Death Studies最新文献

The aim of this study was to examine the case of altruistic kidney donation (AKD) following loss, in light of PTG theory. Loss may facilitate trauma alongside post-traumatic growth (PTG). Although much is known about the motivation for AKD in general, less is known about the motives of bereaved individuals who chose to altruistically donate their kidney post-loss. Employing a narrative approach, 10 bereaved individuals who altruistically donated a kidney were interviewed about their perceptions of the connection between the loss and their decision to donate a kidney post-loss. Content analysis revealed three types of bereaved AKD's perceived connection between the loss and the donation: explicitly direct, indirect, and implicit. Donation post-loss was characterized by aspects of PTG in three domains: self, other and worldviews. The findings are discussed in light of PTG theory and highlight the possible role of AKD in processes of coping and growth following grief.

On April 18, 2015, a fishing vessel was shipwrecked between Libya and Italy. The tragedy was the result of Italian and European border policies. More than 1,100 people (from across Africa and the Indian subcontinent) lost their lives in the vessel, making it the largest recorded civilian massacre to have occurred in the Mediterranean Sea. Beyond the huge number of dead, what distinguishes the shipwreck are the processes of the "translation" of its human and material remains, involving their displacement, material transformation and re-signification. In this paper, I summarize these processes in four stages, intertwining the vessel and the bodies of those who died inside it: their exhumation, naming, wake (whether artistic or forensic) and, finally, burial. By analyzing the work of translating the boat and bodies, and exploring what can be expressed through their different materialities, I show their intense social and political life, which led various actors involved to claim ownership over mourning. By delineating the mirrored relationship between the bodies and the boat, this article demonstrates the contribution death studies can make to the analysis of migration debris on the one hand, and, on the other, how tracing the social life of boats in the aftermath of migrant shipwrecks can enrich an analysis of the political life of border deaths.

One of the strategies used by Spanish hospitals to address gestational and perinatal mourning is the "memory box." This box contains various elements that refer to the child who has died and seeks to help parents to move through the mourning process. This secular strategy has its historical roots in a popular ritual practice that has fallen into disuse called the "velorio del angelito" (the angel's wake). The purpose of this article is to analyze the role that the memory box plays in addressing mourning associated with perinatal or gestational death for affected families, highlighting how it aligns with and represents a departure from the angel's wake. Using a qualitative methodology that includes the analysis of hospital protocols-guidelines, interviews with key informants and a literature review, the authors demonstrate the similarities and differences that each one of these practices configures at the symbolic, material and social levels.

Documentary archives, human remains, and witness testimony are often critical to transitional justice court proceedings and peace-building projects after mass violence. But what happens when those forms of evidence are missing? Can art stand in for the dead? Considering the use of art in Vann Nath's testimony in the trial of Kaing Guek Eav (Duch) in the Extraordinary Chambers in the Courts of Cambodia, in this paper, I argue that in the first case for the ECCC, Vann Nath's art performed a similar role to that of human remains in other trials, providing evidence and proof of human rights violations including torture, cruel and inhuman treatment, arbitrary detention, and mass killing, while also activating affect (drawing on Hughes). As such, it provided a form of social proof, in a way similar to the human remains retained from the genocide and displayed across Cambodia. Both human remains and art draw on materiality and emotion as a means of proving violence. Positioning it as such prompts a reconsideration of the role of art in transitional justice: as well as being needed in cases where other visual evidence does not exist, art, with its ability to mobilize and communicate linguistically incommunicable affect, can be part of the evidentiary infrastructure in and of itself. Considering the place of art in trials after mass violence makes us rethink what evidence is and does. Ultimately, my argument is that to those who survive genocide or other mass violence social proof of atrocities, as provided by art, is as important as evidence deemed legally admissible to court.

