# data[].attributes.body
TD:
"Chinese people are very taboo to talk about death, I remember I used to try to talk to
Sometimes when a neighbor in the same building died, she would see the wreath placed in the yard and feel bad luck, and that all the good fortune of the day would be taken away by these things.
The Chinese people have always felt that death is the worst thing, that it is the bad luck of anyone who happens to be in the family, and they do not feel that going to another world with love is also very peaceful and beautiful."

bono199:
After reading the owner's content and your comments I have also decided
re-educate my daughter about death, death is undoubtedly a serious subject, but there is no need to be taboo, just because we can't come back from death, we should cherish more
Life and everyone we love, no regrets

# data[].attributes.body
I researched from a number of publishers and decided that Routledge Press was the most appropriate. The refereed academic journal, published 10 times a year by Routledge Press, is sponsored by the Association for Death Education and Counselling - the Society for Necrology. It focuses on issues related to death, dying, bereavement and death education.

Routledge is the world's leading academic publisher in the humanities and social sciences, my work is on topics that are not in line with their key areas of development, and it publishes over 1,500 journals and around 7,000 new titles each year, with multiple offices worldwide and a strong resource and consumer market.

A detailed manuscript submission process can be retrieved from the home page of the website, making it easy to communicate with them. I would focus on trying to submit to this publisher

# data[].attributes.attachment_link.readable_text
If you have not yet been in contact with T&F about your book, please get in touch with the relevant Commissioning Editor . They will likely provide you with a specific proposal form suitable for your subject area and book idea.

Internal Editorial Assessment

The Editor will assess the strengths of your proposal and how well it ﬁts with the subject list.

Initial peer review

When the Editor is prepared to proceed, your book proposal will be sent out for initial peer review (4-6 weeks). The Editor will assess the strengths of your proposal and how well it ﬁts with the subject list. If approved, the proposal will proposal will move to the next stage.

Discuss Reviews

Discuss the reviewer feedback with your Editor, making revisions and resubmitting the proposal if necessary.

Editorial Board Meeting

The internal Editorial Board makes the final decision on approving the book for publication, making recommendations for changes if appropriate, and determining contract terms.

Sign Contract

Key parts of the contract include length, royalties, copyright, and the delivery date. Open access contracts are available and all of our standard contracts allow for Alt Text, and open access conversion at a later date if required.

Writing Phase

May include peer reviews or work with a Development Editor. At this stage, your Editor will send you detailed guidelines on formatting, image specs, permissions etc. Talk to your Editor about content issues.

Manuscript Delivery

Submit your final manuscript, working with an Editorial Assistant on formatting and permissions queries and payment of any open access book publishing charge (BPCs).

Production

Production Editor assigned. Copyediting and typesetting, proofreading and indexing, collating and correction, and cover ﬁnalized. Production usually takes 5-6 months.

Book Publishes

Our global sales & marketing team works with retailers, universities and other aggregators to ensure your book is promoted and sold to the appropriate target audience. Additionally, we have 30+ metadata feeds to platforms such as Google Scholar and Amazon where readers outside of academic institutions can access your work, benefiting independent researchers across the globe.

Open access content will be hosted on TaylorFrancis.com and a copy of your work will be deposited into the archives with CLOCKSS and Portico. We also send a record of your work to OAPEN and the Open Research Library, two of the biggest open access books repositories.

# data[].attributes.attachment_link.description
If you have not yet been in contact with T&F about your book, please get in touch with the relevant Commissioning Editor . They will likely provide you with a specific proposal form suitable for your subject area and book idea. The Editor will assess the strengths of your proposal and how well it ﬁts with the subject list.

# data[].attributes.body
I made a zine of some of my work at a bazaar, including the original production of a very personal story about how I couldn't face the fact that my dearest grandma would one day leave me. This was the beginning of my initial confrontation with the subject of death.
I didn't think people would be interested in such a personal story, but to my surprise, when I talked to people about it, it resonated with them. It is indeed a situation that we all face. So I think I can actually start from my own story, and my whole process of exploring the theme of death is also a process of confusion to relief that all ordinary people may go through.
And I can do a combination of them in the form of stop-motion animation to show my own process of seeking answers to the question of "death".

# data[].attributes.attachment_link.description
Just Talk This is a story about how I couldn’t face the fact that the people closest to me would one day leave me. I hope you can find empathy in my...

# data[].attributes.body
Reading these successful death education picture books has helped me a lot in terms of the direction of my future book placement, as well as the setting of the content, and the details.

# data[].attributes.body
This journal is aimed at professionals in a variety of settings who are interested in key topics in the field of death and dying, including colleges and universities, hospitals, hospices and counselling centres.
There are many very professional perspectives in it that made me want to further refine my ideas and make them better understood by the general public through the language of my visual illustrations.

# data[].attributes.attachment_link.description
Publishes research papers in the areas of bereavement and loss, death attitudes and education, grief therapy, suicide and end-of-life issues.

# data[].attributes.body
This experimental research paper discusses the topic of whether loved ones and cancer patients regret not talking about death before they die.
It concludes that one third of families of adults who have lost a loved one to cancer regret not talking adequately about death. Clinicians can minimise this regret by promoting a shared understanding of the disease and prognosis, clearly advising families when to talk based on end-of-life awareness, providing ongoing emotional support and validating their decision to talk about death.

I therefore believe that death education is not only limited to end-of-life care for patients, but is also important for death awareness education on the part of families. By making families aware of the inevitable process of separation that they may face, they can provide ongoing emotional support to their departing loved ones and also give the departing patient a sense of fulfilment, happiness and quality of life.

# data[].attributes.attachment_link.readable_text
Abstract

Context

Talking about death is an important issue for terminally-ill cancer patients and their families. Little is known about how often and which bereaved families regret not having talked about death with their deceased loved one.

Objectives

To explore the prevalence of a regret of not having talked about death with a deceased loved one among bereaved family members of adult cancer patients, and to systematically explore factors contributing to their regret.

Methods

We conducted a nationwide survey of 999 bereaved families of cancer patients admitted to 133 inpatient hospices in Japan and surveyed families' regret on talking about death. Exploratory analyses identified the underlying structures of process, option, and outcome subscales of factors contributing to regret.

Results

Among 678 bereaved families (response rate 68%), 224 (33%) regretted not having talked about death sufficiently, whereas 40 (5.9%) conversely regretted having talked about death. Three process factors ("prognostic disclosure to patient" [ β = 0.082, P = 0.039], "upsetting of patient and family" [ β = 0.127, P = 0.001], and "family's sense of uncertainty about when to act based on terminal awareness" [ β = 0.141, P = 0.000]) and an outcome factor ("having achieved a good death" [ β = −0.152, P = 0.000]) contributed to the regret of talking insufficiently.

Conclusion

A third of bereaved families of adult cancer patients regretted not having talked about death sufficiently. Clinicians may minimize this regret by facilitating a shared understanding of the disease and prognosis, advising families explicitly when to talk based on terminal awareness, providing continuous emotional support, and validating their decision on talking about death.

# data[].attributes.attachment_link.title
Talking About Death With Terminally-Ill Cancer Patients: What Contributes to the Regret of Bereaved Family Members?

# data[].attributes.attachment_link.description
Talking about death is an important issue for terminally-ill cancer patients and their families. Little is known about how often and which bereaved families regret not having talked about death with their deceased loved one.

# data[].attributes.body
In this way, people hope that their loved ones will continue to be with them in a different form

# data[].attributes.attachment_link.readable_text
Diamonds are supposed to be a girl's best friend. Now, they might also be her mother, father or grandmother.

Swiss company Algordanza takes cremated human remains and - under high heat and pressure that mimic conditions deep within the Earth - compresses them into diamonds.

Rinaldo Willy, the company's founder and CEO, says he came up with the idea a decade ago. Since then, his customer base has expanded to 24 countries.

Each year, the remains of between 800 and 900 people enter the facility. About three months later, they exit as diamonds, to be kept in a box or turned into jewelry.

Most of the stones come out blue, Willy says, because the human body contains trace amounts of boron, an element that may be involved in bone formation. Occasionally, though, a diamond pops out white, yellow or close to black - Willy's not sure why. Regardless, he says, "every diamond from each person is slightly different. It's always a unique diamond."

Most of the orders Algordanza receives come from relatives of the recently deceased, though some people make arrangements for themselves to become diamonds once they've died. Willy says about 25 percent of his customers are from Japan.

At between $5,000 and $22,000, the process costs as much as some funerals. The process and machinery involved are about the same as in a lab that makes synthetic diamonds from other carbon materials.

The basic process reduces the ash to carbon, then slides it into a machine that applies intense heat and pressure - for weeks. That's at least several hundred million years faster than diamonds are made in nature.

"The more time you give this process, the bigger the rough diamond starts to grow," Willy says. After the new diamond cools off, the crystal isground and cut to shape, and sometimes engraved with a laser.

It only takes about a pound of ashes to make a single diamond, Willy says. His company has created up to nine diamonds from one individual's ashes.

Algordanza isn't the only company blinging out the afterlife, either. An American company called LifeGem offers the same services, and there are a number of U.S. patents for similar procedures.

Most of the time, Willy says, people take the diamonds to a jeweler to be made into rings or pendants.

"I don't know why, but if the diamond is blue, and the deceased also had blue eyes, I hear almost every time that the diamond had the same color as the eyes of the deceased," says Willy, who personally delivers the diamonds to his Swiss customers.

Each time, he says, the family is happy that their loved one has, in a sense, returned home. And in sparkling form to boot.

# data[].attributes.attachment_link.title
From Ashes To Ashes To Diamonds: A Way To Treasure The Dead

# data[].attributes.attachment_link.description
Diamonds are supposed to be a girl's best friend. Now, they might also be her mother, father or grandmother. Swiss company Algordanza takes cremated human remains and - under high heat and pressure that mimic conditions deep within the Earth - compresses them into diamonds.

# data[].attributes.attachment_link.readable_text
Whether it's the passing of a beloved pet, friend, or loved one, every child has to cope with death at some point. This can be a confusing, upsetting, and scary experience for children. They may not understand why a person or pet they love is suddenly gone. Reading sensitive books on the topic can help children weather the storm of grief.

From movies like The Lion King to real-world events, children may be confronted with death even before they have to deal with it on a personal level. It's always a good idea to address the topic of death with your children before their first experience with it. But even if you don't have that option, you can still comfort your child when they're mourning.

These beautiful picture books will help your child process their sadness and understand why death happens.

# data[].attributes.attachment_link.title
7 Beautiful Picture Books to Help Kids Understand Death | Brightly

# data[].attributes.attachment_link.description
Whether it's the passing of a beloved pet, friend, or loved one, every child has to cope with death at some point. This can be a confusing, upsetting, and scary experience for children. They may not understand why a person or pet they love is suddenly gone.

# data[].attributes.body
I searched for some excellent picture books about death education, and Oliver Jeffers' The Heart and the bottle really struck me. The author uses an abstract concept to express how, after losing a loved one, the main character feels his heart is empty and puts up walls against the world and others to protect his own. In the end, he is brave enough to face the loss and come out of the wall to reconcile with herself.

I also wanted to make such a heart-warming picture book that more people could see, so I started my idea and design

# data[].attributes.attachment_link.title
The Heart and The Bottle by Oliver Jeffers

# data[].attributes.headline
The first 15 pilot hospice units in Beijing

# data[].attributes.subject
The first 15 pilot hospice units in Beijing

# data[].attributes.body
Beijing Longfu Hospital

Xicheng District Desheng Community Health Service Centre

Fuxing Hospital, Capital Medical University

Sunhe Community Health Service Centre, Chaoyang District

Chaoyang Anzhen Community Health Service Centre

Beijing Haidian Hospital

Beijing Hospital for the Aged

Fengtai Hospital of Integrated Chinese and Western Medicine

Fangshan District No.1 Hospital

Fangshan District Changyang Town Health Centre

Tongzhou District Geriatric Hospital

Daxing District Old Palace Hospital

Changziying Town Central Health Centre, Daxing District

Huilongguan Community Health Service Centre, Changping District

Changping District Nankou Hospital

# data[].attributes.attachment_link.readable_text
Summary

Purpose

To investigate the effectiveness of a structured death education program for older adults with chronic illness and their family caregivers.

Methods

This study adopted two-group, nonrandomized quasi-experimental design. Patient-caregiver dyads in the intervention group ( N = 40 dyads) engaged in the death education program at the bedside once a week for 5 weeks, and were compared with participants ( N = 40 dyads) in the control group who received usual health education. The program consisted of five sessions based on the Interaction Model of Client Health Behavior. Death attitude, death competence, well-being, family function, and satisfaction were measured at baseline (T0), immediately after the intervention (T1), and 1 month later (T2). Data collection was conducted from July 30, 2019, to December 30, 2019.

