents. These life‐altering losses both call upon and call into question parents’ religious beliefs and practices. This qualitative research examines the impact of stillbirth and neonatal death on parental religiosity, broadly conceived to include personal spirituality and any religious affiliation, including atheism. It examines religion online, a nontraditional but important social context for grief, especially regarding statistically rare tragedies such as stillbirth and neonatal death. Content analysis of postings on a hub website for “babyloss” parents yields four major themes: religious disorientation, religious reorientation, changed relationships with others, and a quest for meaning.     

Protective Parenting After the Death of a Child

Abstract

Parents in 18 of 21 couples who parented other children following a child's death said that they became more protective parents after the death. In intensive interview, the parents said that the greater protectiveness was rooted in a greater awareness of child vulnerability and of their own vulnerability to child loss. The protection took many forms, including greater vigilance, more rapid response to any sign of trouble, concealing parent grief, and subordinating personal needs in order to benefit the child. Protection or overprotection seemed typically to occur in a system in which children collaborated in their own overprotection and parents were more child focused and less spouse focused     

Parents’ Autobiographical Narratives: Setting Events for Their Contemplation of Mindful Changes

The ability to tell a coherent and rich story about one’s personal life is an important marker of an individual’s capacity and willingness to contemplate personal change. We review research on correlations between the coherence of parents’ narrative accounts of life experiences and their responsiveness during interactions with their children. Based on this review, we explore ideas about the nature of narrative coherence, how parents might be taught to improve this structural feature when telling their stories, and why a well constructed story might enhance the parents’ objective study of the here and now. We discuss how the effects of narrative restructuring may enable parents to be more cognitively mindful of their interactions with their children. We present our speculations in the spirit of promoting discussion of new clinical strategies for parents and new research strategies aimed at experimental analyses of observed connections between parent narratives and their willingness to contemplate personal change.     

失独父母创伤后应激障碍的症状结构、特征及预测因素

为考察我国失独父母创伤后应激障碍(PTSD)的症状特征及预测因素, 采用失独父母自身和孩子有关的基本信息问卷, 创伤后应激检查量表平民版(PCL-C), 对中国的463名失独父母进行调查。结果表明: (1)采用验证性因素分析验证了包括闯入、回避性、麻木性、精神痛苦性唤起和焦虑性唤起等5个因子的PTSD精神痛苦性唤起模型在中国失独父母中的适用性。(2)根据DSM-IV的诊断标准进行筛查, 71.92%的失独父母为PTSD阳性, 其中PTSD的回避、闯入、精神痛苦性唤起、情感麻木、焦虑性唤起因子阳性率依次增高。(3)失独父母的年龄、孩子的离世时长与PTSD症状具有显著的相关性; 失独父母的PTSD症状得分在自身性别、家庭所在地及家庭收入状况上存在显著差异; 将所有因素纳入回归方程后发现: 最能预测失独父母PTSD症状的因素包括: 性别、家庭所在地、年龄。     

Personal identity and brain death: a critical response

The authors contend that there are logical inconsistencies in a theory put forth by Michael Green and Daniel Wikler ("Brain death and personal identity," Philosophy and Public Affairs 1980 Winter; 9(2): 105-133) to justify the brain death concept of death. Green and Wikler had asserted that individuals cease to exist and are dead when the criteria for continuity in their personal identity are not met. Having argued that the theory of personal identity is misguided, Agich and Jones suggest that further research into the ontological foundation of brain death concepts should begin, not by rejecting medical or moral considerations, but by carefully defining the main competing concepts of brain death as brain stem death, cerebral death, death of the brain as a whole, and whole brain death, and then by relating these concepts to the ontological conditions for being a live individual or person.     

