Journal articles on the topic 'Objects of grief'
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Goldstein, Richard D., Carter R. Petty, Sue E. Morris, Melanie Human, Hein Odendaal, Amy J. Elliott, Deborah Tobacco, Jyoti Angal, Lucy Brink, and Holly G. Prigerson. "Transitional objects of grief." Comprehensive Psychiatry 98 (April 2020): 152161. http://dx.doi.org/10.1016/j.comppsych.2020.152161.
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Kenning, Gail, and Cathy Treadaway. "Designing for Dementia: Iterative Grief and Transitional Objects." Design Issues 34, no. 1 (January 2018): 42–53. http://dx.doi.org/10.1162/desi_a_00475.
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Designers increasingly are exploring how to support individuals transitioning through loss and grief and coming to terms with a loved one's death. For people living with dementia and their families, the loss and grief they experience is iterative and ongoing. This paper discusses design research to make sensory textile objects for people with advanced dementia, intended to support positive well-being, shared experiences, and “in the moment” pleasure. It draws on theories relating to transitional and transformational objects to show how these textiles support those living with dementia as they transition into greater dependency and move toward the end of life. It shows how, after their death, the objects become memorials and symbolic representations, further supporting family members through their experience of loss.
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Guerrero, Sylvie, and Mickael Naulleau. "What’s Next after Psychological Contract Violation?" Articles 71, no. 4 (January 3, 2017): 639–59. http://dx.doi.org/10.7202/1038526ar.
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This article adopts an in-depth clinical perspective based on the theoretical framework of grief in order to examine individuals’ reactions following psychological contract violation over a period of 12 months. By focusing on emotional intra-psychic phenomena our study provides evidence of the enduring effects of psychological contract violation on individuals and the employment relationship. We conducted a total of 60 interviews among 11 managers of a temporary employment agency that has implemented a series of organizational changes, mainly related to restructuring and downsizing decisions. The 11 managers interviewed have been chosen after having reported in a short survey that they experienced a psychological contract violation at work. Our results indicate that psychological contract violation triggers the subject into a grief process only when violation deprives the individual from a highly invested object at work. In these circumstances, the grief process lasts longer than we originally expected since, over 12 months, we were unable to observe the grief process in its entirety among our participants. We also find that the grief process may be accelerated or stopped according to the capacity of the organization and the individual to offer new objects that satisfy the individual’s needs and thus may help the person mourn the loss experienced as a result of the violation. Finally, our results show that the grief process deeply alters the employment relationship and modifies the amount and intensity of energy that the participants of our study devote to their work.
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Byrne, Eleanor Alexandra. "Grief in Chronic Illness: A Case Study of CFS/ME." Journal of Consciousness Studies 29, no. 9 (September 21, 2022): 175–200. http://dx.doi.org/10.53765/20512201.29.9.175.
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This paper points to a more expansive conception of grief by arguing that the losses of illness can be genuine objects of grief. I argue for this by illuminating underappreciated structural features of typical grief — that is, grief over a bereavement — which are shared but under-recognized. I offer a common chronic illness, chronic fatigue syndrome/myalgic encephalomyelitis (CFS/ME), as a striking case study. I then use this analysis to highlight some clinical challenges that arise should this claim receive uptake in clinical practice. Extant literature on CFS/ME tells us that rates of comorbid depression are atypically high. If one accepts that people with CFS/ ME can grieve over losses associated with the condition, and that grief can be easily mistaken for depression in this context, this might suggest that rates of comorbid depression are inflated. I show, however, that the challenge of distinguishing between healthy and pathological grief arises in its place, and is just as tricky to solve.
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Brinkmann, Svend, and Ester Holte Kofod. "Grief as an extended emotion." Culture & Psychology 24, no. 2 (September 25, 2017): 160–73. http://dx.doi.org/10.1177/1354067x17723328.
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In recent years, human scientists have generalized the so-called hypothesis of the extended mind to human emotional life. The extended mind hypothesis states that objects within the environment function as a part of the mind and are centrally involved in cognition. Some emotion researchers have argued along these lines that there are bodily extended emotions, and (more controversially) environmentally extended emotions. In this article, we will first briefly introduce the idea of the extended mind and extended emotions before applying it to the emotion of grief specifically. We explain by introducing the notion of a cultural affective niche within which grief is scaffolded and enacted. An affective niche couples the person and the environment and enables the realization of affective states.
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Ruscher, Janet B. "Moving Forward." Social Psychology 42, no. 3 (January 2011): 225–30. http://dx.doi.org/10.1027/1864-9335/a000066.
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Two distinct spatial metaphors for the passage of time can produce disparate judgments about grieving. Under the object-moving metaphor, time seems to move past stationary people, like objects floating past people along a riverbank. Under the people-moving metaphor, time is stationary; people move through time as though they journey on a one-way street, past stationary objects. The people-moving metaphor should encourage the forecast of shorter grieving periods relative to the object-moving metaphor. In the present study, participants either received an object-moving or people-moving prime, then read a brief vignette about a mother whose young son died. Participants made affective forecasts about the mother’s grief intensity and duration, and provided open-ended inferences regarding a return to relative normalcy. Findings support predictions, and are discussed with respect to interpersonal communication and everyday life.
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Sas, Corina, and Alina Coman. "Designing personal grief rituals: An analysis of symbolic objects and actions." Death Studies 40, no. 9 (August 11, 2016): 558–69. http://dx.doi.org/10.1080/07481187.2016.1188868.
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Syreeni, Kari. "In Memory of Jesus: Grief Work in the Gospels." Biblical Interpretation 12, no. 2 (2004): 175–97. http://dx.doi.org/10.1163/156851504323024353.
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AbstractIt may be unusual to think of the Gospels as grief work, because these documents purport to be about the resurrected and living Jesus. However, once the four canonical Gospels are interpreted from this vantage-point, many typical features of grief work and a complex development from the earliest written document to the later ones can be observed. On what grounds can the notion of grief work be applied to texts written two or three generations after the original loss (the death of Jesus)? The author contends that this is possible because grief work (1) was a matter of the emerging Christian movement at large, (2) is involved in the general notion of "coping" in changing situations, (3) becomes a literary phenomenon with the writing of the Gospels, and (4) continues to have new objects after the original loss. Finally, it is suggested that the resurrection belief itself can be seen as a "coping" device.
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Zytaruk, Maria. "Artifacts of Elegy: The Foundling Hospital Tokens." Journal of British Studies 54, no. 2 (April 2015): 320–48. http://dx.doi.org/10.1017/jbr.2015.1.
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AbstractThis article explores the objects that were left as identifiers for the children abandoned to London's Foundling Hospital in the eighteenth century. Required by the hospital in order to permit a future reclaiming by a parent and to guard against a charge of infanticide, these tokens fulfilled an institutional priority. The token procedure, this article argues, resulted in a class of objects that can be aligned closely with elegy. Occasional objects, the tokens communicate maternal affection and a sense of dislocation. As distillations of grief and imaginative framings of loss, the foundling tokens constitute eighteenth-century artifacts of elegy.