Results

The intention-to-treat analysis The intention-to-treat analysis of between groups at 1-month follow-up revealed that the intervention group had greater decreases in the fear of death ( p=.002, 95% CI -2.53, -0.47; p<.001, 95% CI -3.61, -1.65) and death avoidance ( p<.001, 95% CI -3.46, -1.84; p<.001, 95% CI -3.89, -2.43), had greater increases in the neutral acceptance ( p=.032, 95% CI 0.05, 1.38; p<.001, 95% CI 0.99, 2.56) and death competence ( p<.001, 95% CI 4.10, 8.01; p<.001, 95% CI 7.80, 12.11) in patients and caregivers, respectively. There were significant intergroup differences over time for patient well-being of ( p<.001, 95% CI 3.06, 9.74) and satisfaction of ( p<.001, 95% CI 2.01, 4.59). Results were consistent with the results from the sensitivity analysis.

Conclusion

This study demonstrated the feasibility and benefits of death education in hospitals and provided an implementation plan for nursing professionals. Nurses should consider providing death education for older adults with chronic diseases and their families to promote the development of palliative care and the quality of end-of-life.

# data[].attributes.attachment_link.title
Effects of a Death Education Intervention for Older People with Chronic Disease and Family Caregivers: A Quasi-Experimental Study

# data[].attributes.attachment_link.description
To investigate the effectiveness of a structured death education program for older adults with chronic illness and their family caregivers. This study adopted two-group, nonrandomized quasi-experimental design. Patient-caregiver dyads in the intervention group ( N = 40 dyads) engaged in the death education program at the bedside once a week for 5 weeks, and were compared with participants ( N = 40 dyads) in the control group who received usual health education.

# data[].attributes.attachment_link.authors[].name
第一财经 文章 12万 总阅读 81亿

# data[].attributes.attachment_link.title
学会告别： 安宁疗护是人文关怀， 更是一门学科_患者

# data[].attributes.attachment_link.description
在2017年国家发布的《安宁疗护中心基本标准及管理规范（试行）》中，明确了安宁疗护中心是为疾病终末期患者在临终前通过控制痛苦和不适症状，提供身体、心理、精神等方面的照护和人文关怀等服务，以提高生命质量，…

# data[].attributes.body
News about describing the difficulties of implementing hospice care in China

# data[].attributes.attachment_link.readable_text
原标题：综合医院没动力、社区没能力，临终关怀在中国有多难？

文|八点健闻 谭卓曌

老夏走的时候，凝血功能极差，血小板极低，拿出口咽通气管的时候，嘴巴里都是血。

项巧珍一遍一遍用温水帮老夏清洗。她是浙江杭州一个医疗照护病房的护士长，从2018年3月至今，近100名肿瘤晚期患者在这个病房接受了安宁疗护。

陷入深度昏迷的老夏，心跳、呼吸慢慢没有了。但弥留之际，听力并没有丧失。"我们都在的。"一秒再一秒，项巧珍凑在老夏耳边，一句一句轻声安抚。老夏双眼紧闭，在这个待了两个月的地方，平静地走完最后一程。

安宁疗护通常也称为临终关怀，旨在为疾病终末期或老年患者在临终前提供身体、心理、精神等方面的照料和人文关怀，控制痛苦和不适症状，提高生命质量，帮助患者舒适、安详、有尊严地离世，并对家属进行哀伤辅导。

目前中国60岁以上老年人口达到2.5亿，占总人口的18%，还有4000万失能和部分失能老人。另据统计，过去5年，中国每年癌症死亡人数由2014年的约230万人增至2018年的约260万人，2024年可能达到约300万人。

在中国，安宁疗护体系尚处于起步阶段。截至2019年6月，首批5个试点地区可提供安宁疗护服务的机构有61个、床位957张、执业医生204人、执业护士449人。

要填补供需之间的巨大差距，安宁疗护还有诸多难题待解。

打开临终患者的心结，太难

刚转到安宁疗护病房，老夏不搭理人，也不配合治疗。他只有45岁。

这样的疾病终末期患者，病房碰到过很多--经过反复手术、各种放化疗等治疗后，最终还是无法挽救他们的生命，带给患者和家属难以承受的痛苦。病房里曾有一位百岁老人，一向性格开朗，由于难以忍受脑部肿瘤带来的痛苦，一度对女儿说，"求求你拿刀把我杀了。"

刚开始做安宁疗护时，项巧珍和其他护士一样，除了基础护理之外，完全不知道如何去帮助病人。后来通过不断培训、学习、实践，才慢慢知道怎么做。

项巧珍认为，真的站在病人的角度，有一颗悲天悯人的心，怎么做都不会错，但要打开一个疾病晚期患者的心结，太难。

后来她发现，给患者洗头、理发，让患者首先从身体得到舒适的照护后，更容易得到患者及家属的信任，"有一些患者，几个星期甚至几个月因为疾病的原因没有洗头、洗澡，身体处于极度不适的状态，无心与人沟通，更无法走进他们的心里，通过身体的舒适照护，让他们感受到温暖、放松。"老夏就是这样消除了戒备心理。

肚子上的肿瘤、背部骨科手术，让老夏坐起来都十分艰难。在老夏结婚20周年纪念日那一天，病房订了蛋糕，给他们夫妻过结婚周年纪念，还去康复科借了一个起立床，圆了老夏再一次"站起来"的心愿。

最后是项巧珍亲自送老夏走的。老夏去世后，项巧珍仍然跟他的妻子联系，给她提供哀伤辅导。"他们相濡以沫二十几年，感情深厚，老夏的离开会让他妻子特别痛苦。"

"对病人（和家属）来说，可以给他们一些支撑、一些陪伴，这可能就是我的价值。"

时间长了，项巧珍发现，安宁疗护是一种理念，这个理念不是一定要偏心理，还是偏医疗，也不是说只针对这些肿瘤晚期的人。"当一个病人进医院的时候，我们就要去关注他，可能只是一个善意的微笑，可能只是递上一杯水。"

人力缺口：安宁疗护不止需要医生护士

项巧珍所在的医疗照护病房，设在社区卫生服务中心，是当地一家综合医院的托管病区。

目前，两个楼层的照护病房收治了50多名病人，除了疾病晚期患者之外，也会收急性后期康复患者。

国家卫健委2017年印发的《安宁疗护实践指南（试行）》要求，安宁疗护中心至少应配备1名具有副主任医师以上专业技术职务任职资格的医师，每10张床位至少配备1名执业医师、4名护士，并按照与护士1：3的比例配备护理员。

项巧珍认为，理想状态下，如果把安宁疗护的团队构建好，既有疼痛管理师、医生、护士，又有志愿者、社工，病人的心理感受和身体感觉相应的会好一些。

但在一些社区卫生服务中心，待遇本身比较低，吸纳人才的能力本来就很有限，连基本的床护比都很难达到，配备专职的临终关怀医护人员更难。

临床护士的8个小时工作时间里，被打针、发药、培训等等塞满了。短期之下，可以凭借热情去关爱病人，时间一长，精力极易耗竭。

浙江中医药大学针对一家社区卫生服务中心的调查中发现，开展临终关怀服务的支持率仅为52.9%，超过30%的医护人员并不支持提供临终关怀服务，仅有23.6%的医护人员愿意参与到临终关怀服务的工作中，近50%的医护人员不愿参与。

费用是更大的问题

医院开展安宁疗护，费用是更大的问题。综合医院不愿做安宁疗护，首要原因就在于费用。

疾病终末期的病人可能住下来就大半年，床病周转率达不到要求。而且，安宁疗护需要投入更多的人力物力，但现在医保又不支持。

由于不以治愈为主，目前在医疗方面主要只有床位费和护理费，"按照相关规定，三人间每天60元，双人间每天70元，护理方面，一级护理一天下来是20元，社区卫生服务中心的护理费只有5元。"

人文关怀服务，是临终关怀患者最需要的，但这部分，几乎都没有收费项目。例如，给患者洗澡、洗头、理发，这些都不算医疗，不能收费；家属哭得崩溃了，要去陪伴、倾听，患者情绪不好，要去抚慰，这些也不可能收费；患者脚肿了，用精油推拿按摩一下，缓解疼痛很有必要，但也不能收费。

上海市卫生和健康发展研究中心研究员彭颖，在调研上海临终关怀项目时也发现，相比传统的医疗服务，安宁疗护更讲究对患者社会属性和精神属性等方面的关怀。部分安宁疗护服务项目，如死亡教育、芳香治疗、心理疏导等人文项目，目前尚未纳入医疗保险，无收费标准，对医务人员激励不足。

在日均控费的压力下，安宁疗护更是举步维艰。据了解，杭州市二级医院包括社区卫生服务中心，日均控费在450元。项巧珍介绍，以前一个患者每天七八百的花费，现在控制到500元左右。尽管费用已经控制得很低，医院仍会亏损。

"按日付费肯定不够的。"四川一位安宁疗护病房负责人也有同感。在他们科室，去年安宁疗护病人日均费都是600~800元。

"安宁疗护需要医生护士更多人力资源投入，但是我们科室现在按日付费，养科室人员都养不起，很多人嫌累又挣不到钱，就留不住人。"

而在最早试点安宁疗护的上海，区财政对安宁疗护有专项补助经费（住院每一死亡病人补助2000元，居家每一死亡病人补助1000元），加上安宁疗护科医药收入和慈善事业及社会团体/个人支持，仍然入不敷出，据彭颖的报告，2017年，上海安宁疗护亏损5423.96万元，较2016年增加36.26万元。

解决发展困难，需要顶层设计

现代安宁疗护最早发源于英国，1967年，英国出现了第一所现代化的护理院，专门接收肿瘤晚期的病人，开启了安宁疗护的先河。

1988年，中国大陆第一个真正意义上的临终关怀机构在天津设立，之后国内安宁疗护开始缓慢发展。

2017年10月，第一批国家安宁疗护试点在北京市海淀区、吉林省长春市、上海市普陀区、河南省洛阳市、四川省德阳市启动，一些省份参照启动了省级试点。2019年5月，第二批全国安宁疗护试点在上海市和北京市西城区等71个市（区）启动。

对于投入安宁疗护这个"冷门"领域，项巧珍有自己的感悟，觉得渡人就是渡己，帮助其他病人，改变也在自己身上悄然发生。

但是，只有医护人员的职业热忱，还不足以撑起整个安宁疗护事业的发展。

中国生命关怀协会调研部常务副主任施永兴认为，中国大陆的安宁疗护，发展势头很好，但试点工作刚刚起步，还有很多困难。这些困难必须有顶层设计来统筹解决。

安宁疗护具有跨学科、多学科属性，不是单纯的肿瘤科、疼痛科、老年科。对于综合医院来说，受床位周转率各方面的影响，可能没有动力去做；对于社区来说，力量相对薄弱，又没有能力去做。

目前，中国还缺少一部《安宁疗护法》，来建立健全相关医疗保障制度，规范安宁疗护的机构人员和实施程序，并将安宁疗护教育纳入到医学教育体系。地方性的立法也还是空白。

关于增设安宁疗护相关收费项目并纳入医保的提案议案，在施永兴的印象里，几乎每年"两会"都有，但最后都不知所终。对于从事临终关怀近30年的施永兴来说，这是件迫在眉捷的事情。

不过，安宁疗护写入《基本医疗卫生与健康促进法》，国家试点的快速推进，让施永兴看到了希望。"那不是国家在重视，不是春天到了吗？"

责任编辑：李思阳

# data[].attributes.attachment_link.title
临终关怀在中国有多难？ 综合医院没动力 社区没能力

# data[].attributes.attachment_link.description
临终关怀在中国有多难？ 综合医院没动力 社区没能力

# data[].attributes.body
The message I took away from this research lab report  Asian Nursing Research was that：
Older people with chronic illnesses and their families need to be educated about death as necessary before serious functional impairment can occur.
In China and other Asian cultures, talking about death or death-related issues is negative or sensitive. This phenomenon is even more pronounced in hospitals. Many families want to 'protect' their patients, so they refuse to tell them the truth about their diagnosis or prognosis. In this context, it is not easy for health professionals, patients, and families to talk openly about death. Despite the vulnerability of people to discuss death, cultural beliefs such as the belief in an afterlife and the importance of funerals in Chinese culture may be a reasonable basis for promoting discussion of death. These cultural characteristics should be considered when educating patients and their families about death.
The final experimental results for this group of controls as well as the intervention group showed that the death education program significantly increased patients' well-being and satisfaction after the experiment.

The inspiration I received from this is to try and work with Chinese nursing homes with more severely slowly ill elderly people, or hospice departments within them, for which an attempt could be made to put out a public service batch of illustrated books to be distributed to the elderly and their families to alleviate their anxiety and fear of dying respectively.