This paper examines the aftermath of the Philippine government's anti-drug campaign under President Rodrigo Duterte, focusing on the impact on families of victims of extrajudicial killings (EJKs). Drawing on fieldwork conducted in Manila, the research explores how these families navigate loss and attempt to reclaim dignity and humanity for their loved ones. The study reveals the formation of a community of "necro-activists" comprising journalists, religious figures, and medical professionals who support victims' families in seeking justice and remembrance. Through interviews with photojournalists and victims' families. This paper highlights the transformative role of human remains in asserting the victims' agency beyond death. The research shows how forensic processes and religious rituals contribute to the reclamation of individual identities and challenge the state's dehumanizing narratives. By examining the evolving meanings of EJK victims' remains, this study sheds light on the broader socio-political implications of state violence and memory-making in the Philippines. The analysis situates this research within a global context of human rights and memory studies, drawing parallels with other regions affected by state-sponsored violence. Ultimately, this paper argues that the remains of EJK victims serve as powerful symbols that challenge state impunity and embody the resilience of communities seeking accountability and dignity amid pervasive violence.

How we think and feel about death and dying affects how we live our lives and our opportunities for healthy aging. This scoping review, using the PRISMA guidelines and drawing on the World Health Organizations public health framework for healthy aging, examined the personal, health and environmental factors associated with attitudes toward death and dying in persons 50 years and older. Most of the 74 eligible studies focused only on negative attitudes to death and few studies investigated the comprehensive range of factors that influence attitudes to death and dying. In the context of population aging and the United Nations Decade of healthy aging (2021-2030) attention to death attitudes and the factors that influence them are imperative to enable current and future generations to age and die well.

Systematic collection of outcome measures within suicide bereavement support is vital in building the sector's evidence base. However, there is currently limited understanding around the appropriate and sensitive use of outcome measures. Following the scoping review methodology, a literature review was undertaken to map how programs and interventions that assist individuals bereaved by suicide or other sudden, traumatic deaths gather outcome measures. The search strategy identified 1145 papers, of which 49 met the inclusion criteria. The review identified many ways that outcomes are captured, with custom tools being commonplace. Among standardized tools, the Grief Experience Questionnaire (GEQ) and Beck Depression Inventory (BDI-II) emerged as frequently used. Most articles provided some form of justification for their chosen outcome measure methodology, often citing psychometric robustness over consideration of the impact on service users. The review underscores the need for careful consideration when selecting outcome measure tools or approaches in sudden death bereavement interventions.

Death is often considered the end of the story, and indeed the end of politics. The papers in this special issue demonstrate however that this is far from the case. They probe the transformations and transitions of the dead across varying cultural and social contexts, and time periods, and reckon with how human remains are repurposed, mobilized, represented, and integrated into larger narratives, including evidentiary, memorial, political, and emotional. They also understand the dead as complex and lively actors in the various ways they provoke the living and impact the way we think about larger political, cultural, and ethical questions. Collectively, the papers raise critical questions about how we understand the social, cultural, communal, religious, and political significance of human remains and of what remains in the aftermath of violence.

Coping strategies are key adjustable elements mediating the relationship between risk factors and grief outcomes. It is essential to assess coping correctly. Scales based on the Dual Process Model of Coping with Bereavement have tended to confuse coping strategies and symptoms. The Coping with Bereavement Questionnaire was created to address such shortcomings. This article uses two datasets from Belgian studies to assess the applicability of the items as well as the factor structure of the scale. Logistic regressions revealed nine items as less applicable to a more diverse bereaved sample than people who lost their intimate partner, leading to their exclusion. Factor analyses revealed and confirmed a three-factor structure of coping strategies describing the bereaved's efforts to (1) accept the death and look to the future, (2) avoid thoughts and feelings, and (3) maintain the bond with the deceased. Theoretical issues related to the DPM are discussed.

While much attention is paid to what happens to dead bodies after political violence, disaster, or atrocity, less attention has been paid to body parts, despite the wide-ranging efforts, both material (often forensic) and discursive, to reconstitute or resuscitate the whole dead body. Materializing the whole body is often considered key to truth-telling mechanisms and for closure for family members of the missing and dead, thus the body part is often posited as a problem in need of a solution. We are seeing, largely due to advances in forensic technologies, an increasing belief that all body parts can be identified and distinguished from other materials, and should, therefore, be recovered and repatriated to the whole body in its death. To explore this dynamic, I make two key arguments. First, I suggest that reassembling bodies is framed as a mechanism of re-subjectification that is key to reconciliation and justice after political violence. A body part is an object, but a dead body is in most contexts still considered a subject, even dead, so putting a dead body back together is considered re-humanizing and gives the dead body back its political agency. Second, I suggest that when this cannot be done materially due to the obstacles posed by modern warfare, we often see governance techniques that seek to do so discursively.