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Klass, Dennis. "Grief, Consolation, and Religions: A Conceptual Framework." OMEGA - Journal of Death and Dying 69, no. 1 (August 2014): 1–18. http://dx.doi.org/10.2190/om.69.1.a.
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Consolation is grief's traditional amelioration, but contemporary bereavement theory lacks a conceptual framework to include it. The article begins to develop that framework. The article argues that grief is inter-subjective, even at the biological level. Consolation and grief happen in the same inter-subjective space. Material from the histories of several religions sets the article in a cross-cultural and historical environment. The article examines consolation in interpersonal relationships, and then moves to consolation in cultural/religious resources that range from the literal image of God as an idealized parent to the abstract architecture of Brahm's Requiem. The most common consolation in the histories of religions comes within continuing bonds that are accessed in a wide variety of beliefs, rituals, and devotional objects. The article closes by briefly drawing the connection between consolation and faith.
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Venter Pereira, Celso, Karla Roberta Luna Sobral, and Gerson Heidrich Silva. "OS LUTOS REAL E SIMBÓLICO EM TEMPOS DE PANDEMIA DA COVID-19 SOB O OLHAR DA PSICANÁLISE." Brazilian Journal of Global Health 2, no. 5 (November 27, 2021): 33–36. http://dx.doi.org/10.56242/globalhealth;2021;2;5;33-36.
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OBJECTIVE: This study presents reflections from a psychoanalytic point of view about real and symbolic grief in the context of the COVID-19 pandemic. METHODS: A qualitative approach was adopted with an exploratory objective to review the literature, with the aim of updating the discussion in psychoanalytic studies about the phenomenon of grief in the pandemic period. RESULTS: The publications found still present an embryonic view of the facts, however, despite this, it was possible for us to shed light on the psychic implications arising from absences, especially of funeral rituals, making difficult the libidinal disinvestment in a given object, so that the ego can seek other objects of desire. CONCLUSION: The conclusion of this study points to the need for further research, considering that the implications of a psychic order will only be perceived and, probably, clarified in a few years' time. However, it is possible to anticipate that a significant part of the population, faced with losses and the impossibility of experiencing the farewell ritual, has been overwhelmed by discouragement. The risk is, then, in the death of desire.
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Olders, Henry. "Mourning and Grief as Healing Processes in Psychotherapy." Canadian Journal of Psychiatry 34, no. 4 (May 1989): 271–78. http://dx.doi.org/10.1177/070674378903400402.
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The argument developed in this paper can be outlined as follows: relationships are vital for growth, for adults and especially for children; to ensure that we work to maintain relationships, evolution provided for pain on separation, which stimulates behaviours designed to restore the relationship. If the separation is permanent, it is necessary to form other relationships. This requires modifying the attachment to the lost object, a process which involves unlearning of emotional bonds and then learning new bonds to new objects. The process of mourning and the affective state of grief, I believe, assist in this unlearning and new learning. The stages of mourning involve cognitive learning of the reality of the loss; behaviours associated with mourning, such as searching, embody unlearning by extinction; finally, physiological concomitants of grief may influence unlearning by direct effects on neurotransmitters or neurohormones, such as cortisol, ACTH, or norepinephrine. Besides losses occasioned by bereavement, life and normal development include many other kinds of losses. Mourning for these losses is as necessary as mourning after a death. Failure to adequately mourn can result in psychopathology or psychosomatic illness. In comparison, appropriate mourning is adaptive, and parallels can be drawn between it and healing in psychotherapy. The psychoanalytic and psychotherapeutic literature supports the notion that mourning and grief in therapy act to heal. Given that there may be a biological basis for this healing through the effects of mourning on learning, psychotherapists might actively seek to encourage identification of losses and their adequate mourning in therapy. Various approaches are discussed. Two case reports of mourning occurring in psychotherapy are given, followed by suggestions for research.
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Jack, Christine Trimingham, and Linda Devereux. "Memory objects and boarding school trauma." History of Education Review 48, no. 2 (September 26, 2019): 214–26. http://dx.doi.org/10.1108/her-01-2019-0001.
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Purpose The purpose of this paper is to provide language and meaning to open up silence around traumatic boarding school memories through the symbolic aura (Nora 1989) surrounding key memory objects. The secondary aim is to illustrate to historians the importance of paying attention to interviewees’ discussion of material objects as clues to uncovering deeper, unexplored memories. Design/methodology/approach The approach draws on Vamik Volkan’s (2006) understanding of “linking objects” – significant objects preserved or created by traumatised people. Traumatic emotions become linked with loss and grief associated with the object, turning it into a tightly packed symbol whose significance is “bound up in the conscious and unconscious nuances of the relationship that preceded the loss” (Volkan, 2006, p. 255). The experiences of the two authors are examined as exemplars in this process. Findings The exemplars illustrate how complicated and long term the process of remembering and understanding is for those who experience boarding school trauma and the power of “linking objects” to open up memory surrounding it. The case studies also alert educational historians to how emotionally fraught revealing what happened can be and how long it may take to confront the events. Originality/value Linking objects have not previously been used in relationship to surfacing boarding school trauma. The paper is also unique in offering deep analysis of boarding school trauma undertaken by skilled educational researchers who incorporate reflections from their own experience informed by broad theory and pertinent psychological research.
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Crooke, Elizabeth. "Memory politics and material culture: Display in the memorial museum." Memory Studies 12, no. 6 (August 30, 2017): 617–29. http://dx.doi.org/10.1177/1750698017727805.
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When private grief is brought into the memorial museum, this transfer is a deliberate act that is seeking public acknowledgement and action. By considering the life history of a collection of objects now in the Museum of Free Derry (Northern Ireland), the use of objects in private mourning and as agents in the collective processes of public remembering is demonstrated. The story is one of loss and mourning that is intensified by the political context of the deaths. As cherished possessions, these objects are active in the private processes of grieving and recovery. In the memorial museum, they are agents in an evolving justice campaign, embedded in the political negotiations of the region.
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Tateo, Luca. "The cultures of grief: The practice of post-mortem photography and iconic internalized voices." Human Affairs 28, no. 4 (October 25, 2018): 471–82. http://dx.doi.org/10.1515/humaff-2018-0038.
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Abstract I develop an exploratory analysis of “post-mortem photography”, a social practice existing in different cultures. The study, part of a larger project in Denmark, “The culture of grief”, combines Dialogical Self Theory, mainly concerning verbal and textual objects, with the iconic framework of affective semiosis to discuss the function of taking and keeping pictures of dead persons as if they were still alive or just sleeping. How can this practice and artifact culturally mediate the experience of death and the elaboration of grief? What kind of inner dialogue is developed through the internalization of this specific kind of presence/absence? These are some of the preliminary questions I will try to answer by discussing some examples of post-mortem photography from the 19th and 20th centuries in different countries.