A Matter of Life and Death: Understanding Continuing Bonds and Post-traumatic Growth When Young Adults Experience the Loss of a Close Friend

Young adults establish networks of friends for companionship, support, assistance, and resource exchange. Friends have been found to play an essential role in promoting young adults’ health and well-being. Yet, relatively little is known about how young adults cope with the death of a close friend. Studies of grief and bereavement in adulthood focus primarily on the death of a family member. In the present qualitative study, we examined the narrative accounts of 20 young adults (ages 21–34) to describe the prevalence and nature of continuing bonds and post-traumatic growth experiences in coping with the death of a close friend. Participants completed semi-structured interviews in which they described the circumstances of their friend’s death, the nature of their friendship, whether and how they continued their relationship with their deceased friend, and the impact of their friend’s death in their everyday lives. Overall, young adults articulated ways that they continued their relationship with the deceased friend that included personal communication, personal change, and homage activities. Post-traumatic growth experiences as a result of their friend’s death included behavioral changes and personal changes in outlook. The narratives of all participants reflected their simultaneous experience of continuing relationship ties with the deceased and a sense of personal growth as a result of their friend’s death. We report areas of overlap and distinctions between expressions of continuing bonds and post-traumatic growth in the lived experience of young adults coping with the loss of a friend. Implications of findings for future research are discussed.     

Personal and parents’ life stories in patients with borderline personality disorder

Patients with borderline personality disorder (BPD) display disturbances in understanding self and others. We examined whether these disturbances extended to how patients described their personal and parents’ life stories and to measures of identity, alexithymia, empathy, and emotional intelligence. Thirty BPD patients and 30 matched control participants described personal and parents’ life stories and completed measures of identity disturbance, alexithymia, empathy, and emotional intelligence. Compared to the controls, patients with BPD described their personal and their parents’ life stories more negatively and with fewer themes of agency and communion fulfillment. Patients and controls showed equally complex reasoning about their personal life stories, but patients displayed less complexity and more self‐other confusion, when reasoning about their parents’ stories. Patients also differed from controls on identity disturbance, alexithymia, and empathy. The results suggest that patients’ storied understanding of themselves and others are disturbed and should be taken into account to better understand BPD.     

Window of opportunity: Social acceptance and life transformation in the rehabilitation of imprisoned sex offenders

Based on a positive criminology perspective and a qualitative research design, the current study was used to identify the internal strengths and external forces that help imprisoned sex offenders correct and transform their lifestyles. The participants were 38 men incarcerated in two prisons in Israel who had been convicted of various sexual offenses. In individual in-depth, face-to-face interviews, most of the participants reported that they had experienced personal and social changes during their current imprisonment, which they attributed to the support they received from sources both inside and outside the jail, particularly spouses, parents, therapists, and religious or spiritual figures. These supporters expressed their personal and social acceptance of the prisoners, which included features of reintegrative shaming. The research findings suggest that positive changes can be achieved under harsh conditions, such as imprisonment by means of exposure to human strengths, thus supporting the positive criminology approach. This research finding may have theoretical and practical implications for the rehabilitative practice.     

Critical incidents: Life events for experienced family therapists

Summary The results of this investigation suggest that therapists' professional style and clinical use of self patterns are impacted by critical life events occurring in their personal life. Many subjects reflected on how changes in their family constellations (both family of origin and family of procreation) were important to their professional development. They frequently mentioned that marriage, children, divorce, and illness or death of a loved one impacted their personal and, then, their professional lives. The important life events of becoming a parent or losing a significant loved one was specifically mentioned as strongly influencing changes in one's professional direction and therapeutic style.Becoming a parent caused the interviewees to reevaluate their expectations of their own parents, their client families and themselves. Changes in career aspirations, interactional patterns, and the capacity to be consistent and calm were explored and understood differently. Many subjects described how this transition in their own life shifted their primary focus and altered many of their existing relationships. In particular, female therapists with younger children related how their sense of being female changed. They sought out other women for intimate contact more frequently, they understood their own mothers better, and they frequently were less judgmental of mothers in their client families.Along with creating their own families, death of a parent was keynoted as having a strong impact on the subjects' personal and professional lives. They described questioning (and frequently changing) the amount of time they spent working and the type of work they did. Many began to push for more emotionally intense relationships personally and therapeutically. Detailing how their therapeutic goals for a family now included connection-making rather than just problem solving, they described being much more willing to share their vulnerabilities and personal needs with clients.     

Quality of bonding and behavioral differences in twins

In this project, sets of twins were assessed, treated with psychoanalytically oriented approaches, and followed in a research study. The basic hypothesis was that in identical twins, the variations of the quality of bonding between each of them and their parents and the differences in behavior are consequences of the parents' expectations, desires, fantasies, and fears about the multiple pregnancy and their personal history. In order to explore this hypothesis, the parents were interviewed once they knew that it was a multiple pregnancy. Subsequently, they were videotaped during delivery, breast-feeding, bathing, face-to-face interactions, solid feeding, free play, and interaction with peers. These observations were discussed with the parents. The team was then presented with the outcome. This approach has proved to have therapeutic value, and, therefore, the project is considered to be action-research.     