# data[].attributes.body
After my research, I found that what I wanted to achieve with this picture book was 1. to reduce people's fear and anxiety of death on a psychological level 2. to build up the psychology for facing the death of a loved one 3. to popularize the various funeral rituals and customs in the world

I would like to present my work as an educational picture book on the subject of death, with a special focus on the psychological issues of people facing death, and I intend to submit this work to the organization "graphic medicine", which has its own community website, journal and I understand that they are dedicated to using comics or graphics and other I understand that they are committed to using various visual rhetoric such as cartoons or graphics to provide patients, family members and health care professionals with new ways of experiencing the challenges of medicine.

# data[].attributes.attachment_link.title
Comic Reviews Archive | Graphic Medicine

# data[].attributes.attachment_link.description
Exploring the interaction between the medium of comics and the discourse of healthcare.

# data[].attributes.body
4.2.2 Rituals
Ritual (ceremony) is a universal human phenomenon. Today
more and more psychologists and cognitive scientists are exploring the underlying
cognitive and emotional underpinnings of ritual (Bell, 1997). Death-related rituals serve a
Cultural functions, such as emotional soothing, promoting interpersonal harmony, transmitting group norms, and achieving social control.
They also serve the purposes of emotional comfort, promoting interpersonal harmony, transmitting group norms, and achieving social control (Yaxuan Ran et al,
2018). Previous studies have shown that death-related rituals are performed through a series of
routine, stereotypical, convergent, and repetitive language and behaviors that limit the
The purpose of these rituals is to increase participants' perceptions of collective perceptions and to increase the number of participants in the community.
participants' perceptions and experiences of collective perceptions, on the one hand, and the transfer of memory-forming
The aim is to increase participants' feelings and experiences of collective perceptions on the one hand, and to transfer memory-forming cognitive resources to emotion regulation, on the other hand, thereby suppressing negative emotional expressions (Sch Schulz).
The aim is to increase participants' feelings and experiences of collective perceptions on the one hand, and to transfer memory-forming cognitive resources to emotion regulation on the other, thereby inhibiting negative emotional expression (Schjoedt et al., 2013). Over the past century, death-related rituals have been studied in
century, the study of death-related rituals has focused on macro-level areas such as cultural anthropology and sociology.
In the past century, the study of death-related rituals has focused on macro-areas such as cultural anthropology and sociology. Local empirical research on death rituals is scarce and death-related
The impact of death-related rituals on individuals at the micro level is poorly understood.
The impact of death-related rituals on individuals at the micro level is poorly understood. In general, studies on the functions and potential mechanisms of death-related rituals can be conducted.
In general, two paths can be taken to investigate the functions and potential mechanisms of death-related rituals:
First, from the bottom up, we can examine the physical characteristics and physiological basis of ritual behavior on the psychology of death.
The first is to examine the impact of the physical characteristics and physiological basis of ritual behavior on the psychology of death.
The second is to examine the influence of the cultural significance of rituals on the psychology of death.

# data[].attributes.attachment_link.title
恐惧管理理论的争议及其对死亡心理研究的启示

# data[].attributes.attachment_link.description
Psychology of death remains a complex psychological state of cognit...

# data[].attributes.attachment_link.readable_text
Assessment | Biopsychology | Comparative | Cognitive | Developmental | Language | Individual differences | Personality | Philosophy | Social |
Methods | Statistics | Clinical | Educational | Industrial | Professional items | World psychology |

Educational Psychology: Assessment · Issues · Theory & research · Techniques · Techniques X subject · Special Ed. · Pastoral

Death education is education about death and dying that focuses on the human and emotional aspects of death. Though it may include teaching on the biological aspects of death, teaching about coping with grief is a primary focus. A specialist in this field is referred to as a thanatologist.

References

.

Aday, R. H., & Shahan, D. R. (1995). Elderly reactions to a death education program in a nursing home setting: Gerontology & Geriatrics Education Vol 15(3) 1995, 3-18.

Alexander, R. (1990). Concepts of thanatology in the nursing curriculum: Loss, Grief & Care Vol 4(1-2) 1990, 7-11.

Allen, N. H. (1976). Discussing Death: An Educational Supplement for Teachers of Youth: PsycCRITIQUES Vol 21 (6), Jun, 1976.

Angerami, V. A. (1983). An alternative option for the clinical practice of psychology: Arquivos Brasileiros de Psicologia Vol 35(2) Apr-Jun 1983, 110-122.

Ardelt, M. (2004). The Challenges of Combining Quantitative and Qualitative Data Analyses: PsycCRITIQUES Vol 49 (Suppl 14), 2004.

Aspinall, S. Y. (1996). Educating children to cope with death: A preventive model: Psychology in the Schools Vol 33(4) Oct 1996, 341-349.

Babcock, P. U. (1990). Death education changes coping to confidence: Loss, Grief & Care Vol 4(1-2) 1990, 35-44.

Barrett, D. P. (1991). The relationships among ego development, intuition, and death anxiety in a sample of death educators and health care providers working with the dying and their families: Dissertation Abstracts International.

Basu, S., & Heuser, L. (2003). Using service learning in death education: Death Studies Vol 27(10) Dec 2003, 901-927.

Baum, D., & Gallagher, D. (1987). Case studies of psychotherapy with dying persons: Clinical Gerontologist Vol 7(1) Fal 1987, 41-50.

Beech, L. C. (1983). Eastern and Western attitudes in the management of death and the Shanti Project as an experimental synthesis: Dissertation Abstracts International.

Behnke, M., Setzer, E., & Mehta, P. (1984). Death counseling and psychosocial support by physicians concerning dying children: Journal of Medical Education Vol 59(11)[Pt 1] Nov 1984, 906-908.

Berardo, F. M., La Greca, A. J., & Berardo, D. H. (1988). Life preservation: Individual and societal contexts. New York, NY: Hemisphere Publishing Corp/Harper & Row Publishers.

Bernhardt, G. R., & Praeger, S. G. (1985). Preventing child suicide: The elementary school death education puppet show: Journal of Counseling & Development Vol 63(5) Jan 1985, 311-312.

Berns, C. F. (2003). Bibliotherapy: Using books to help bereaved children: Omega: Journal of Death and Dying Vol 48(4) 2003, 321-336.

Bernstein, J. E. (1987). Outstanding children's books about death. New York, NY, England: Praeger Publishers.

Bertman, S. L. (1988). The thanatology curriculum at University of Massachusetts Medical School: Loss, Grief & Care Vol 2(1-2) 1988, 57-64.

Bertman, S. L. (1991). Facing death: Images, insights, and interventions: A handbook for educators, healthcare professionals, and counselors. Washington, DC: Hemisphere Publishing Corp.

Bertman, S. L. (1995). Using story, film, and drama to help children cope with death. Boston, MA: Beacon Press.

Bertman, S. L., Greene, H., & Wyatt, C. A. (1982). Humanistic health care education in a hospice/palliative care setting: Death Education Vol 5(4) Win 1982, 391-408.

Beshai, J. A. (2006). Dialogue with Donald Templer: Omega: Journal of Death and Dying Vol 54(4) 2006, 337-349.

Bibeau, D. L. (1984). The effects of a death education experience on the relationship of knowledge to attitude, anxiety, and fear concerning dying and death: Dissertation Abstracts International.

Bolan, B. W. (1981). The effect of a short course of death education on attitude toward death and suicide acceptability: An experimental study: Dissertation Abstracts International.

Boland, J. M. (2006). Celebrate living and dying: Death Studies Vol 30(1) Jan-Feb 2006, 87-93.

Bower, D. G. I. (1997). An investigation of the relationship between selected demographic, attitudinal, and knowledge variables and the likelihood of the health educators discussing death events with their class. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Breen, L. J., & O'Connor, M. (2007). The fundamental paradox in the grief literature: A critical reflection: Omega: Journal of Death and Dying Vol 55(3) 2007, 199-218.

Brooks, R. J. (1987). Characteristics, experiences and attitudes of thanatology students: Dissertation Abstracts International.

Brookshire, M., & Noland, M. P. (1985). Teaching children about death: Elementary School Guidance & Counseling Vol 20(1) Oct 1985, 74-79.

Carney, K. L. (2003). Barklay and Eve: The role of activity books for bereaved children: Omega: Journal of Death and Dying Vol 48(4) 2003, 307-319.

Carson, U. (1984). Teachable moments occasioned by "small deaths." Washington, DC: Hemisphere Publishing Corp.

Carverhill, P. A. (2002). Qualitative research in thanatology: Death Studies Vol 26(3) Apr 2002, 195-207.

Chan, M. F., Wu, L. H., Day, M. C., & Chan, S. H. (2005). Attitudes of Nurses Toward Perinatal Bereavement: Findings From a Study in Hong Kong: The Journal of Perinatal & Neonatal Nursing Vol 19(3) Jul-Sep 2005, 240-252.

Channon, L. D. (1984). Death and the preclinical medical student: I. Experiences with death: Death Education Vol 8(4) 1984, 231-235.

Chen, J.-h. (1993). An analysis of nurses' attitude change toward death and dying as affected by death education intervention: Dissertation Abstracts International.

Churchill, L. R. (2003). Thanatology: Its end and future (with special reference to euthanasia). New York, NY: Springer Publishing Co.

Clark, E. J. (1989). Offsetting burnout in the thanatologic setting: Recognition and emphasis of "psychosocial successes" in social work intervention: Loss, Grief & Care Vol 3(1-2) 1989, 115-123.

Coberly, M. (1998). Transpersonal dimensions in hospice care and education: Applications of Tibetan Buddhist psychology. Dissertation Abstracts International: Section B: The Sciences and Engineering.

Cohen, R., Shapiro, S., & Rosner, F. (1988). Three approaches to death education for physicians and allied health professionals: Loss, Grief & Care Vol 2(1-2) 1988, 83-90.

Coleman, T. (1993). The effect of an instructional module on death and dying on the death anxiety of emergency medical technician trainees: Omega: Journal of Death and Dying Vol 27(2) 1993, 123-129.

Coleman, W. T. (1983). The effect of an instructional module on death and dying on the death anxiety of emergency medical technician trainees: Dissertation Abstracts International.

Coly, L., & McMahon, J. D. S. (1995). Parapsychology and thanatology. New York, NY: Parapsychology Foundation.

Combs, D. C. (1981). The effects of selected death education curriculum models on death anxiety and death acceptance: Death Education Vol 5(1) Spr 1981, 75-81.

Cook, A. S. (1995). Ethical issues in bereavement research: An overview: Death Studies Vol 19(2) Mar-Apr 1995, 103-122.

Cook, A. S., Oltjenbruns, K. A., & Lagoni, L. (1984). The "ripple effect" of a university sponsored death and dying symposium: Omega: Journal of Death and Dying Vol 15(2) 1984-1985, 185-190.

Corr, C. A. (1984). A model syllabus for children and death courses: Death Education Vol 8(1) 1984, 11-28.

Corr, C. A. (2003). Bereavement, grief, and mourning in death-related literature for children: Omega: Journal of Death and Dying Vol 48(4) 2003, 337-363.

Corr, C. A. (2003). Death education for adults. New York, NY: Springer Publishing Co.

Corr, C. A. (2003). Spirituality in death-related literature for children: Omega: Journal of Death and Dying Vol 48(4) 2003, 365-381.

Cottrell, R. R., Eddy, J. M., Alles, W. F., & St. Pierre, R. W. (1984). An analysis of college students' attitudes and beliefs concerning body disposal: Death Education Vol 8(2-3) 1984, 113-122.

Cowles, K. V., & Swain, H. L. (1984). Preparing and presenting a single one-hour lecture/discussion on death and dying: Death Education Vol 8(4) 1984, 277-281.

Cox, G. R. (2004). Introduction: Developmental Effects of Dying and Death: Illness, Crisis, & Loss Vol 12(3) Jul 2004, 197-198.

Crase, D. (1982). The making of a death educator: Essence: Issues in the Study of Ageing, Dying, and Death Vol 5(3) 1982, 219-226.

Crase, D. (1986). Further examination of death and the sex differential: Death Studies Vol 10(4) 1986, 331-340.

Crase, D. (1989). Death education: Its diversity and multidisciplinary focus: Death Studies Vol 13(1) 1989, 25-29.

Crase, D., & Leviton, D. (1987). Forum for Death Education and Counseling: Its history, impact, and future: Death Studies Vol 11(5) 1987, 345-359.

Crase, D. R., & Crase, D. (1982). Parental attitudes toward death education for young children: Death Education Vol 6(1) Spr 1982, 61-73.

Crase, D. R., & Crase, D. (1984). Death education in the schools for older children. Washington, DC: Hemisphere Publishing Corp.

Crosley, M. A., & Borello, M. A. (1990). Implementation of the management of the grieving process in the curriculum at Suffolk Community College: Loss, Grief & Care Vol 4(1-2) 1990, 93-97.