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Färber, S., and M. Färber. "Unresolved Grief and Diogenes Syndrome and Misery Senile." European Psychiatry 41, S1 (April 2017): S640. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1056.
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IntroductionMourning the death of a loved one, the loss of social aggregation or familiar, or any trauma may not follow the normal process when has any kind of complication In these cases of the complicated mourning, a person may develop or manifest dissociative behaviors, like diogenes syndrome or the misery senile syndrome.ObjectiveTo investigate the presence of unauthorized mourning, complicated or not elaborate as triggers of diogenes syndrome and misery senile.MethodsTo develop this research we use the systematic literature review, following the process of research, cataloging, careful evaluation and synthesis of the documentation associated with the method of thanatological hermeneutics.ConclusionThanatology is useful tool in scientific and clinical research and care for patients with diogenes syndrome. The need for safety against the distress of fear of the future and loneliness is at the origin of compulsive hoarding. If the mythical diogenes lived in Athens a Spartan life, living in a barrel, as the character Chespirito of Roberto Bolaños (Fig. 1), the carriers of this syndrome follow the opposite path accumulating objects to achieve a sense of stability.ResultsThere is a significant presence of unresolved grief in the history of the psychiatric patient with diogenes syndrome.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Louati, Hayat, and Yousef Abu Amrieh. "“Things” and Recovery From Trauma in Joukhader’s A Map of Salt and Stars." Theory and Practice in Language Studies 12, no. 1 (January 2, 2022): 177–84. http://dx.doi.org/10.17507/tpls.1201.22.
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The present article explores the impact of “Things” on the healing journeys of the characters in Syrian American author Jennifer Zeynab Joukhader’s novel A Map of Salt and Stars (2018). It highlights the role of certain “Things” in Nour’s family’s healing process from the traumatic experiences of the Syrian war. The article also sheds light on the war’s reshaping of the objects and the individuals’ relationship with them. The objects that this article investigates are as varied as mundane utensils (a shattered plate), cherished souvenirs (Zahra’s bracelet), and even magical objects (Nour’s stone). Particularly, the article examines the establishment of the close association between the characters and these objects and the impact of this association on the family’s journey towards safety and recovery. For this reason, the present study is situated within the theoretical frameworks of the “Thing” theory and psychological trauma. This article argues that the close association that the characters establish with certain “Things” accompanies them during their grief and traumatic experiences, and subsequently initiates and facilitates their recovery.
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Sitarz, Olga. "Dobrowolność czynnego żalu związanego z usiłowaniem udolnym i nieudolnym (uwagi na tle uchwały siedmiu sędziów SN z dnia 19 stycznia 2017 r., I KZP 16/16)." Problemy Prawa Karnego 27, no. 1 (December 10, 2017): 185–204. http://dx.doi.org/10.31261/ppk.2017.01.08.
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The following article critically assesses the ruling of seven justices of the Supreme Court dating January 19, 2017. The crucial issue undertaken by this article consists in the assessment of the validity of the ruling of the Supreme Court which assumes an unsuccessful attempt in the cases of the lack of an object on which to commit a criminal offense and defines the “voluntariness” of active grief exhibited at the stage of attempting to commit a criminal offense. The Supreme Court assumed an objectivist conception in their interpretation of the phrase “lack of an object on which to commit a criminal offense”, thus assuming that what transpires is a successful attempt in the case where there was a lack of a particular object comprising the perpetrator’s intent, but there were other objects which could have become the objects of the crime. At the same time, however, the Supreme Court ruled that the premises of voluntariness resulting in impunity (Article 15 § 1 of the Criminal Code) did not apply, since the perpetrator did not abandon his intent to commit a criminal offense; it was only the object of it that did not fulfill their expectations. According to the author of the article, such a ruling allows to reach two contradictory conclusions. Thus, the author proposes a different conception of assuming successful or unsuccessful attempt with regard to an object on which to commit a criminal offense, as well as a model for assessing the voluntariness of the perpetrator in the cases of the lack of continuation of iter delicti.
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Holland, Travis. "“My battery is low and it's getting dark”." Persona Studies 7, no. 1 (December 17, 2021): 90–100. http://dx.doi.org/10.21153/psj2021vol7no1art1465.
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The Mars Exploration Rover Opportunity operated on Mars from 2004 until it was disabled by a dust storm in 2018. Its demise was declared in February 2019 after months of unsuccessful recontact attempts by scientists at the National Aeronautics and Space Administration (NASA). This announcement sparked a global outpouring of grief that demonstrated people understood and related to the robot in a notably human-like manner. In short, it had been given a collectively understood persona. This paper presents a study of 100 digital postcards created by users on a NASA website that demonstrate the ways in which people expressed love, grief, hope, and thanks for Opportunity’s fourteen years of operation on another planet. In presenting this case study, the paper argues that certain personas are collective achievements. This is especially likely to occur for robots and other inanimate objects which have no centrally controlled or developed persona. The paper is situated within existing persona studies literature to extend and stretch the definition of persona studies and therefore expand the field in productive ways to incorporate the study of non-human personas.
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Norwood, Tamarin, and John Boulton. "Reconciling the Uniquely Embodied Grief of Perinatal Death: A Narrative Approach." Religions 12, no. 11 (November 8, 2021): 976. http://dx.doi.org/10.3390/rel12110976.
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The death of a baby, stillborn or living only briefly after birth, is a moral affront to the cycle of life, leaving parents without the life stories and material objects that traditionally offer comfort to the bereaved, nor—in an increasingly secularized society—a religious framework for making sense of their loss. For the grieving mother, it is also a physical affront, as her body continues to rehearse its part in its symbiotic relationship with a baby whose own body is disintegrating. Attempting to forge continuing bonds with her child after death makes special demands upon the notion of embodied spirituality, as she attempts to make sense of this tragedy in an embodied way. This paper, which reconciles the distinct perspectives of bereaved mothers and children’s doctors, proposes that the thoughtful re-presentation of medical insight into pregnancy and fetal development may assuage parents’ grief by adding precious detail to their baby’s life course, and by offering the mother a material basis to conceptualize her own body as part of the distributed personhood of her baby.
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Bencekovic, Sara. "Loves me, loves me not." Contingent Horizons: The York University Student Journal of Anthropology 1, no. 1 (May 29, 2019): 9–18. http://dx.doi.org/10.25071/2292-6739.36.
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The Balkan region is known for its historical climate of turbulent social relations; thus, public spaces that consecrate shared experiences of grief and loss come as no surprise. One such space, however, has experienced astonishing growth in its fame and popularity, not just as a renowned cultural landmark, but as a significant Croatian cultural export. The Museum of Broken Relationships is filled with unremarkable everyday objects donated by lovers who associate them with their past relationships. The value of these objects is not necessarily utilitarian, or aesthetic, but symbolic: they represent the emotions of remorse and pain elicited by breakups. This paper is an account of the objects, stories, and narratives found in the Museum of Broken Relationships. It considers the Museum a lens through which people can scrutinize the meaning of love in their everyday lives and consequently re-shape their identities. It looks into the Museum’s transformative potency as a spiritual and sacred space that offers hope in times of despair, fosters disorientation and chaos, and offers visitors an opportunity to confirm or reject their previous perspectives on love.
