Social Networks and Mourning: A Comparative Approach

Rubin, Nissan

doi:10.2190/qfe7-q9a1-a5vx-ud9x

Cited by 8 publications

(5 citation statements)

References 14 publications

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“…Individual death does not disrupt the social system, so mourning is relegated to individuals and small family groups bound by affection. Rubin (1990) operationalized Blauner's idea by contrasting mourning customs of societies in which primary membership is in an extended family (Israeli kibbutz) and one in which primary membership is in nuclear family (modem American). She says, In tightly knit networks, mourners identify with people outside the nuclear family, they are able to find substitutes for the deceased in their immediate social environment.…”

Section: Historians Can Helpmentioning

confidence: 99%

Developing a Cross-Cultural Model of Grief: The State of the Field

Klass

1999

Omega (Westport)

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The article explores the state of the field in developing a cross-cultural model of grief. Dialogues within several disciplines bear on the question, but those dialogues are very separated from each other. After drawing a distinction between cross-cultural and multi-cultural, the article reviews research from a broad range of psychological and social sciences. The issue of psychic unity vs. cultural diversity had prevented fuller use of anthropologists' work, but sociology of knowledge mediates between those poles. Contemporary work on the universality of emotions provides the concept of innate meta interpretive schemas within cognitive models supplied by culture. Cultural historians trace changes in how death is perceived and in the acceptability of emotional expression. The article concludes with two suggestions to carry the field forward: one a large scale cross-cultural survey and the other qualitative study in both the researcher's culture and in other cultures.

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Section: Historians Can Helpmentioning

confidence: 99%

Developing a Cross-Cultural Model of Grief: The State of the Field

Klass

1999

Omega (Westport)

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“…Bereavement is characterised by physiological, emotional, psychological and health effects. Previous studies (Sanders, 1989;Rubin, 1990;Stroebe, 1991;Brener, 1993;Ukeh, 1997;Casdagli & Gobey, 2001;Stroebe, Stroebe & Schut, 2003;BUPA, 2004) have indicated that bereavement related grief is associated with different challenges including a shattering of a long-term bond; changes in status and roles; financial hardships and loss of major support, depression, increase in physician consultation and hospitalisation, increase in healthcompromising behaviours (drug abuse, heavy drinking or smoking) as well as an increase in mortality rates and loss of meaning for life. Similarly, in Nigeria, several researchers have worked on issues relating to bereavement and adjustment in widowhood.…”

Section: Introductionmentioning

confidence: 90%

Grief Reactions of Bereaved Spouses in Ilorin Metropolis, Kwara State, Nigeria

Shuaib¹,

Adeyemi²

2020

CIJP

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Spousal death is one of the most traumatic events that can occur in marital experience and most times, engenders different reactions. The paper investigated the grief reactions of bereaved spouses in Ilorin metropolis, Kwara State. A total of 395 bereaved spouses were selected using a purposive sampling technique. Data were collected from the respondents using an instrument titled "Grief Reaction of Bereaved Spouses Questionnaire" (GRBSQ). The research questions raised were answered with percentages while the hypotheses generated were analysed using t-test statistics and three-way Analysis of Variance (ANOVA) at 0.05 alpha level. The findings of the study indicated that (90.6%) of bereaved spouses in Kwara state have positive grief reactions, while 37 (9.4%) have negative grief reactions. The study further revealed significant differences in the grief reactions of bereaved spouses in Ilorin metropolis based on age at bereavement, nature of death and length of years of loss. Based on these findings, recommendations were made on the desirability of establishing counselling centres in governmental and non-governmental organisations aside from the conventional ones in schools and hospitals. The study also stresses the need for bereaved spouses to be exposed to grief counselling to help them adjust better to their bereavement and educated on the adverse effect of complicated grief as a result of poor adjustment.

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“…For a long time, nonreligious kibbutzim made no concerted effort to institutionalize rituals for bereavement and mourning (16,17). This approach changed after the Six-Day War.…”

Section: Kibbutz Practicesmentioning

confidence: 99%

“…More often, the quota was two days during which no films were shown, music played, or entertainment or public meetings allowed. In the large, veteran kibbutzim, strictures were relaxed, with the explanation that in a large kibbutz, the young people are likely not to have known the deceased, and they resent having to change routines on the occasion of every death (17).…”

Section: Postjuneral Customs: Mourningmentioning

confidence: 99%

Bereavement and mourning in nonreligious kibbutzim

Kalekin‐Fishman

Klingman

1988

Death Studies

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Kibbutzim are relatively closed communities, a unique social structure committed to an ideology of equality and collectivism, where cooperation is the dominant mode of social relations. These sentiments explain the commitment of the kibbutz as a community to providing support networks for members throughout their lives. Furthermore, the official world view of the kibbutz is the belief in science and reason rather than in institutionalized religion. In line with these principles, organizations of nonreligious kibbutzim have developed rituals and established various practices for dealing with death and bereavement. This article presents a descr+tion of the practices and also reports the results of a preliminary study that investigated the effects the practices have on bereaved kibbutz members. It was found that although kibbutz communities provide a highly organized framework for a funeral and extensive support networks, the bereaved do not as a rule perceive that they are getting the support they need. The article suggests a possible explanation for this finding.Rites of passage effect separation from a set of statuses and roles, transition to the statuses and roles that are to be acquired, and reaggregation into the revised social structure (1). These stages are embodied in symbolic behaviors that make up familiar rituals, and in the spatiotemporal changes that affect all participants in a sociocultural context (2-7).In the funeral, the ultimate rite of passage, the dead are sepaWe would like to thank Ephraim Buchriss, Drorit Cohen, and Inbal Yagen for their tactful and careful help in collecting the data. Death Studies, 12:253-270, 1988 253 Copyright 0 1988 by Hemisphere Publishing Corporation Downloaded by [The University Of Melbourne Libraries]

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Social Networks and Mourning: A Comparative Approach

Cited by 8 publications

References 14 publications

Developing a Cross-Cultural Model of Grief: The State of the Field

Developing a Cross-Cultural Model of Grief: The State of the Field

Grief Reactions of Bereaved Spouses in Ilorin Metropolis, Kwara State, Nigeria

Bereavement and mourning in nonreligious kibbutzim

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