Crystal, R. (1986). Perceptions of dying: A study of hospice volunteers: Dissertation Abstracts International.

Cunningham, B., & Hare, J. (1989). Essential elements of a teacher in-service program on child bereavement: Elementary School Guidance & Counseling Vol 23(3) Feb 1989, 175-182.

Cunningham, M. M. (1985). The effects of an Interactional Skills Training Program on the anxiety level of nurses working with terminal patients: Dissertation Abstracts International.

Curl, K. L. (1985). Attitudes of vocational home economics teachers toward death with implications for inservice education: Dissertation Abstracts International.

Daneker, D. P. (2003). A practice analysis of clinical thanatologists. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Davis-Berman, J. (1998). Attitudes toward aging and death anxiety: Aging and death class: Omega: Journal of Death and Dying Vol 38(1) 1998-1999, 59-64.

Dawson, E. E. (1981). The hospice: An educational-service model providing counseling opportunities and indirect benefits for older widows: Death Education Vol 5(2) Sum 1981, 107-119.

Dean, P. V., & Wass, H. (1995). Death education for living. Mountain View, CA: Mayfield Publishing Co.

Deeny, P., Johnson, A., Boore, J., Leyden, C., & McCaughan, E. (2001). Drama as an experiential technique in learning how to cope with dying patients and their families: Teaching in Higher Education Vol 6(1) 2001, 99-112.

Degner, L. F. (1986). The effect of an undergraduate nursing course in palliative care on death anxiety and attitudes to care of the dying in nursing students: Dissertation Abstracts International.

Degner, L. F., & et al. (1982). An undergraduate nursing course in palliative care: Death Education Vol 5(4) Win 1982, 317-326.

DeGrange, B. E. (1982). Preparing for the death of a spouse: Its effects on adjustment to widowhood: Dissertation Abstracts International.

Demmer, C. (2004). The life of the cadaver: Death Studies Vol 28(2) Feb-Mar 2004, 177-180.

des Aulniers, L. (1986). This dream larger than night: Apprentissage et Socialisation Vol 9(1) Mar 1986, 37-44.

Devers, E., & Robinson, K. M. (2002). The making of a grounded theory: After death communication: Death Studies Vol 26(3) Apr 2002, 241-253.

Dickinson, G. E. (1983). Some observations on death and dying research with physicians: Death Education Vol 7(1) Spr 1983, 83-86.

Dickinson, G. E. (2007). End-of-life and palliative care issues in medical and nursing schools in the United States: Death Studies Vol 31(8) Oct 2007, 713-726.

Dickinson, G. E., & Sumner, E. D. (1991). Death education: A survey of American dental schools: Death Studies Vol 15(5) Sep-Oct 1991, 499-502.

Dickinson, G. E., Sumner, E. D., & Durand, R. P. (1987). Death education in U. S. professional colleges: Medical, nursing, and pharmacy: Death Studies Vol 11(1) 1987, 57-61.

Dickinson, G. E., Sumner, E. D., & Durand, R. P. (1992). Physicians' attitudes toward death and terminally ill patients: A decade after graduation from medical school: Loss, Grief & Care Vol 6(2-3) 1992, 97-108.

Dickinson, G. E., Sumner, E. D., & Frederick, L. M. (1992). Death education in selected health professions: Death Studies Vol 16(3) May-Jun 1992, 281-289.

Doka, K. J. (1981). Recent bereavement and registration for death studies courses: Omega: Journal of Death and Dying Vol 12(1) 1981-1982, 51-60.

Doka, K. J. (1985). The crumbling taboo: The rise of death education: New Directions for Student Services No 31 Sep 1985, 85-95.

Doka, K. J. (2004). Bridging the Gap: Research and Practice: Omega: Journal of Death and Dying Vol 49(3) 2004, 195.

Donohoe, M. (2002). Reflections of Physician-Authors on Death: Literary Selections Appropriate for Teaching Rounds: Journal of Palliative Medicine Vol 5(6) Dec 2002, 843-848.

Doorenbos, A. Z., Briller, S. H., & Chapleski, E. E. (2003). Weaving cultural context into an interdisciplinary end-of-life curriculum: Educational Gerontology Vol 29(5) May 2003, 405-416.

Dowdle, N. O. (1985). Death and dying training in counselor education programs: A national study: Dissertation Abstracts International.

Downe-Wamboldt, B., & Tamlyn, D. (1997). An international survey of death education trends in faculties of nursing and medicine: Death Studies Vol 21(2) Mar-Apr 1997, 177-188.

Duggan, J. H. (2000). Thanatology in the curricula of selected graduate programs in professional psychology. Dissertation Abstracts International: Section B: The Sciences and Engineering.

Dupont, E. M., & Francoeur, R. T. (1988). Current state of thanatology education in American health professions and an integrated model: Loss, Grief & Care Vol 2(1-2) 1988, 33-38.

Durlak, J. A. (1994). Changing death attitudes through death education. Philadelphia, PA: Taylor & Francis.

Durlak, J. A., & Riesenberg, L. A. (1991). The impact of death education: Death Studies Vol 15(1) Jan-Feb 1991, 39-58.

Eckstein, D. (1982). Reflections relative to death, dying, and grieving workshops: Personnel & Guidance Journal Vol 61(3) Nov 1982, 138-142.

Eddy, J. M., & Duff, P. E. (1986). Should values clarification be a goal of death education? : Death Studies Vol 10(2) 1986, 155-163.

Edgar, L. V., & Howard-Hamilton, M. (1994). Noncrisis death education in the elementary school: Elementary School Guidance & Counseling Vol 29(1) Oct 1994, 38-46.

Ellis, R. R. (1992). Educational needs in thanatology: Loss, Grief & Care Vol 6(1) 1992, 25-35.

Epting, F. R., & Neimeyer, R. A. (1984). Personal meanings of death: Applications of personal construct theory to clinical practice. Washington, DC: Hemisphere Publishing Corp.

Eyzaguirre, R. J. (2007). Teachable moments around death: An exploratory study of the beliefs and practices of elementary school teachers. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Feifel, H. (1992). The thanatological movement: Respice, adspice, prospice: Loss, Grief & Care Vol 6(1) 1992, 5-16.

Fertziger, A. P. (1983). Right- and left-brain approaches to death education: Death Education Vol 7(1) Spr 1983, 33-38.

Fleming, S., & Brown, I. (1983). The impact of a death education program for nurses in a long-term care hospital: The Gerontologist Vol 23(2) Apr 1983, 192-195.

Foster, L. W., & Paradis, L. F. (1985). Hospice and death education: A resource bibliography: Hospice Journal Vol 1(2) Sum 1985, 3-61.

Frid, M. H., & Perea, A. T. (2007). Euthanasia & thanatology in small animals: Journal of Veterinary Behavior: Clinical Applications and Research Vol 2(2) Mar-Apr 2007, 35-39.

Friedman, A. W. (1997). Modernist attitudes toward death. Lanham, MD: Jason Aronson.

Gapes, C. P. (1992). Youth bereavement in the Uniting Church in Australia: Developing foundations for bereavement education using Beverley Raphael's Model of Bereavement: Dissertation Abstracts International.

Giancoli, D. L. (1988). Death threat and attitudes toward death education: A test of the elaboration likelihood model of persuasion: Dissertation Abstracts International.

Gibson, C. A. (1982). Implications of an incomplete death concept and recommendations for intervention: Ontario Psychologist Vol 14(2) May 1982, 20-23.

Giles, K. (1993). Educating Air Force mortuary officers: Confronting death anxiety: Death Studies Vol 17(1) Jan-Feb 1993, 85-91.

Glaser, B. L. (1985). Death education and children: A 100 year perspective: Dissertation Abstracts International.

Glass, J. C. (1990). Changing death anxiety through death education in the public schools: Death Studies Vol 14(1) Jan-Feb 1990, 31-52.

Glass, J. C., & Knott, E. S. (1984). Effectiveness of a lesson series on death and dying in changing adolescents' death anxiety and attitudes toward older adults: Death Education Vol 8(5-6) 1984, 299-313.

Goodell, B. W., Donohue, J. I., & Benoliel, J. Q. (1982). Death education in medical school: A seminar on terminal illness: Death Education Vol 5(4) Win 1982, 363-389.

Gortler, E. (1993). Lessons in grief: A practical look at school programs. New York, NY: Oxford University Press.

Grigereit, R. C. (1981). A resource book on death and dying: Dissertation Abstracts International.

Grollman, E. A. (1991). Explaining death to children and to ourselves. Washington, DC: Hemisphere Publishing Corp.

Grollman, E. A. (1995). Bereaved children and teens: A support guide for parents and professionals. Boston, MA: Beacon Press.

Grollman, E. A. (1995). Explaining death to young children: Some questions and answers. Boston, MA: Beacon Press.

Guy, T. (1993). Exploratory study of elementary-aged children's conceptions of death through the use of story: Death Studies Vol 17(1) Jan-Feb 1993, 27-54.

Haber, D., Tuttle, J., & Rogers, M. (1981). Attitudes about death in the nursing home: A research note: Death Education Vol 5(1) Spr 1981, 25-28.

Han, P. K. J., Keranen, L. B., Lescisin, D. A., & Arnold, R. M. (2005). The Palliative Care Clinical Evaluation Exercise (CEX): An Experience-Based Intervention for Teaching End-of-Life Communication Skills: Academic Medicine Vol 80(7) Jul 2005, 669-676.

Hart, G. K., & LaBree, S. M. (1995). Two white roses: Death Studies Vol 19(4) Jul-Aug 1995, 379-389.

Hayslip, B., Galt, C. P., & Pinder, M. M. (1993). Effects of death education on conscious and unconscious death anxiety: Omega: Journal of Death and Dying Vol 28(2) 1993-1994, 101-111.

Hedger, C. J., & Smith, M. J. D. (1993). Death education for older adults with developmental disabilities: A life cycle therapeutic recreation approach: Activities, Adaptation & Aging Vol 18(1) 1993, 29-36.

Henderson, M. (1990). Beyond the living will: The Gerontologist Vol 30(4) Aug 1990, 480-485.

Herzstein, J. N. (1988). A comparison of death anxiety levels of teachers of death education with teachers of health education: Dissertation Abstracts International.

Hetzel, S., Winn, V., & Tolstoshev, H. (1991). Loss & change: New directions in death education for adolescents: Journal of Adolescence Vol 14(4) Dec 1991, 323-334.

Heuser, L. (1995). Death education: A model of student-participatory learning: Death Studies Vol 19(6) Nov-Dec 1995, 583-590.

Hill, L. J., & Stillion, J. M. (1995). An interdisciplinary undergraduate seminar: "Death and dying in psychology and theater." Death Studies Vol 19(4) Jul-Aug 1995, 365-378.

Hodges, S. (2005). Book Review of In the Presence of Grief: Helping Family Members Resolve Death, Dying, and Bereavement Issues: Journal of Counseling & Development Vol 83(1) Win 2005, 120-121.

Holden, L. D., & Chesworth, M. (1989). Gran-Gran's best trick: A story for children who have lost someone they love. Washington, DC: Magination Press/American Psychological Association.

Holleman, W. L., Holleman, M. C., & Gershenhorn, S. (1994). Death education curricula in U.S. medical schools: Teaching and Learning in Medicine Vol 6(4) 1994, 260-263.

Homedes, N., & Ahmed, S. M. (1987). Death education for children: Children's Health Care Vol 16(1) Sum 1987, 34-36.

Honeycutt, P. C. (1988). The effects of death education on adolescents' death anxiety and attitudes toward older adults: Dissertation Abstracts International.

Howell, S. B. (1992). Design and analysis of a course for oncology nurses on caring for terminally ill patients: Dissertation Abstracts International.

Hoxeng, D. D. (1983). Attitude modification through professional training and development: The alteration of death-related fears in nurses: Dissertation Abstracts International.

Hubbard, M. C. (1983). The effects of a death education unit on the attitudes toward death and anxieties toward death of college freshmen: Dissertation Abstracts International.

Hunt, B., & Rosenthal, D. A. (1997). Rehabilitation counselors-in-training: A study of levels of death anxiety and perceptions about client death: Rehabilitation Education Vol 11(4) 1997, 323-335.

Hutchison, T. D. (1991). Differential effects upon death anxiety of primarily didactic vs. primarily experiential death and dying training: Dissertation Abstracts International.

Hwang, L.-p. C. (1992). Development of a death education model for college students in Taiwan, R.O.C: Dissertation Abstracts International.

Irwin, H. J., & Melbin-Helberg, E. B. (1992). Enhancement of death acceptance by a grief counseling course: Omega: Journal of Death and Dying Vol 25(1) 1992, 73-86.

Jeffrey, P., & Lansdown, R. (1982). The role of the special school in the care of the dying child: Developmental Medicine & Child Neurology Vol 24(5) Oct 1982, 693-696.