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Favero, Paolo S. H. "It Begins and Ends with an Image." Anthropological Journal of European Cultures 31, no. 1 (March 1, 2022): 72–87. http://dx.doi.org/10.3167/ajec.2022.310106.
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A three-act session of storytelling, this visual essay explores the connection between photographs (and images at large) and death. A piece of authobiography, it follows the intimate journey of the author accompanying his father’s departure first and his own grief later. The article positions photographs as objects that are more than mere representations. They are living things that accompany us during our lives. And photography, the author suggests by looking at photographs taken by himself, is a way for opening up time and acknowledging the present. Photographs are capable of bridging the gap between life and death.
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Pearce, Jessica S. "Lafayette Strong: A Content Analysis of Grief and Support Online Following a Theater Shooting." Illness, Crisis & Loss 28, no. 4 (November 22, 2017): 299–320. http://dx.doi.org/10.1177/1054137317742234.
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On July 23, 2015, in the Grand 16 Theatre in Lafayette, Louisiana, a gunman opened fire in the 7 o’clock showing of the movie, Trainwreck. Mayci Breaux, 21, and Jillian Johnson, 33, both received fatal wounds. Nine others were injured. As part of a community healing event following the shooting, a Tagboard was established around the hashtag LafayetteStrong. This study was conducted using a content analysis of 493 photographs and images among these posts. Goffman’s dramaturgical analysis provides a framework for these findings to better comprehend the online performance of self for a grieving community. The images of people, objects, and digital images present evidence of an authentic self to a grieving community in the wake of a local tragedy.
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LEWTHWAITE, STEPHANIE. "“Seeing in the Dark”: The Aesthetics of Disappearance and Remembrance in the Work of Alberto Rey." Journal of American Studies 51, no. 2 (May 25, 2016): 591–621. http://dx.doi.org/10.1017/s0021875816000979.
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This article examines how contemporary Cuban American artists have experimented with visual languages of trauma to construct an intergenerational memory about the losses of exile and migration. It considers the work of artist Alberto Rey, and his layering of individual loss onto other, traumatic episodes in the history of the Cuban diaspora. In the series Las Balsas (The Rafts, 1995–99), Rey explores the impact of the balsero (rafter) crisis of 1994 by transforming objects left behind by Cuban rafters on their sometimes ill-fated journeys to the United States into commemorative relics. By playing on a memory of absence and the misplacement of objects found along the migration route of the Florida Straits, Rey's visual language transmits the memory of grief across time, space and generational divides. Rey's visual strategies are part of an “extended memory” tied to the aesthetics of disappearance and remembrance in contemporary Cuban American art. His use of objects as powerful memory texts that serve to bring fragmented autobiographical, family and intergenerational testimonies of loss together suggests how visual artists can provide us with more collective, participatory and redemptive models of memory work.
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Immonen, Visa, and Elina Räsänen. "From passion to bereavement." Journal of the History of Collections 32, no. 2 (May 27, 2019): 379–90. http://dx.doi.org/10.1093/jhc/fhz018.
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Abstract The Finnish diplomat Harri Holma and his wife Alli, along with their son, art historian Klaus, created a private collection of 554 items. They acquired antique pieces and works of art in Berlin, Paris and Rome from the 1920s to the 1950s. The collection consists of Western and Southern European paintings, sculpture, furniture, textiles and tableware, dating from the Middle Ages to the nineteenth century. Initially the objects were acquired by the Holmas to decorate diplomatic residences, but eventually they came to form a deliberately assembled collection. Following Klaus’s death, Harri and Alli Holma donated the collection to the Lahti City Museum in the 1950s and the 1960s. Here the creation of the collection is first traced then followed on its journey to Finland, with a focus on the developing relationship between objects, family history and museum institution. The shifts in the collection’s narrative from hobby to an expression of grief, and finally to a formal museum assemblage and a subject of academic research generate epistemological tensions.
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Przybylska, Lucyna. "Memorial crosses in Poland: a commonplace and contested element of public roads." Geografie 120, no. 4 (2015): 507–26. http://dx.doi.org/10.37040/geografie2015120040507.
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The aim of the paper is to show spatial regularity of roadside memorialisation as well as public opinions on the phenomenon in Poland. Field studies covering 623 kilometres of public roads showed that out of 100 roadside memorials, the majority (98%) are memorial crosses A correlation between the distribution of roadside memorials and the road category and related accident rate was noted. Internet questionnaires, on the other hand, indicated that opinions on memorial crosses are nearly equally divided in Polish society: 52% are for leaving them along roads and 48% are for their removal. Furthermore, an analysis of web discussions has shown that memorial crosses are seen by society either as traditional components of road infrastructure, or objects of religious cult, or cross-cultural markers of death and grief.
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Martínez Cardama, Sara, and Fátima García-López. "Ephemeral mimetics: memes, an X-ray of Covid-19." European Journal of Humour Research 9, no. 4 (December 30, 2021): 35–57. http://dx.doi.org/10.7592/ejhr2021.9.4.558.
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The Covid-19 pandemic has prompted a crisis with consequences for public health, but also with economic, social and cultural implications that have affected all layers of society to a greater or lesser extent. Communication has been impacted by the immediacy and virality of messages and misinformation has galloped across social platforms. Against that backdrop, memes have emerged as a powerful means to channel citizen sentiment. A study of these digital objects is essential to understanding social network-based communication during the pandemic. The qualitative research reported here analyses the role of memes in communication on Covid-19, studies their development and defends their status as one of this generation’s cultural artefacts that, as such, merits preservation. Meme evolution is studied using Kübler-Ross’s stages of grief, which has been applied in a number of contexts involving psychological change. Studying memes in those terms both brings information on the evolution of citizens’ concerns to light and proves useful to sound out social media communication around the pandemic media. The challenges to be faced in meme preservation are defined, along with the ways in which heritage institutions should ensure the conservation of these cultural objects, which mirror early twenty-first century communication and world views and in this case provide specific insight into one of the most significant historic circumstances of recent decades.
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Douglas, Jennifer, and Alexandra Alisauskas. "“It Feels Like a Life’s Work”." Archivaria, no. 91 (June 29, 2021): 6–37. http://dx.doi.org/10.7202/1078464ar.
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By considering a set of in-depth interviews with eight bereaved mothers, this article seeks to explore ideas about what records are and what they do. Working to centre the voices and experiences of the bereaved mothers, the article first discusses some of the objects, events, places, and bodily traces they identified that function as records. It next considers the roles records and recordkeeping played for the parents interviewed, identifying four types of records work: proving life and love, parenting, continuing a relationship, and imagining. Records and recordkeeping are shown to be instrumental in the ongoing processing of traumatic loss as well as in the significant work of ensuring a life has meaning and is acknowledged. Finally, the interviews with parents also showed how deeply imbricated are love and grief as emotions and as motivations for recordkeeping, and the article ends by articulating a call for archivists to learn to “look with love.”