Triangulation and adolescent development in the U.S. and Japan.

Using an indirect measure of family structure, relationships between parents and adolescents were studied in 99 U. S. and 60 Japanese families. As two-person relationships tend toward instability under stress, a third person may be drawn in to stabilize the system. Parents, for example, may avoid the tension in the marital relationship by focusing together on an adolescent's problem, or pull the adolescent into a coalition with one parent. Either way the parents are said to have "triangled" the adolescent. In this study, a relationship is found between parents avoiding tension in their own relationship and their tendency to triangle an adolescent. Triangled daughters, in both cultures, had lower scores on ego development, supporting the hypothesis that such patterns can be detrimental to the adolescent's personal development. The discussion includes comments on cross-cultural research.     

Children's understanding of death according to parents and pediatricians

Thirty pediatricians and 30 parents were interviewed on (a) how and when children develop concepts about death, (b) children's emotional responses to the thought of death, (c) the possibility of dialogue between adults and children about death, and (d) differences in healthy and seriously ill children's conceptualization of death. Pediatricians were no different than parents in their opinions. Moreover, in some cases, less educated parents and older doctors tended to hold opinions that were even farther from reality. Overall, the results suggest that children, healthy or sick, are left alone with the problem of death and are not helped either by their parents or by their doctors.     

When a child dies: the sociobiology of bereavement

According to modern evolutionary theory, the fitness of individuals consists of both their personal reproductive success and the reproductive success of those with whom they share genes in common. It follows that one of the most biologically costly events possible is the death of a child. This study investigated the grief intensity of bereaved parents and their immediate families using ratings made by 263 bereaved parents. Predictions were derived from sociobiological tenets relating to parental investment, paternal uncertainty, and the propagation potential of both parents and children. Consequently, it was found that mothers grieved more than fathers, healthy children were grieved for more than unhealthy children; male children were grieved for more than female children; health of child and sex of child interacted such that the pattern of grief intensity obtained was healthy male greater than healthy female = unhealthy female = unhealthy male; similar children were grieved for more than dissimilar children; maternal grandmothers grieved more than either maternal grandfathers or paternal grandmothers, who in turn grieved more than paternal grandfathers; and mothers' siblings grieved more than fathers' siblings.     

Holocaust messages from the past

The impact of the Holocaust on the functioning of the survivors in the role of parents, and its influence on the second generation, has now become apparent. Most research findings and observations point to typical characteristics of survivor parents, such as: over-protection, insecurity, separation anxiety, guilt, as well as excessive expectations of their children. While building new families, many of the survivors are haunted by memories of traumatic events-mainly the loss of former families, spouses, and children. The off-spring are often committed to a heritage they cannot understand, which they absorb either by over-exposure or through the protective cover of silence. It is their wish to find ways of transmitting these historical messages to the third generation without the heavy emotional burden they themselves experienced.All quotations are freely translated from the Israeli film Because of that War by Orna Ben-Dror, Niv, with the permission of the publishers-Shani films, Israel. In this film, Yehuda Poliker and his father Jacko, and Yacov Gilad and his mother, Alina, describe their personal experiences. The authentic stories of these two families represent an excellent example of the transmission of Holocaust messages from generation to generation.     

Religiosity at the roadside: memorials,animitas, and shrines on a Chilean highway

ABSTRACT

Roadside memorials devoted to vehicle-related deaths are increasingly common across the globe. Scholars have generally emphasised their commemorative status—as sites where a private memory is publicly displayed—underestimating, however, their religious dimension. This article is based on research which involved the content analysis of photographs taken during multiple visits to the 94 roadside memorials existing in 2015 on Route 78, a major Chilean highway connecting Santiago (Chile’s capital city) and San Antonio (one of the country’s main sea ports). We argue that Chilean roadside memorials are not solely commemorative sites but primarily animitas that have a core (popular) religious component: they are privileged locations where salvific grace is dispensed, acting as mediators between the living and the divinity and connecting the sacred and profane worlds. Furthermore, we suggest that the tragic nature of the deaths they commemorate confers on them a miraculous efficacy which may transform the sites into shrines and the victims into folk saints.