Johansson, N., & Lally, T. (1990). Effectiveness of a death-education program in reducing death anxiety of nursing students: Omega: Journal of Death and Dying Vol 22(1) 1990-1991, 25-33.

Johnson, E. L. (1986). Attitudes toward death and dying among student nurses as affected by a specialized curriculum: Dissertation Abstracts International.

Johnson, W. W. (1983). Educating the dying: Dissertation Abstracts International.

Jones, C. H., Hodges, M., & Slate, J. R. (1995). Parental support for death education programs in the schools: School Counselor Vol 42(5) May 1995, 370-376.

Jordan, J. R., & Neimeyer, R. A. (2003). Does grief counseling work? : Death Studies Vol 27(9) Nov 2003, 765-786.

Kamerman, J. B. (1988). Death in the midst of life: Social and cultural influences on death, grief, and mourning. Englewood Cliffs, NJ: Prentice-Hall, Inc.

Kastenbaum, R. (1987). Theory, research, and application: Some critical issues for thanatology: Omega: Journal of Death and Dying Vol 18(4) 1987-1988, 397-410.

Kastenbaum, R. (1993). Reconstructing death in postmodern society: Omega: Journal of Death and Dying Vol 27(1) 1993, 75-89.

Kastenbaum, R. (2003). Omega: Pre-history of a journal: Omega: Journal of Death and Dying Vol 48(1) 2003-2004, 69-84.

Kastenbaum, R. (2004). Death writ large: Death Studies Vol 28(4) May 2004, 375-392.

Kastenbaum, R. (2005). Is Death Better in Utopia? : Illness, Crisis, & Loss Vol 13(1) 2005, 31-48.

Kastenbaum, R. J. (2001). Death, society, and human experience (7th ed.). Needham Heights, MA: Allyn & Bacon.

Katayama, A. (2002). Death education curriculums for elementary schools in Japan: Illness, Crisis, & Loss Vol 10(2) Apr 2002, 138-153.

Kellman, E. R. (1984). "Uphill on the downhill side": Counseling psychology in death, grief and bereavement: Dissertation Abstracts International.

Kellner, K. R., & et al. (1981). Perinatal mortality counseling program for families who experience a stillbirth: Death Education Vol 5(1) Spr 1981, 29-35.

Kelly, E. R. (2007). Marking short lives: Constructing and sharing rituals following pregnancy loss. New York, NY: Peter Lang Publishing.

Kienow, N. L. (1992). Death education and death anxiety in student nurse aides: Dissertation Abstracts International.

Kim, S. (2004). A reduction of thanophobia among nurses. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Kitchen, A. D. (1988). Potentials and pitfalls in death education in medical schools: Loss, Grief & Care Vol 2(1-2) 1988, 3-13.

Klass, D. (1986). To work my mind, when body's work's expired, being a review of: Dan Leviton's "Thanatological theory and my dying father." Omega: Journal of Death and Dying Vol 17(2) 1986-1987, 145-149.

Klass, D. (2006). The Full Kastenbaum: Death Studies Vol 30(9) Nov 2006, 873-877.

Klass, D., & Hutch, R. A. (1985). Elisabeth Kubler-Ross as a religious leader: Omega: Journal of Death and Dying Vol 16(2) 1985-1986, 89-109.

Klau, E. (1995). Death awareness in gerontology education: A beginning, not an end: Gerontology & Geriatrics Education Vol 16(1) 1995, 3-14.

Klingman, A. (1983). Simulation and simulation games as a strategy for death education: Death Education Vol 7(4) 1983, 339-352.

Klingman, A. (1985). Responding to a bereaved classmate: Comparison of two strategies for death education in the classroom: Death Studies Vol 9(5-6) 1985, 449-454.

Klingman, A. (1987). Teacher's workshop in death education: The effects of simulation game and bibliotherapy-oriented methods: Death Studies Vol 11(1) 1987, 25-33.

Knight, K. H., & Elfenbein, M. H. (1993). Relationship of death education to the anxiety, fear, and meaning associated with death: Death Studies Vol 17(5) Sep-Oct 1993, 411-425.

Knott, E. S. (1983). An analysis of the effectiveness of a lesson series on death and dying in changing adolescents' death anxiety: Dissertation Abstracts International.

Knott, J. E., Ribar, M. C., Duson, B. M., & King, M. R. (1989). Thanatopics: Activities and exercises for confronting death. Lexington, MA, England: Lexington Books/D C Heath and Com.

Kono, Y. (2006). Changes in the perspective of death of nursing students through the experiential encoffining method: A quasi-experimental study on assessing the effects of death education: Japanese Journal of Experimental Social Psychology Vol 45(2) Oct 2006, 122-135.

Kornell, M. (2007). The Eternal Cadaver: Anatomy and Its Representation. New York, NY: Routledge/Taylor & Francis Group.

Kovacs, B. J. (2003). The miracle of death: There is nothing but life, to experience this essential truth is to experience the miracle of death. (2003). The miracle of death: There is nothing but life, to experience this essential truth is to experience the miracle of death.

Kovacs, G. (1981). Death and the question of immortality: Death Education Vol 5(1) Spr 1981, 15-24.

Kramer, K. (2004). You Cannot Die Alone: Dr. Elisabeth Kubler-Ross (July 8, 1926--August 24, 2004): Omega: Journal of Death and Dying Vol 50(2) 2004-2005, 83-101.

Kronick, D. (1985). Dealing with death: Academic Therapy Vol 20(5) May 1985, 627-633.

Kubler-Ross, E. (1993). AIDS: The ultimate challenge. New York, NY: Collier Books/Macmillan Publishing Co.

Kuhnert, S. (1985). Death education as a topic in a geriatric nursing programme: A case study: Zeitschrift fur Gerontologie Vol 18(2) Mar-Apr 1985, 88-92.

Lally, M. T. (1983). Death anxiety and fear of death attitudes: A death education program for student nurses: Dissertation Abstracts International.

Lambrecht, M. E. (1990). The value of computer-assisted instruction in death education: Loss, Grief & Care Vol 4(1-2) 1990, 67-69.

Lambrecht, M. E. (1993). The perceived effectiveness of death education within the curricula as identified by deans of national league for nursing accredited baccalaureate nursing programs in the United States: Dissertation Abstracts International.

Lamers, W. (2004). Eulogy for Herman Feifel: Death Studies Vol 28(4) May 2004, 285-286.

Laymance, E. E. (1984). The effect of a death education instructional unit upon attitudes toward death among selected high school students: Dissertation Abstracts International.

Leach, C. F., & Kelemen, J. (1988). Treating amyotrophic lateral sclerosis: Thoughts on the thanatology curriculum: Loss, Grief & Care Vol 2(1-2) 1988, 109-120.

Leary, L. (1997). A qualitative analysis of students' perception of changes in death anxiety and death competency in the context of a death education course. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Lehmann, L., Jimerson, S. R., & Gaasch, A. (2001). Teens Together grief support group curriculum: Adolescence edition: Grades 7-12. New York, NY: Brunner-Routledge.

Lensing, V. (2001). Aftercare: Past, present, and where do we go from here? Amityville, NY: Baywood Publishing Co.

LeRoy, M. A. (1987). The effects of instruction in death and dying on the death anxiety level of nurses and their attitudes toward death and dying patients: Dissertation Abstracts International.

Leviton, D. (1986). Thanatological theory and my dying father: Omega: Journal of Death and Dying Vol 17(2) 1986-1987, 127-144.

Leviton, D., & Wendt, W. (1983). Death education: Toward individual and global well-being: Death Education Vol 7(4) 1983, 369-384.

Lister, L., & Ward, D. (1985). Youth Hospice training: Death Studies Vol 9(5-6) 1985, 353-363.

LoCicero, J. P. (2002). A comparison of non-certified and certified grief counselors in regard to education, experience, credentials, and supervision: Omega: Journal of Death and Dying Vol 46(1) 2002-2003, 5-13.

Lockard, B. E. (1982). The effectiveness of a death education instructional unit as an agent of change in the death anxiety level of associate degree nursing students: Dissertation Abstracts International.

Lockard, B. E. (1989). Immediate, residual, and long-term effects of a death education instructional unit on the death anxiety level of nursing students: Death Studies Vol 13(2) Mar-Apr 1989, 137-159.

Love, J. A. (1982). A study of the attitudes toward death held by significant adults in the child's life and the implications for a death education program in the elementary school: Dissertation Abstracts International.

Lurie, A. (1986). Education in thanatology for social workers. Springfield, IL, England: Charles C Thomas, Publisher.

Maglio, C. J. (1993). Meta-analysis of the effects of death education on death anxiety: Dissertation Abstracts International.

Maglio, C. J., & Robinson, S. E. (1994). The effects of death education on death anxiety: A meta-analysis: Omega: Journal of Death and Dying Vol 29(4) 1994, 319-335.

Mahon, M. M., Goldberg, R. L., & Washington, S. K. (1999). Discussing death in the classroom: Beliefs and experiences of educators and education students: Omega: Journal of Death and Dying Vol 39(2) 1999, 99-121.

Marchand, L., & Kushner, K. (2004). Death Pronouncements: Using the Teachable Moment in End-of-Life Care Residency Training: Journal of Palliative Medicine Vol 7(1) Feb 2004, 80-84.

Martin, R. W., & Wylie, N. (1989). Teaching third-year medical students how to care for terminally ill patients: Academic Medicine Vol 64(7) Jul 1989, 413-414.

Martin, T. L. (1988). The effect of death education on adjustment to loss: Dissertation Abstracts International.

Marwit, S. J. (1996). Reliability of diagnosing complicated grief: A preliminary investigation: Journal of Consulting and Clinical Psychology Vol 64(3) Jun 1996, 563-568.

Mass, S. (1986). Death education: Does it make a difference? : Dissertation Abstracts International.

McCann, R., Chodosh, J., Frankel, R., Katz, P., Naumburg, E., Tulsky, A., et al. (1998). Advance care directives and end of life decisions: An educational module: Gerontology & Geriatrics Education Vol 18(3) 1998, 3-19.

McCorkle, R. (1982). Death education for advanced nursing practice: Death Education Vol 5(4) Win 1982, 347-361.

McDaniel, B. A. (1989). A group work experience with mentally retarded adults on the issues of death and dying: Journal of Gerontological Social Work Vol 13(3-4) 1989, 187-191.

McDonald, R. T. (1981). The effect of death education on specific attitudes toward death in college students: Death Education Vol 5(1) Spr 1981, 59-65.

McEvoy, M. D. (1990). The near-death experience: Implications for nursing education: Loss, Grief & Care Vol 4(1-2) 1990, 51-55.

McGee, A. Y. (1981). The impact of an educational intervention module on death and dying on death anxiety among middle-aged and older adults in North Carolina: Dissertation Abstracts International.

McGovern, M., & Barry, M. M. (2000). Death education: Knowledge, attitudes, and perspectives of Irish parents and teachers: Death Studies Vol 24(4) Jun 2000, 325-333.

McNeil, J. N. (1984). Death education in the home: Parents talk with their children. Washington, DC: Hemisphere Publishing Corp.

Meagher, D. (2007). How we die: Theory vs. Reality: Death Studies Vol 31(3) Mar 2007, 266-270.

Meagher, D. K. (1982). The construction of an attitude scale for death education for college students: Dissertation Abstracts International.

Meagher, D. K. (1992). The ethics of death education. Amityville, NY: Baywood Publishing Co.

Meagher, D. K. (1999). The presentation of rational suicide in death education: A proponent's position. Philadelphia, PA: Brunner/Mazel.

Merriam, S., Brown, C. D., & Mullins, L. (1982). Short-term programs on death and dying and aging: A review of selected literature: Educational Gerontology Vol 8(6) Nov-Dec 1982, 565-573.

Metzgar, M. M., & Zick, B. C. (1996). Building the foundation: Preparation before a trauma. New York, NY: Springer Publishing Co.

Miller, J. H., & Rotatori, A. F. (1986). Death education and the educator. Springfield, IL, England: Charles C Thomas, Publisher.

Mitchell, M. (2007). Remember me: Constructing immortality--Beliefs on immortality, life and death. New York, NY: Routledge/Taylor & Francis Group.

Mooney, D. C. (2005). Tactical reframing to reduce death anxiety in undergraduate nursing students: American Journal of Hospice & Palliative Medicine Vol 22(6) Nov-Dec 2005, 427-432.

Moore, C. M. (1989). Teaching about loss and death to junior high students: Family Relations Vol 38(1) Jan 1989, 3-7.

Morgan, C. (2007). Applying thanatology in adult education to faciliate learning of a good death among police officer trainees. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Morgan, J. D. (1984). Death education as a liberal art: Death Education Vol 8(5-6) 1984, 289-297.