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Gould, Hannah, Michael Arnold, Tamara Kohn, Bjørn Nansen, and Martin Gibbs. "Robot death care: A study of funerary practice." International Journal of Cultural Studies 24, no. 4 (June 14, 2021): 603–21. http://dx.doi.org/10.1177/1367877920939093.
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Across the globe, human experiences of death, dying, and grief are now shaped by digital technologies and, increasingly, by robotic technologies. This article explores how practices of care for the dead are transformed by the participation of non-human, mechanised agents. We ask what makes a particular robot engagement with death a breach or an affirmation of care for the dead by examining recent entanglements between humans, death, and robotics. In particular, we consider telepresence robots for remote attendance of funerals; semi-humanoid robots officiating in a religious capacity at memorial services; and the conduct of memorial services by robots, for robots. Using the activities of robots to ground our discussion, this article speaks to broader cultural anxieties emerging in an era of high-tech life and high-tech death, which involve tensions between human affect and technological effect, machinic work and artisanal work, humans and non-humans, and subjects and objects.
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Kovacs, David Mark. "Self-Making and Subpeople." Journal of Philosophy 119, no. 9 (2022): 461–88. http://dx.doi.org/10.5840/jphil2022119932.
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On many currently popular ontologies of material objects, we share our place with numerous shorter-lived things ("subpeople," to borrow a term from Eric Olson) that came into existence after we did or will go out of existence before we will. Subpeople are intrinsically indistinguishable from possible people, and as several authors (Eric Olson, Mark Johnston, A. P. Taylor) pointed out, this raises grave ethical concerns: it threatens to make any sacrifice for long-term goals impermissible, as well as to undermine our standard practices of punishment, reward, grief, and utility calculation. The aim in this paper is to offer a unified set of solutions to these problems. The paper’s starting point is the "self-making view," according to which our de se beliefs help determine our own spatiotemporal boundaries. This paper argues that the self-making view also plays a key role in the best treatment of the moral problems of subpeople.
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Horsti, Karina. "Digital materialities in the diasporic mourning of migrant death." European Journal of Communication 34, no. 6 (December 2019): 671–81. http://dx.doi.org/10.1177/0267323119886169.
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This article examines memorialization among the family and friends of those who have died at the world’s deadliest border in the Mediterranean Sea. Digital media platforms are central spaces for new, innovative forms of coping with ambiguous loss or the inability to mourn over a dead body. The analysis focuses on the role of digital media technologies and the relationship between digital and material elements in memorialization. I examine the creation and circulation of digital objects of memorialization: visual assemblages in which the material and digital intertwine. The analysis demonstrates that digital media practices are not separate from the material world, nor do they make mourning and memorializing less human or less authentic. On the contrary, in transnational and mobile circumstances, digital technologies facilitate human, ethical engagement with complicated grief. Memorializing is crucial for both the private and the public lives of diasporic communities. In Europe, public recognition of the memorialization of refugee deaths would increase understanding of the human consequences of the border, allowing the dead to be seen as individuals with human relationships rather than as numbers.
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Vladimir, Zheleznyak. "Art and Folk Things: Based on Vladimir Arkhipov's Exhibition at the Permm Museum." TECHNOLOGOS, no. 3 (2022): 53–62. http://dx.doi.org/10.15593/perm.kipf/2022.3.05.
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The article is devoted to the philosophical and aesthetic analysis of the materials presented at the exhibition of V. Arkhipov “Objects of Pride and Shame” in Perm in 2021. First of all, it was necessary to establish as strictly as possible the boundaries of the phenomenon that Arkhipov discovered and embodied in his famous collection of characteristic self-made objects ("contraptions"). Then it was important to explain under what conditions and under what circumstances could these objects be transformed into an art object or if they were originally such. Following the example of V. Podoroga, we also consider Arkhipov's collection as an opportunity for broader philosophical generalizations on the theme of art and things. The result of our analysis may be summarized as follows. First, the handicrafts in Arkhipov's collection emerge at the intersection of various kinds of praxis and are deeply integrated into the system of anthropological preconditions and conditions of human activity; this explains the fluidity of the boundaries of Arkhipov's phenomena (from technical amateurism to exotic kunststuekes). Secondly, the world of handicrafts discovered by Arkhipov undoubtedly bears the traces of social influences (from the squalor of poverty to respectable upcycling). The article shows the relative and local nature of all aspects of "social grief" and "social happiness" in Arkhipov's phenomena, for their nature is much broader. As abstract as Sartre's term "lack of being" sounds with regard to Arkhipov's things, it can be used to show that the "things" represent rather an experience of making up for being in a situation of its lack. Third, the text presented reveals various aspects of the author's impartiality in relation to the things he creates. The property of the artist's non-involvement ("transgendence") in relation to the hyletic composition of his actions is, in our opinion, the initial, "ontological", condition and source of the artistic work. Arkhipov's pieces are, for the most part, deeply ironic in relation to "normal," "signature" things. Their fate from the beginning to the end is determined by their creator, they are pro-products of their creators. And finally, fourth, we consider it fundamental to look at the world from the perspective of, in a certain sense, the absolute factuality of the things that fill it. Everything else is drowning in the infinite perspective of the possible.
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Ravalli, Luiza. "Cradles of Life." Contingent Horizons: The York University Student Journal of Anthropology 6, no. 1 (June 29, 2022): 33–40. http://dx.doi.org/10.25071/2292-6739.110.
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Medical technologies have intervened on the critical post-natal time and space by augmenting and/or optimizing conditions intended to increase survival. As contested, contextual, and transformative spaces, incubators fulfill particular biological needs while also becoming sites where political realities, human emotion, ritual and symbolism converge upon vulnerability. I explore sociopolitical contexts of vulnerability and protection in global and cross-cultural context, while drawing on prior scholarship in anthropology of motherhood, material culture, as well as feminist and reproductive anthropology. Events in popular culture like the Danish Octo Project and Purple Butterfly Initiative provide insight into lived experience and everyday interactions with incubators and the neonatal intensive care environment. In response to popular assumptions of technological advancements in clinical medicine as apolitical apexes of innovation, we must complicate their technical utility with profoundly human experiences toward and around them. In doing so, we situate and implicate technology in political and discursive narratives and reflect on these objects as more than sums of their parts. This essay contributes to broader discussions about the materiality of medical technologies and their environments, and illuminates new possibilities to examine corollaries of grief, hope, maternalism, memory, and the resilience of human psyches and physiologies.
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Wimmer, Adi. "‘Objectifying’ the War. The Vietnam Veterans Memorial as a Secular Message Board." ELOPE: English Language Overseas Perspectives and Enquiries 3, no. 1-2 (June 20, 2006): 221–30. http://dx.doi.org/10.4312/elope.3.1-2.221-230.
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The Vietnam Veterans Memorial in Washington D.C. has become one of the most important cultural signifiers of the nation. Only what it signifies is far from clear. ‘A place of healing’ is a frequently applied epithet; in conjunction with partial memory loss; but ‘healing’ does not work without prior analysis of the wound. In postmodern fashion; anyone can read into it what they want. Evidence for its enduring popularity are the roughly 90 000 objects that have since its inception in 1982 been deposited at ‘the Wall’. These depositions represent an uncensored and hard to control alternative discourse on Vietnam; they are collected daily and stored at a huge warehouse. The ‘Wall’ is not only a sacred site; a locus of grief and contemplation; and a locus of re-uniting the nation; it has also become a prominent place where cultural battles are waged. Since 1995 there has been a permanent exhibition of a selected “Offerings at the Wall” at the Smithsonian Institute. They collectively represent a discourse refusing to be co-opted into a national strategy to re-interpret the Vietnam War as “in truth a noble cause” and an event in which American soldiers acted honourably.
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OVSJANNIKOVA, MARIA. "INSTRUMENTAL ENCODING OF THE STIMULUS AND THE DIACHRONIC DEVELOPMENT OF VERBS OF EMOTION IN RUSSIAN." Journal of Bulgarian Language 69, PR (June 29, 2022): 429–40. http://dx.doi.org/10.47810/bl.69.22.pr.27.
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The paper examines the emergence of emotive meanings on the basis of physical meanings. I analyse three sets of Russian verbs: восхитить(ся) / восхищать(ся) ‘admire’, смутить(ся) / смущать(ся) ‘embarrass’, поразить(ся) / поражать(ся) ‘amaze’. The focus is on their use in the texts from the 18th century and the first half of the 19th century included in the Russian National Corpus. I compare transitive constructions, constructions with passive participles and reflexive constructions. Emotive meanings emerge as a result of a metaphorical transfer. The study shows that this transfer occurs primarily in transitive constructions. Passive participles and reflexives show lower frequency of physical uses than transitive verbs. In transitive constructions, the participant experiencing the emotion is expressed as a “mental part” (heart, soul) rather than as a person more frequently than with reflexives and passive participles. Another trace of a metaphorical transfer is the use of emotions as causers, cf. поражен унынием ‘stricken by grief’, which indicates that the verb describes an effect of the emotion rather than the emotion itself. Emotions are expressed as subjects more rarely than in the instrumental case. In 19th-century texts the verbs show lower frequency of physical uses, of uses with “mental parts” as undergoers and of uses with emotions as causers. Diachronically, the instrumental objects in transitive, participial and reflexive constructions are viewed as syntactically parallel and manifesting the same variation. In modern Russian, the instrumental object in reflexive constructions is viewed as lexically specified, while in transitive and participial constructions its use is constructionally motivated. Keywords: verbs of emotion, Russian, diachrony, metaphor, stimulus, instrumental case
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Farrell, Natalie. "Sounding the “Spirit of My Silence”." Journal of Popular Music Studies 33, no. 3 (September 1, 2021): 104–24. http://dx.doi.org/10.1525/jpms.2021.33.3.104.
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Sufjan Stevens’s 2015 album Carrie and Lowell threw indie rock fans into collective mourning with its sonic depiction of feeling so much to the point of experiencing an overwhelming affective nothingness. Written as an elegy for Stevens’s mother, the album performs Stevens’s loss by creating a static soundscape punctuated by moments of stark sonic absence. Some moments evoke the emotionally ineffable (rhythmic stutters between phrases), some occupy a sonically liminal space with white noise negating silence, and others are calls to physical action (flipping over the LP) that literally give the listen pause. This paper places an autoethnographic encounter with a Carrie and Lowell pre-release “silent listening party” in conversation with Roland Barthes’s theory of affect and grief as originally developed in Camera Lucida: A Note on Photography. This paper explores the possibility that Barthes’s theory offers an infrastructure for approaching affect and musical listening by highlighting the ways in which the individual functions as an affective archive, navigating culturally-coded and pre-cognitive physiological responses to aesthetic objects. Drawing upon Elizabeth Hellmuth Margulis’s work on structured silences, this paper argues that moments of foregrounded silence in Carrie and Lowell provide musical analogies for Barthes’s punctum of time and death.
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Adler-Nissen, Rebecca, Katrine Emilie Andersen, and Lene Hansen. "Images, emotions, and international politics: the death of Alan Kurdi." Review of International Studies 46, no. 1 (October 18, 2019): 75–95. http://dx.doi.org/10.1017/s0260210519000317.
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AbstractHow are images, emotions, and international politics connected? This article develops a theoretical framework contributing to visuality and emotions research in International Relations. Correcting the understanding that images cause particular emotional responses, this article claims that emotionally laden responses to images should be seen as performed in foreign policy discourses. We theorise images as objects of interpretation and contestation, and emotions as socially constituted rather than as individual ‘inner states’. Emotional bundling – the coupling of different emotions in discourse – helps constitute political subjectivities that both politicise and depoliticise. Through emotional bundling political leaders express their experiences of feelings shared by all humans, and simultaneously articulate themselves in authoritative and gendered subject positions such as ‘the father’. We illustrate the value of our framework by analysing the photographs of Alan Kurdi, a three-year-old Syrian-Kurdish boy who drowned in September 2015. ‘Kurdi’ became an instant global icon of the Syrian refugee crisis. World leaders expressed their personal grief and determination to act, but within a year, policies adopted with direct reference to Kurdi's tragic death changed from an open-door approach to attempts to stop refugees from arriving. A discursive-performative approach opens up new avenues for research on visuality, emotionality, and world politics.
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Arsenyeva, Irina A. "Reconstruction of metaphorical conceptualization of nouns with abstract semantics." Philological Sciences. Scientific Essays of Higher Education, no. 6 (November 2022): 31–41. http://dx.doi.org/10.20339/phs.6-22.031.
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The article is devoted to the issue of considering the process of metaphorization of nouns with abstract semantics (authority, fear, grief, joy, anger, dispute, life, time etc.) in relation to the theory of conceptual metaphor (J. Lakoff, M. Johnson, V.A. Uspensky, N.D. Arutyunova, Yu.D. Apresyan, E.S. Kubryakova, Yu.S. Stepanov, E. Cassirer, Z. Kövecses, etc.). According to this theory, during metaphorization, abstract nouns are conceptualized in the form of concrete ones and semantic correspondences between the source domain and the target domain are established. The article discusses issues related to the characteristic of the human brain to find correspondences between concrete and abstract objects, between material and spiritual entities and the process of metaphorization, which is a consequence of such a characteristic of the brain. The author examines in detail on the main postulates of the theory of conceptual metaphor: on the history of its creation, on the interpretation of the term “conceptual metaphor”, on the principles of comparing one target domain with several source domains and one source domain with different target domains; describes the types of hierarchical systems of cognitive metaphors; analyzes the mechanism of “constructing reality” by selecting and applying a specific source domain for a specific target domain and gives examples of “metaphorical conclusions.