Morgan, J. D. (1988). The effects of a liberal arts thanatology course on the health care professional: Loss, Grief & Care Vol 2(1-2) 1988, 71-78.

Morgan, J. D. (1988). The teaching of palliative care within the context of an undergraduate course on death, dying, and bereavement: Journal of Palliative Care Vol 4(1-2) May 1988, 32-33.

Morgan, M. A. (1987). Learner-centered learning in an undergraduate interdisciplinary course about death: Death Studies Vol 11(3) 1987, 183-192.

Moss, B. R. (2000). Death studies at university: New approaches to teaching and learning: Mortality Vol 5(2) Jul 2000, 205-214.

Moss, M. S. (2003). How older adults view death: Death Studies Vol 27(8) Oct 2003, 743-748.

Nagi, M. H., & Lazerine, N. G. (1982). Death education and attitudes toward euthanasia and terminal illness: Death Education Vol 6(1) Spr 1982, 1-15.

Nandan, M. (2005). Cross-Cultural Perspectives in Thanatology: Through a Prism of Religious Faiths: Gerontology & Geriatrics Education Vol 26(1) 2005, 43-56.

Neimeyer, R. A., Epting, F. R., & Krieger, S. R. (1983). Personal constructs in thanatology: An introduction and research bibliography: Death Education Vol 7(2-3) Sum 1983, 87-94.

No authorship, i. (1980). Review of Death education: An annotated resource guide: PsycCRITIQUES Vol 25 (12), Dec, 1980.

No authorship, i. (1991). Review of Thanatopics: Activities and Exercises for Confronting Death: PsycCRITIQUES Vol 36 (7), Jul, 1991.

Norman, J. C. (1982). The effects of death education on the value clarification of student nurses and on their responses toward the dying patient: Dissertation Abstracts International.

Oakland, M. J. (1985). The effect of a curriculum unit on death and dying on the ability of dietetic students to counsel seriously ill patients: Dissertation Abstracts International.

Okafor, T. R. (1993). Death education in the Nigerian home: The mother's role: Omega: Journal of Death and Dying Vol 27(4) 1993, 271-280.

Orman, D. G. (1987). The development of a curriculum on death for the elementary school emphasizing the unique aspects of children's literature: Dissertation Abstracts International.

Pacholski, R. A. (1986). Death themes in music: Resources and research opportunities for death educators: Death Studies Vol 10(3) May-Jun 1986, 239-263.

Pain, C. H., Aylin, P., Taub, N. A., & Botha, J. L. (1996). Death certification: Production and evaluation of a training video: Medical Education Vol 30(6) Nov 1996, 434-439.

Papadatou, D. (1997). Training health professionals in caring for dying children and grieving families: Death Studies Vol 21(6) Oct-Dec 1997, 575-600.

Paul, B. J. (1989). The effect of a death education intervention, "The Circle," on death anxiety and purpose in life: Dissertation Abstracts International.

Paul, R. J. (2001). Intentional aftercare: After all, it's all aftercare. Amityville, NY: Baywood Publishing Co.

Penney, J. C. (1988). Death and dying from beginning to end of the medical school curriculum: Loss, Grief & Care Vol 2(1-2) 1988, 49-56.

Perlin, T. M. (1982). Death visualization: A teaching and learning device: Death Education Vol 6(3) Fal 1982, 294-298.

Pine, V. R. (1986). The age of maturity for death education: A socio-historical portrait of the era 1976-1985: Death Studies Vol 10(3) May-Jun 1986, 209-231.

Poore, J. B. (1983). Attitudes of selected Bible college students in Mississippi and Alabama related to death and dying: Dissertation Abstracts International.

Porterfield, K. A. (1998). Meeting the needs of parentally bereaved children: A model of child-centered parenting. Dissertation Abstracts International: Section B: The Sciences and Engineering.

Pratt, C. C., Hare, J., & Wright, C. (1985). Death anxiety and comfort in teaching about death among preschool teachers: Death Studies Vol 9(5-6) 1985, 417-425.

Pratt, C. C., Hare, J., & Wright, C. (1987). Death and dying in early childhood education: Are educators prepared? : Education Vol 107(3) Spr 1987, 279-286.

Quinn, A. T. (1992). A hospice death education course: Evaluating effectiveness in meeting goals: Dissertation Abstracts International.

Qvarnstrom, U. (1988). International standards provide guidelines for curriculum content: Journal of Palliative Care Vol 4(1-2) May 1988, 38-40.

Rainey, L. C. (1983). Death education for oncology professionals: A personal construct theory perspective: Death Education Vol 7(2-3) Sum 1983, 281-296.

Rainey, L. C. (1984). Death education for oncology professionals: A personal construct theory perspective. Washington, DC: Hemisphere Publishing Corp.

Reising, G. N. (1985). Coping with death on campus: Selected resources: New Directions for Student Services No 31 Sep 1985, 97-104.

Richardson, F. J. (1993). Death education: A comparison of two programs for mothers of young children: Dissertation Abstracts International.

Richardson, F. J., Jr., & Weinfurt, K. P. (1997). Death education: A comparison of two programs for mothers of young children: Omega: Journal of Death and Dying Vol 34(2) 1997, 149-162.

Rigdon, M. A. (1983). Reduction in death threat as a basis for optimal functioning: The test of a central existential hypothesis: Dissertation Abstracts International.

Rigdon, M. A., & Epting, F. R. (1985). Reduction in death threat as a basis for optimal functioning: Death Studies Vol 9(5-6) 1985, 427-448.

Rosenthal, N. R. (1983). Death education and suicide potentiality: Death Education Vol 7(1) Spr 1983, 39-51.

Rosse, J. F. (1994). How do schools respond to a death: A survey of current practices. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Rublee, D. A., & Yarber, W. L. (1983). Instructional units of death education: The impact of amount of classroom time on changes in death attitudes: Journal of School Health Vol 53(7) Sep 1983, 412-415.

Sack, W. H. (1982). The parent interview: Teaching the psychosocial care of chronically ill children to third-year medical students: Journal of Medical Education Vol 57(6) Jun 1982, 488-490.

Schonfeld, D. J., & Kappelman, M. (1990). The impact of school-based education on the young child's understanding of death: Journal of Developmental & Behavioral Pediatrics Vol 11(5) Oct 1990, 247-252.

Schowalter, J. E. (1986). Twenty years of pediatric thanatology: Children's Health Care Vol 14(3) Win 1986, 157-162.

Schulz, R. (1984). Review of An Introduction to Thanatology: Death and Dying in American Society: PsycCRITIQUES Vol 29 (8), Aug, 1984.

Schuurman, D. L. (2003). Literature for adults to assist them in helping bereaved children: Omega: Journal of Death and Dying Vol 48(4) 2003, 415-424.

Seadler, K. M. (2000). Death-related crisis intervention, grief counseling, grief consultation, and death education: A national survey of the role of school psychologists. Dissertation Abstracts International Section A: Humanities and Social Sciences.

Seeland, I. B. (1988). Death: A natural process: Loss, Grief & Care Vol 2(1-2) 1988, 127-132.

Seidel, M. A. (1990). Guidelines for death education as a developmental process: Loss, Grief & Care Vol 4(1-2) 1990, 57-66.

Servaty, H. L., & Hayslip, B., Jr. (1997). Death education and communication apprehension regarding dying persons: Omega: Journal of Death and Dying Vol 34(2) 1997, 139-148.

Shackford, S. (2003). School violence: A stimulus for death education--A critical analysis: Journal of Loss & Trauma Vol 8(1) Jan-Mar 2003, 35-40.

Shatz, M. A. (2002). Teaching thanatology in a foreign country: Implications for death educators: Death Studies Vol 26(5) May 2002, 425-430.

Shoemaker, R. K., Burnett, G. F., Hosford, R. E., & Zimmer, C. E. (1981). The effects of a death education course on participant attitudes toward death and dying: Teaching of Psychology Vol 8(4) Dec 1981, 217-219.

Silverman, A. (1987). Children and death education. New York, NY, England: Praeger Publishers.

Simpson, D. E. (2004). Dilemmas in Palliative Care Education: Journal of Palliative Medicine Vol 7(1) Feb 2004, 79.

Simpson, M. A. (1987). Dying, death and grief: A critical bibliography. Pittsburgh, PA: University of Pittsburgh Press.

Sinacore, J. M. (1981). Avoiding the humanistic aspect of death: An outcome from the implicit elements of health professions education: Death Education Vol 5(2) Sum 1981, 121-133.

Sitter, S. C. (1990). Death anxiety: A death education course for the Christian community: Dissertation Abstracts International.

Smilansky, S. (1987). On death: Helping children understand and cope. New York, NY: Peter Lang Publishing.

Smith-Cumberland, T. (2006). The evaluation of two death education programs for EMTs using the theory of planned behavior: Death Studies Vol 30(7) Sep 2006, 637-647.

Sofka, C. J. (2002). News and notes: Certification in thanatology: Death, dying and bereavement: Death Studies Vol 26(10) Dec 2002, 865-866.

Sofka, C. J. (2003). Death Studies: News and notes: Death Studies Vol 27(6) Jul 2003, 567-569.

Sofka, C. J. (2003). News and notes: Death Studies Vol 27(5) Jun 2003, 469-470.

Stevens, M. A. (1982). The effects of a Death Awareness Workshop on Self-Actualization and Death Anxiety: Dissertation Abstracts International.

Stevenson, R. G. (1985). A death education course for secondary schools: "Curing" death ignorance: Dissertation Abstracts International.

Stevenson, R. G. (1989). Death education as a preventive approach in promoting mental health. Philadelphia, PA, England: The Charles Press.

Stevenson, R. G. (1993). We laugh to keep from crying: Coping through humor: Loss, Grief & Care Vol 7(1-2) 1993, 173-179.

Stevenson, R. G. (1995). "I thought about death all the time . . .": Students, teachers, and the understanding of death. Boston, MA: Beacon Press.

Stevenson, R. G. (2004). Where Have We Come From? Where Do We Go from Here? Thirty Years of Death Education in Schools: Illness, Crisis, & Loss Vol 12(3) Jul 2004, 231-238.

Stevenson, R. G., & Stevenson, E. P. (1996). Adolescents and education about death, dying, and bereavement. New York, NY: Springer Publishing Co.

Stewart, A. E., Harris Lord, J., & Mercer, D. L. (2000). A survey of professionals' training and experiences in delivering death notifications: Death Studies Vol 24(7) Oct-Nov 2000, 611-631.

Stewart, A. E., Lord, J. H., & Mercer, D. L. (2001). Death notification education: A needs assessment study: Journal of Traumatic Stress Vol 14(1) Jan 2001, 221-227.

Stillion, J. M. (1983). Where thanatos meets eros: Parallels between death education and group psychotherapy: Death Education Vol 7(1) Spr 1983, 53-67.

Stillion, J. M. (1989). Association for Death Education and Counseling: An organization for our times and for our future: Death Studies Vol 13(2) Mar-Apr 1989, 191-201.

Stillion, J. M. (1999). Rational suicide: Challenging the next generation of caregivers. Philadelphia, PA: Brunner/Mazel.

Strack, S. (1997). Death and the quest for meaning: Essays in honor of Herman Feifel. Lanham, MD: Jason Aronson.

Stuart-Hamilton, I., & Mahoney, B. (2003). The effect of aging awareness training on knowledge of, and attitudes towards, older adults: Educational Gerontology Vol 29(3) Mar 2003, 251-260.

Sumner, J. (1979). Review of Dying, death, and grief: A critically annotated bibliography and source book of thanatology and terminal care: PsycCRITIQUES Vol 24 (9), Sep, 1979.

Sutton, R. B. (1998). Supporting the bereaved relative: Reflections on the actor's experience: Medical Education Vol 32(6) Nov 1998, 622-629.

Sweder, G. L. (1995). Talking to children about the terminal illness of a loved one. Boston, MA: Beacon Press.

Tait, A. N. (1993). A comparison of didactic and modeling instruction in grief intervention skills training: Dissertation Abstracts International.

Taylor, D. (1981). Facing death: Helping the helpers: British Journal of Projective Psychology & Personality Study Vol 26(2) Dec 1981, 13-20.

Telban, S. G. (1981). Death anxiety and knowledge about death: Psychological Reports Vol 49(2) Oct 1981, 648.

Thompson, L. E. (1984). Attitudes toward death and dying: An educational intervention for reduction of death anxiety: Dissertation Abstracts International.

Thompson, L. M. (1988). Educating allied health personnel: Seeing the dying patient as a person: Loss, Grief & Care Vol 2(1-2) 1988, 39-47.

Thornton, G. (1991). Assessment of small group discussions in a death-and-dying course: Death Studies Vol 15(5) Sep-Oct 1991, 473-480.

Thorson, J. A. (1996). Qualitative thanatology: Mortality Vol 1(2) Jul 1996, 177-190.