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Juniati, Ninik. "The Function and Meaning of Tope’ le’leng in the Death Ritual of The Kajang Tribe, South Sulawesi." Jurnal Kawistara 12, no. 3 (December 30, 2022): 330. http://dx.doi.org/10.22146/kawistara.72740.
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Tope’ le’leng in the Kajang language means black sarong and is a typical sarong of the Kajang tribe worn by men and women, both for daily wear and worn at various ceremonies held by this tribe. The study of tope’ le’leng has been quite a lot. Still, no one has discussed its function and meaning in the death ritual of the Kajang tribe, considering that tope’ le’leng has been recognized as one of the Kajang tribe’s identities among other tribes in Indonesia. This study examines the function and meaning of Tope’ le’leng in death rituals, starting from when the corpse was still at home, funeral preparation, funeral processions, and follow-up rituals until 100 days. This research used an ethnographic approach with descriptive analysis. Data analysis used triple pattern (Pola Tiga) theories in Paradoxical Aesthetics from Jakob Sumardjo. The data sources in this study are Tope’ le’leng, the funeral ritual itself, the shaman who led the death rituals, and the local community who followed the funeral ritual. Data collection techniques used participatory observation and interviews. The results showed that Tope’ le’leng functioned as an object of donation, a sign of grief. It is a marker of a family of mourning (not wearing clothes other than tope’ le’leng) as a ritual object to cover the bamboo coffin and Pammorangan. Tope’ le’leng, as a ritual object, shows the social strata or economic level of the grieving family in the community. The Kajang people believed that the deceased spirit could see the family and the shaman as long as they did not wear clothes other than tope’ le’leng for 100 days. As one of the ritual and sacred objects, tope’ le’leng has presented a moment of transcendence and belief in the existence of spirits in death rituals. Based on the triple pattern theory (Pola Tiga), namely the relationship between the upper, middle, and lower worlds. Tope’ le’leng has another function as a relationship connector between God, man, and nature. The simplicity of its form and composition does not detract from its function and meaning and even reinforces its sacredness as a ritual object in patuntung beliefs.
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FRAYN, DOUGLAS H. "Grief and Object Constancy." American Journal of Psychiatry 153, no. 2 (February 1996): 297—a—297. http://dx.doi.org/10.1176/ajp.153.2.297-a.
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Abdullah Mohammed Ali Khalil. "TERRY EAGLETON’S THEORY OF THE TRAGIC, REFLECTED ON CURRENT ARAB SOCIOPOLITICAL CONTEXT." Albaydha University Journal 2, no. 2 (September 29, 2020): 241–47. http://dx.doi.org/10.56807/buj.v2i2.66.
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Corona virus 2019 (Covid-19) pandemic of today is a real tragedy for it has taken the lives of millions of people worldwide regardless of their social, political and material status. This will absolutely change the minds of those with classic views of tragedy. It is said that the concept of tragedy has changed greatly since early modern ages, more specifically in the sixteenth century. Modern people are supposed to view tragedy in a different way the classical people viewed it. Having grief towards an ordinary person and not a king, a queen or a prince defines modern views of tragedy. Terry Eagleton views the notion of tragedy differently, not only that, he rather redefines tragedy. The following paper would attempt to briefly engage with the following questions: why does Terry Eagleton come up with a new theory of the tragic? (in other words, what Terry Eagleton objects to in the earlier theories of tragedy?) What is his theory of the tragic? How is it relevant to our own world? Since Eagleton calls for a ‘planetary’ theory of tragedy that confronts global politics, a theory that connects art and life, I will apply some of his ‘interesting’ ideas to the contemporary situations the Arab world lives today, more specifically to the latest revolutions against some Arab tyrannical regimes.
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Downey, Hilary, and John F. Sherry. "Public art and ritual transformation in Northern Ireland." Arts and the Market 10, no. 3 (September 22, 2020): 187–203. http://dx.doi.org/10.1108/aam-04-2020-0008.
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PurposeThe actual uses to which public art is put have been virtually ignored, leaving multifarious dynamics related to its esthetic encounters unexplored. Both audience agency in placemaking and sensemaking and the agentic role of place as more than a mere platform or stage dressing for transformation are routinely neglected. Such transformative dynamics are analyzed and interpreted in this study of the Derry–Londonderry Temple, a transient mega-installation orchestrated by bricoleur artist David Best and co-created by sectarian communities in 2015.Design/methodology/approachA range of ethnographic methods and supplemental netnography were employed in the investigation.FindingsParticipants inscribed expressions of their lived experience of trauma on the Temple's infrastructure, on wood scrap remnants or on personal artifacts dedicated for interment. These inscriptions and artifacts became objects of contemplation for all participants to consider and appreciate during visitation, affording sectarian citizens opportunity for empathic response to the plight of opposite numbers. Thousands engaged with the installation over the course of a week, registering sorrow, humility and awe in their interactions, experiencing powerful catharsis and creating temporary cross-community comity. The installation and the grief work animating it were introjected by co-creators as a virtual legacy of the engagement.Originality/valueThe originality of the study lies in its theorizing of the successful delivery of social systems therapy in an esthetic modality to communities traditionally hostile to one another. This sustained encounter is defined as traumaturgy. The sacrificial ritual of participatory public art becomes the medium through which temporary cross-community cohesion is achieved.
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Ben-Ze’ev, Aaron. "Grief and the Emotion." Journal of Philosophy of Emotion 4, no. 1 (September 30, 2022): 13–17. http://dx.doi.org/10.33497/2022.summer.3.
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Cholbi suggests three unique features of grief which are “unlike most emotional conditions”: (1) grief is a concatenation of affective states rather than a single such state, (2) grief is not a perception-like state but a form of affectively-laden attention directed at its object, and (3) grief is an activity with an inchoate aim. While I essentially accept this characterization, I believe that these arguments are not unique to grief but common to all (or at least most) emotions.
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FIELD, NIGEL P., SHEILA E. STURGEON, RICHARD PURYEAR, STEVEN HIBBARD, and MARDI J. HOROWITZ. "Object relations as a predictor of adjustment in conjugal bereavement." Development and Psychopathology 13, no. 2 (May 16, 2001): 399–412. http://dx.doi.org/10.1017/s0954579401002115.
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The impact of object relations on adjustment in conjugal bereavement was examined. At approximately 6 months postbereavement, 46 midlife bereaved participants engaged in a narrative interview in which they were asked to discuss their past relationship with their deceased spouse. The Westen et al. object relations scoring system was applied to these narratives. Participants also completed depression and grief-specific symptom measures at 6 months and again at 14 and 25 months postbereavement. Object relations correlated differently with grief-specific symptoms and depression; it was more strongly negatively associated with 6 month postloss grief-specific symptoms while more strongly negatively correlated with depression at 25 month postloss. In a growth curve analysis, more mature object relations was also predictive of a faster rate of decrease in depression over time. The results were discussed in terms of current theoretical perspectives on what is required in successful adaptation to conjugal bereavement.
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Risma, Siregar. "Pendampingan Pastoral terhadap Orang yang Berduka Karena Kehilangan Bapak Akibat Kecelakaan." JURNAL DIAKONIA 1, no. 2 (November 15, 2021): 95–107. http://dx.doi.org/10.55199/jd.v1i2.39.
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Grief is a human reaction to defend one self when faced with loss events such as death, separation, or the loss of something valueable that affects aspects of human life holistically.The level of human sadnessis influenced by the value of the lost object, the emotional connection with the lost object, the period of loss of the object, the form of the lost object, the number of lost object, the level of anticipation of loss and the social support system. This studi aims to determine the level of sadness experieirnced by the client (PS) due to the loss of a father due to an accident in the village X Balige. Greaf experienced by the client, including prolonged grief. Seventeen year ago until now, she had not been able to manage has grief, her conditions was unstable. Therefore, the author conducts research and help through assistance, so that mourners healing, realize and acceptance.
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Ihrmark, Camilla, Eric M. Hansen, Jakob Eklund, and Rosa Stödberg. "“You are Weeping for That Which Has Been Your Delight”: To Experience and Recover from Grief." OMEGA - Journal of Death and Dying 64, no. 3 (May 2012): 223–39. http://dx.doi.org/10.2190/om.64.3.c.
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To explore how people experience grief and what factors are perceived as facilitating successful grief work, a survey was distributed to people who had completed a grief recovery course. The results showed that emotions, cognitions, physical expressions, and behaviors all characterize grief, but that emotions are the most central component. The course brought relief and was regarded most favorably by those having at least 1 year between the grief trigger event and participation in the course. Writing a letter in which course participants express their feelings to the loss object was perceived as the most successful aspect of the course. The letter might help with grief recovery by bringing aspects that have not been dealt with into conscious awareness.
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Díaz-Vera, Javier E. "Soft hearts and hard souls." Cognitive Linguistic Studies 9, no. 1 (May 30, 2022): 128–51. http://dx.doi.org/10.1075/cogls.20025.dia.
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Abstract One of the most fundamental claims of the Cognitive Theory of Metaphor is the direction of mapping from concrete to abstract. The pervasiveness of this path of semantic change has been widely accepted among researchers interested in the study of the history and development of emotional expressions. Whereas most studies focus on the analysis of one specific target domain (i.e., one emotion or one family of emotions), less attention has been paid to the reconstruction and analysis of the set of diachronic changes that affected one single source domain. Within this framework, in this paper I have used data extracted from standard Old English dictionaries and thesauri, in order to propose a complete analysis of the set of Old English adjectives for different textural properties of physical objects (such as roughness, smoothness, softness and hardness). I am especially interested in the reconstruction and analysis of the paths of semantic change (from concrete to abstract) illustrated by this section of the Old English vocabulary. Broadly speaking, apart from the original senses for physical texture, these adjectives developed secondary meanings in the fields of feelings and emotions, which I have classified into three categories: physical sensations (such as weakness and pleasantness), sensorial sensations (such as auditive, visual or gustative sensations) and emotional sensations (such as grief, anger, compassion and empathy). Furthermore, the resulting figurative meanings (which I have analysed in terms of metonymic, synaesthetic and metaphoric extensions) can also be grouped into positive and negative sensations. The present paper supports the idea that the origin of our understanding of abstract concepts is deeply rooted in our physical experiences. This is indeed a conceptual pattern showed by the diachronic evolution of Old English adjectives for texture. This paper concludes with some remarks on the social and cultural changes that prompted some of these semantic changes, paying special attention to the Christianization of Anglo-Saxon England and the introduction of Christian values.
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Shevchuk, Yulia V. "SEMANTICS OF THE MOTION IN ANNA AKHMATOVA’S LYRICS IN THE FIRST HALF OF THE 1910s." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 58 (2020): 189–202. http://dx.doi.org/10.37816/2073-9567-2020-58-189-202.
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The paper suggests new interpretations of the meaning and structure of Anna Akhmatova’s early lyrics, in which “the moment of truth” for the heroine comes as if beyond consciousness, during movement and direct contemplation of the world. Free moving of a lyrical “self” by land and water either precedes the romance or provides a specific signal of a heroine’s spiritual rebirth afterwards. Thus, Akhmatova literally “goes beyond” usual woman’s poetic experience of love and separation: the heroine feels guilty about her earthly love; at the moment of a breakup she learns more about the pains of creativity and the joy of transforming the world with a religious feeling. Akhmatova works on the effect of psychological catharsis after experienced grief. The lyrical “self” stops active motion in space and gains static position, secluding herself at the end of 1912. We see the introducing of a theme of bodily illness, near-death hour and a death of a heroine in a state of external immobility. The colors of surrounding objects are suppressed as much as possible, things are discolored. Gazing into the distance is connected with Akhmatova’s experience of self-determination. Unconscious attraction of the lyrical “self” toward the open spaces of the “meagre” northern land precedes the entry of the historical theme into poet’s works. Stopping in space offers the heroine the sphere of subjective experience of movement in time, thus outlining the prospects of the epic Akhmatova’s view, future tragedy and heroics. The poet expands the boundaries of the lyrical heroine’s inner world largely due to the fact that she addresses the experience of a contemporary woman, for whom combining love and creativity in life is a source of a tragic experience. Not only Akhmatova’s poetic revelations of the first half of the 1910s are significant in view of a deep and subtle understanding of the woman’s world — they also act as a “key” to perceiving the tendencies and issues in Russian culture on the eve of the war and revolution.
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Salin, Aurélien. "Understanding and Dealing with Climate Grief." International Journal of Philosophical Practice 7, no. 1 (2021): 11–26. http://dx.doi.org/10.5840/ijpp2021712.
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Confronted with the reality that our environment is (almost literally) dying, we must navigate feelings of grief and mourning. In this article, I set out to understand the emotion of climate grief, using the LBT model of emotions. I define climate grief as an emotion whose object is the loss of the local and global ecosystems as we rely on, value and relate to them. The rating of climate grief is strongly negative, such that we bleakly perceive our existence and our survival as an ecosystem. In addition, I explore how self-defeating practical syllogisms can transform the healthy emotional grieving process into a destructive process. In particular, I investigate the LBT fallacies of "awfulizing", "damnation" and "can'tstipation". Finally, I propose a set of "climate-friendly virtues" (courage, respect and self-control) and look at what all of us can do to mobilize our emotions of climate grief toward healthy, positive and sustainable action.
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Von Drasek, Lisa. "Grief in Picturebooks: An Evaluative Rubric." Children and Libraries 14, no. 4 (December 13, 2016): 25. http://dx.doi.org/10.5860/cal.14n4.25.
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Every young child experiences loss. From the first time her mother leaves the room, a typically developing child has no framework to process what Piaget has labeled “object permanence.”1 Mothers or fathers who have removed themselves physically from the sight of a baby have disappeared. Thus we witness the inconsolable sobbing child at daycare drop-off whose parent is “gone!”