Tolle, S. W., Cooney, T. G., & Hickam, D. H. (1989). A program to teach residents humanistic skills for notifying survivors of a patient's death: Academic Medicine Vol 64(9) Sep 1989, 505-506.

Trent, C., Glass, J. C., & McGee, A. Y. (1981). The impact of a workshop on death and dying on death anxiety, life satisfaction, and locus of control among middle-aged and older adults: Death Education Vol 5(2) Sum 1981, 157-173.

Van Laethem, R. (1980). Thanatology and thanatotherapy: Feuillets Psychiatriques de Liege Vol 13(4) 1980, 414-425.

Vargo, M. E., & Batsel, W. M. (1984). The reduction of death anxiety: A comparison of didactic, experiential and non-conscious treatments: British Journal of Medical Psychology Vol 57(4) Dec 1984, 333-337.

Waldman, D. A., & Davidshofer, C. (1983). Death anxiety reduction as the result of exposure to a death and dying symposium: Omega: Journal of Death and Dying Vol 14(4) 1983-1984, 323-328.

Ward, B. (1987). Good grief: Exploring feelings, loss and death with over elevens and adults: A holistic approach. London, England: Jessica Kingsley Publishers.

Ward, B. (1996). Good grief 2: Exploring feelings, loss and death with over elevens and adults: A holistic approach (2nd ed.). London, England: Jessica Kingsley Publishers.

Warren, W. G. (1982). Personal construction of death and death education: Death Education Vol 6(1) Spr 1982, 17-28.

Warren, W. G. (1983). Personal construct psychology: Broadening death research and death education: Death Education Vol 7(2-3) Sum 1983, 267-280.

Warren, W. G. (1984). Personal construct psychology: Broadening death research and death education. Washington, DC: Hemisphere Publishing Corp.

Warren, W. G. (1988). Death education and research: Critical perspectives: Gerontology & Geriatrics Education Vol 9(1-2) 1988-1989, 212.

Wass, H. (1991). Helping children cope with death. Washington, DC: Hemisphere Publishing Corp.

Wass, H. (1992). Disseminating our thanatology knowledge: Loss, Grief & Care Vol 6(1) 1992, 37-49.

Wass, H. (1997). Children, adolescents, and death. Lanham, MD: Jason Aronson.

Wass, H. (2003). Death education for children. New York, NY: Springer Publishing Co.

Wass, H. (2004). A perspective on the current state of death education: Death Studies Vol 28(4) May 2004, 289-308.

Wass, H., Berardo, F. M., & Neimeyer, R. A. (1988). Dying: Integrating the facts. New York, NY: Hemisphere Publishing Corp/Harper & Row Publishers.

Wass, H., & Corr, C. A. (1984). Childhood and death. Washington, DC: Hemisphere Publishing Corp.

Wass, H., Miller, M. D., & Thornton, G. (1990). Death education and grief/suicide intervention in the public schools: Death Studies Vol 14(3) May-Jun 1990, 253-268.

Wass, H., & Neimeyer, R. A. (1995). Closing reflections. Philadelphia, PA: Taylor & Francis.

Wass, H., & Neimeyer, R. A. (1995). Dying: Facing the facts (3rd ed.). Philadelphia, PA: Taylor & Francis.

Weeks, D. (1989). Death education for aspiring physicians, teachers, and funeral directors: Death Studies Vol 13(1) 1989, 17-24.

Weeks, D., & Johnson, C. (1992). A second decade of high school death education: Death Studies Vol 16(3) May-Jun 1992, 269-279.

Wendt, W. A., & Cummings, A. E. (1989). The St. Francis project: A preventive mental health model for adolescents. Philadelphia, PA, England: The Charles Press.

Werner, J. S. (1990). The effect of death education training upon fear of death among hospice volunteers: Dissertation Abstracts International.

Whittle, M. (2002). Death education: What should student children's nurses be taught? : Journal of Child Health Care Vol 6(3) Sep 2002, 189-201.

Williams, M. T. (1991). The nonclergy as grief minister: A training curriculum: Dissertation Abstracts International.

Wittkowski, J. (2002). Psychology of death: Conceptions, instrumentation, results: Verhaltenstherapie & Verhaltensmedizin Vol 23(1) 2002, 5-29.

Wolfelt, A. D. (1984). The effect of a specific approach to death education on parental attitudes toward death education for young children: Dissertation Abstracts International.

Wolfelt, A. D. (1997). Death and grief in the school setting. Springfield, IL: Charles C Thomas Publisher.

Woolsey, S. F. (1985). A medical school course in coping with death: An opportunity to consider some basic health care issues: Journal of Developmental & Behavioral Pediatrics Vol 6(2) Apr 1985, 91-99.

Wright, K., & Flemons, D. (2002). Dying to know: Qualitative research with terminally ill persons and their families: Death Studies Vol 26(3) Apr 2002, 255-271.

Yanok, J., & Beifus, J. A. (1993). Communicating about loss and mourning: Death education for individuals with mental retardation: Mental Retardation Vol 31(3) Jun 1993, 144-147.

Young, P. L. (1984). A comparison of cognitive and affective instruction on coping ability toward death: Dissertation Abstracts International.

Zelinsky, L. F., & Thorson, J. A. (1983). Educational approaches to preparing social work students for practice related to death and dying: Death Education Vol 6(4) Win 1983, 313-322.

External links

# data[].attributes.attachment_link.description
Assessment | Biopsychology | Comparative | Cognitive | Developmental | Language | Individual differences | Personality | Philosophy | Social | Methods | Statistics | Clinical | Educational | Industrial | Professional items | World psychology | Educational Psychology: Assessment · Issues · Theory & research · Techniques · Techniques X subject · Special Ed.

# data[].attributes.body
By first developing the theme of death, I discovered that I could not face the fact that the people closest to me would one day leave me, that I could not face death and that there was no solution.
In my research studies last semester, I tried to establish, through religion, or various investigations of near-death experiences, that perhaps our death is not the end, but rather the end of a cycle and the beginning, for the next new life cycle, with something occult. By establishing an afterlife as such to relieve myself and my audience.
This semester I return to death itself, which is inevitable, we will all die. By researching various religions, unique ways of burial in various parts of the world, and their understanding of death, it seems that I can finally face it directly. Many religions or regions have contradictory ideas and ways of dealing with the body (e.g. Egypt believes in protecting the body for rebirth in the next life, while Tibetan Buddhism believes that the dead body is useless and should be given back to nature to counteract bad karma), some ceremonies are full of sadness, while others are full of celebration. Through my research into these various funeral rituals or related festivals, I have come to understand that people feel genuine grief and miss the death of a loved one or friend, and that their different rituals of grief or joyful celebration, or any number of ways that seem unimaginable to us, help people cope with and mitigate this sense of loss and grief. They always go from denying the death and grieving to accepting it and remembering it. The ritual festivals I researched that celebrated death, or the joyful atmosphere, gave me a new perspective on death, and their transformation of grief into a choice to celebrate the life and memories created while being with the person who died, rather than dwelling on the fact that they are gone forever. In this way they have been able to connect with the spiritual memory of the person who has died, preserving the good memories and carrying them with them with infinite blessings.

# data[].attributes.attachment_link.readable_text
Ashes to ashes, dust to diamonds. That's the afterlife some companies are offering grieving families - a chance to remember the twinkle in a lost loved one's eye by gazing into the glint of a gemstone grown from their cremated remains.

That's right. Science can't yet help you live forever. But it can turn you into a diamond, which - if you listen to the jewelry industry - is basically the same thing. After a year of the entire world watching scientists race against the devastating death toll of COVID-19, we can now thank technology for vaccines for the living and the option to commemorate those we've lost in ever-expanding ways.

Diamonds From Cremation Ashes

Natural diamonds take about a month to form under extreme pressure and temperature in the mantle layer of the Earth's core, about 150 miles underground. Over millions of years, the gems are then pushed by volcanic activity to the surface, where they are mined and coveted by humans as symbols of eternal love. In 1954, General Electric became the first company to successfully replicate those high temperature and pressure conditions to create diamonds from elemental carbon in a laboratory. These man-made stones first became commercially available in the 1980s.

More recently, some companies have begun incorporating carbon from cremated ashes into this process, offering family members the chance to keep a piece of their lost loved one close by, forever. Just picture it: instead of proposing to your sweetheart with your grandmother's heirloom ring, you could cut straight to the source and propose to them with grandma.

A human body is almost entirely composed of four elements: oxygen, hydrogen, nitrogen and carbon. With three of those being gaseous, cremated remains contain a hefty carbon content that can be purified down to this single elemental building block of society's most storied stone. The carbon is then pressed between two plates at high temperatures in a lab, where it crystalizes around a diamond fragment, much like an oyster generating layers of pearl around a grain of sand.

Eterneva, based in Austin, Texas, is one of several companies offering families the chance to design a custom gem memorial, down to the size, shape and even the color of the stone. A yellow diamond is produced with the addition of a bit of nitrogen, while a colorless rock requires that the lab make sure no nitrogen from the air infiltrates the diamond incubator. A blue gemstone can be lab-generated by incorporating boron into the recipe. And red, green and black hues are achieved through an irradiation process that alters the way the finished stone reflects light. Three weeks of irradiation produces a reddish diamond while a black diamond requires about two months.

Adelle Archer, co-founder and CEO of Eterneva, says she has seen the action of designing and monitoring the creation of a commissioned diamond help family members through the grieving process. They allow customers to virtually track each growth step and will even hand-deliver the final product if its destination is nearby.

"We just obsess over the experience," Archer says. "This is not just a memorialization process. This is something that will help you heal."

This claim sparked the interest of leading grief theorist Candi Cann at Baylor University in nearby Waco, Texas. Cann is currently mining the experiences of Eterneva customers for empirical evidence of these healing benefits. The ongoing study will help researchers understand how creating and wearing a diamond from a relative's ashes influences emotional acceptance of that loss.

In the meantime, anecdotes of grief therapy through jewelry abound. Archer says Eterneva makes most of their diamonds for people experiencing the pain of losing a loved one far too soon, creating solace stones from the ashes of sons, daughters, husbands and wives. One woman who lost her father shortly before he was supposed to walk her down the aisle had diamonds made from his ashes set into her wedding band so that he could still be with her on her special day. Others find that the ease of transporting or inheriting a diamond compared to an urn makes it possible to maintain that connection.

"For a parent, it means the world to them that they have a conversation piece to talk about and share their child," says Archer.

Ingredients Matter

For skeptics, though, it all comes down to the composition of the stone. Death diamonds have generated pushback from some traditional jewelers who claim that the process is a scam since the final gemstone is typically only made up of about 10% of carbon from the cremated ashes. The other 90% is generic stock carbon added into the mix to streamline the process and ensure lower rates of contamination by other minerals.

Barbara McAlister, a graduate student in dance at Texas Women's University, was one who immediately warmed to the idea of growing a diamond as a future way to honor her partner.

"When I first heard about this, I loved that idea of something beautiful coming out of something tragic," McAlister says.

But upon learning that the diamond would only contain 10 percent of her partner's remains, she immediately reconsidered, even though she recognized she does feel attachment to items, like a favorite shirt, that represent her partner without containing parts of him.

"I think in my mind it was a minimum 50 percent of the person," McAlister says. "I would be willing to pay for that. It does feel different that it's such a small percentage."

Because they supplement with generic lab carbon, it takes just half a cup of cremated ashes for Eterneva to produce up to eight different diamonds, with prices starting at about $3,000. Other companies offering similar options include Atlanta-based Saint Diamonds and the Swiss company Lonite.

Some companies can also source the 10 percent of personal carbon from a handful of hair. According to Tim Cupery, a professor of sociology at Fresno State University and an expert in religious studies, this option may appeal to members of the world's major monotheistic religions, which have historically forbid cremation. The Catholic Church, for example, excommunicated members for being cremated until 1963.

Personally, Cupery says, he would probably not choose to pay to turn a loved one into a diamond, because he doesn't tend to form attachments to objects. His wife recently misplaced her engagement ring, which he had inherited from his great-grandmother.

"It didn't really bother me," Cupery says. "It's a symbol of a real thing, but the real thing is gone."

Is It Sustainable?

For conscientious customers, death care decisions may be influenced more by pandemic circumstances or sustainability values than by how much of the diamond is made from their loved one's remains. The popularity of eco-death options like green burials , which avoid the use of caskets and embalming chemicals, are on the rise as people increasingly seek to minimize the carbon footprint of their death.

Tessie Offner, an ecologist living in Florida, recently had to make unexpected funeral arrangements for her father. Because of conditions during the pandemic, cremation ended up being the best option for her family. Offner appreciated that, though the cremation decision felt rushed, the option of later turning those ashes into a diamond didn't have to be.

"I think the hardest thing, when it's not something you've prepared for, is needing to make a decision quickly and feeling pressured to do something now even though it might not be what you wanted to do ultimately," Offner says. "With this option, you could hang on to the cremains until you are able to save enough money for a diamond. There's no pressure."

Offner also valued the portability and durability of a diamond compared to an urn, and the seemingly lower impact on the Earth compared to embalming and burial. According to Archer, growing a diamond uses about the same amount of energy as a household air conditioner unit. But it does still require cremation, which typically involves both energy expenditure and the emission of air pollutants.

Although the calculation of the carbon footprint of compressed carbon commemoration is pending, it seems that glittering and eternal diamonds have now infiltrated the industry of darkness and finality. At a time of exceptional grieving due to COVID-related loss of life, science offers a way to share the sparkle of loved ones lost too soon.

# data[].attributes.attachment_link.title
After You Die, Your Body Could Be Turned Into a Diamond

# data[].attributes.attachment_link.description
Ashes to ashes, dust to diamonds. That's the afterlife some companies are offering grieving families - a chance to remember the twinkle in a lost loved one's eye by gazing into the glint of a gemstone grown from their cremated remains. That's right. Science can't yet help you live forever.

# data[].attributes.attachment_link.description
How to scatter ashes in a firework or to "go out with a bang" are increasingly common questions that I get asked, either by family members or those sorting out their future funeral plans. These are not silly questions either; there are several options available from self-fired items that can include ashes, to full-blown professional displays for a big send-off.

# data[].attributes.body
A good way to get through grief is to understand what is happening and to share feelings and emotions with a relative or person who is also grieving It starts with denial and ends with acceptance. Grief can be defined as the period of time that follows the death of someone close to you. Once the body is no longer a visual entity, the ashes are swept into the river, which they believe purifies and releases the soul.

# data[].attributes.attachment_link.readable_text
Many people recently became aware of burial at sea during the infamous disposal of Osama Bin Laden's body. According to the U.S. Military, Bin Laden was placed in a metal coffin and thrown into the Arabian Sea. Of the many ways societies that lay the dead to rest, burying them at sea is one tradition that we often forget in the modern age. Believe it or not, burial at sea is not only one of the oldest ceremonies associated with death, but it still occurs today all around the world.

Burial at sea refers to the disposal of human remains in the ocean, which is typically done from a ship or boat. This unique form of burial is associated with many cultures, and different traditions throughout time. What all the variations ultimately have in common is a connection to the open sea, and a desire to connect those who have been lost to the mysterious and infinite deep.

Burial at Sea: Everything You Need to Know

Burial at Sea in Ancient Times

Burials at sea can be traced back thousands of years, with recorded instances of sea burials dating back as far as the ancient civilizations of the Romans, Greeks, and Egyptians. Sea burial was considered a common funerary practice alongside other traditions practiced in these societies. Though all of these ancient civilizations gave preference to burial in tombs, there were still occasions which necessitated a sea burial. In particular, deaths during battle, when the dead were far from home. In such cases, conducting an earth burial would not be possible for obvious reasons.

Perhaps the most famous example of a civilization that practiced sea burials were the Vikings. The infamy of the Vikings' sea burials is in part a result of their invasion of the British Isles in 700 A.D. Their "ship burials", as they are now called, involved the use of an entire naval ship as a container for the dead and the various traditional objects buried with them. These kinds of burials can be traced back in Scandinavia to the Iron Age, and are featured prominently in the Norse Sagas.

These sagas also speak of ashes being scattered over the sea, and of Viking ships being set on fire and pushed out to sea to be consumed by the flames. It should be noted that ship burials often took place on land, with the ship either cremated or interred under a burial mound. One would probably not want to argue with a Viking about the technicality of a sea burial on land...

Military Burial at Sea

Historically, British seamen (in particular, the British Navy) found it necessary to perform burials at sea. This practice stood in contrast to practices of the Spanish and French, who would prefer to keep the bodies of the deceased onboard until they reached a port of entry where they could anchor and perform earth burials.

Sailors have historically been superstitious people, so it comes as no surprise that there are a number of superstitions associated with burials at sea. A common superstition amongst sailors was that sea birds carried the souls of dead sailors to the afterlife, which also meant that it was extremely unlucky to do such birds any harm.

The British developed their own unique rituals for burials at sea, which would often involve the body being sewn into a shroud by the ship's sail maker or one of his mates. This shroud (which was often made from the shipmate's sleeping hammock) was rumoured to have been stitched tightly, with the last stitch sewn through the sailor's nose to ensure they were truly dead ( yikes!). The body would be weighed down to make sure it sank and didn't drift off to shore. Finally, after being given a religious service conducted by the captain of the ship, the body would be tipped into the water feet first.

Burial at Sea Today

Sea burials still occur today, though there are a number of strict regulations in place. In England, for instance, cremated remains can be scattered freely at sea, but a full body burial must be done with a coffin meeting regulatory requirements, and may only be conducted in specific locations. Similarly, in Australia, a permit is required to bury a body at sea. These permits can be difficult to get, and are usually only granted where the deceased has a strong connection to the sea. This usually means that the deceased served in the navy, or had some other form of profession associated with the sea. There are also numerous regulations in place regarding the state of the body itself, such as the body being left un-embalmed, placed in a metal casket, or sewn into a weighted shroud. The burial must also take place in water deeper than 6,000 feet.

Unsurprisingly, protecting the environment is a central concern when it comes to contemporary sea burials. In the United States, the Environmental Protection Agency regulations state that burials at sea require the burial "site" to be at least three nautical miles (3.5 miles) from land, and at a depth of at least 600 feet. Some states have even more specific regulations about how far from shore these burials can take place- all depending on the depth of the water in certain areas. For instance, off of the Eastern coast of the United States, the closest sufficient depths are off Miami (5 miles) and Long Island (75 miles). This means that, in some cases, you would be required to travel more than 30 miles into the ocean to find a burial site!

Ocean Scattering

While full body burial at sea may not be available to just anyone (legally, that is), scattering ashes can be a different story. While most states and provinces will have laws related to scattering, many operate on a 'don't ask don't tell' basis. You can take a boat out on the water to scatter ashes, or buy a biodegradable urn that will sink to the bottom of the sea. Another option are Eternal Reefs. This company offers to turn cremated remains into a living ocean reef. Their reef balls remain fixed to the ocean floor and become vital habitat for marine life.

The Famous Buried at Sea

Though burial at sea is far from being the most common burial practice today, as we have seen, they still take place all over the world. Here is a list of some of the most famous people to have sea burials in the past 40 years:

(1930-1980): was cremated, and his ashes were scattered in the Pacific Ocean.

(1911-1993): his ashes scattered off Point Dume in Malibu, California.

(1912-1996): cremated ashes scattered in the sea.

(1960-1999): ashes were scattered into the Atlantic Ocean by the U.S. Navy off Martha's Vineyard.

(1951-2014): was cremated the day after his death, and his ashes were scattered in San Francisco Bay.

# data[].attributes.attachment_link.title
Burial at Sea: Everything You Need to Know

# data[].attributes.attachment_link.description
Many people recently became aware of burial at sea during the infamous disposal of Osama Bin Laden's body. According to the U.S. Military, Bin Laden was placed in a metal coffin and thrown into the Arabian Sea. Of the many ways societies that lay the dead to rest, burying them at sea is one tradition that we often forget in the modern age.

# data[].attributes.attachment_link.title
Hindu Cremation Ceremony | Pashupatinath Temple | Kathmandu, Nepal

# data[].attributes.body
Funerals in Ghana are not about expressing sorrow but about wishing the deceased a better life after death; they believe that if people come into the world crying, why not let them leave on a high note

# data[].attributes.attachment_link.readable_text
Dancing Pallbearers, also known as Dancing Coffin and the Coffin Dance, are a Ghanaian group of pallbearers who are based in the coastal town of Prampram in the Greater Accra Region of southern Ghana, although they perform across the country as well as internationally. They are locally referred to as Nana Otafrija Pallbearing and Waiting Service or Dada awu.

Though the group initially gained worldwide attention though a BBC feature story in 2017, the footage became part of an Internet meme in the wake of the COVID-19 pandemic in early 2020.

The Dancing Pallbearers are led by Benjamin Aidoo, who started the group as a regular pallbearer service. He later had the idea of adding choreography to their pallbearing work. Extra fees are charged for dancing with the coffin during a funeral. The Dancing Pallbearers first rose to prominence in 2017 when they were featured in a BBC News report.

In April 2020, the group became the subject of a darkly comedic internet meme when videos of people suffering various mishaps, followed by clips of the pallbearers dancing with coffins (implicitly the victims of the preceding clips), were widely uploaded to YouTube and TikTok. The clips are generally paired up with the song "Astronomia" by Russian musical artist Tony Igy and remixed by Dutch duo Vicetone, although others use either "You Know I'll Go Get" by DJ Haning and Rizky Ayuba (a remixed version of Enrique Iglesias's song " Finally Found You") or Lenka's " Trouble Is a Friend". Many uses of this meme are commonly associated with the COVID-19 pandemic, which was ongoing when the meme became popular.

In Brazil, the social media meme was brought to the streets, as a billboard image featuring the coffin dancers was displayed with the caption 'stay home or dance with us'. In May, the group released a video where they capitalized on the phrase, encouraging viewers to 'stay home or dance with us'.

# data[].attributes.attachment_link.description
Dancing Pallbearers, also known as Dancing Coffin and the Coffin Dance, are a Ghanaian group of pallbearers who are based in the coastal town of Prampram in the Greater Accra Region of southern Ghana, although they perform across the country as well as internationally.

# data[].attributes.body
“It is the most amazing way of respecting the dead that I have ever experienced. I came expecting the most macabre of ceremonies but instead found an extreme form of adoration for loved ones that will forever change how I view life and death.  My enlightenment feels bittersweet as I realize my own aversions still prevent me from wanting to visit my loved ones at their graves and the void this creates in my life. I don’t have the stomach for facing death.  I stubbornly prefer to bury and forget; somehow thinking this will satisfy desire to remember the way they were.  I’ve found more happiness in death than I could have ever imagined.”

# data[].attributes.attachment_link.title
Dancing with Corpses: Famadihana, or Turning of the Bones in Madagascar

# data[].attributes.attachment_link.description
Dancing with Corpses: Famadihana, or Turning of the Bones in Madagascar

# data[].attributes.attachment_link.readable_text
Famadihana is a funerary tradition of the Malagasy people in Madagascar. During this ceremony, known as the turning of the bones, people bring forth the bodies of their ancestors from the family crypts, rewrap the corpses in fresh cloth, and rewrite their names on the cloth so they will always be remembered. Then they dance to live music while carrying the corpses over their heads and go around the tomb before returning the corpses to the family tomb. They believe in celebrating the life lived by the dead person.

Famadihana appears to be a custom of somewhat recent origin, perhaps only since the 17th century in its present form, although it may be an adaptation of premodern double funeral customs from Southeast Asia. The custom is based upon a belief that the spirits of the dead finally join the world of the ancestors after the body's complete decomposition and appropriate ceremonies, which may take many years. In Madagascar, this became a regular ritual usually once every seven years, and the custom brings together extended families in celebrations of kinship, sometimes even those with troubled relations.

The practice of Famadihana is on the decline due to the expense of silk shrouds and belief by some Malagasy that the practice is outdated. Early missionaries discouraged the practice, and Evangelical Christian Malagasy have abandoned the practice in increasing numbers. The Catholic Church, however, no longer objects to the practice, because it regards Famadihana as purely cultural rather than religious. As one Malagasy man explained to the BBC, "It's important because it's our way of respecting the dead. It is also a chance for the whole family, from across the country, to come together."

Additionally, the practice of Famadihana is thought to be connected to pneumonic plague transmission in the region. The Malagsy government has issued rulings forbidding the practice for individuals who died of plague, but there have been reports of people ignoring this decree.

# data[].attributes.attachment_link.description
Famadihana is a funerary tradition of the Malagasy people in Madagascar. During this ceremony, known as the turning of the bones, people bring forth the bodies of their ancestors from the family crypts, rewrap the corpses in fresh cloth, and rewrite their names on the cloth so they will always be remembered.

# data[].attributes.attachment_link.readable_text
2020-12-02 14:39 来源：澎湃新闻·澎湃号·湃客

原创 PUMBAA 游猪生态

每个地方都有自己纪念逝去亲人的方式，而在马达加斯加，死者和生者的联系则更为密切。每隔一段时间，这里的人们就会把亲人的遗体从墓室中请出来，和家人一起跳舞。他们把这个仪式叫做Famadihana（翻尸节），以此表达对祖先的尊敬。

作者/爱美丽 Amelie

大家好，我是来自非洲马达加斯加的爱美丽Amelie，我将用我的亲身经历，向我们的中国读者描绘最真实的「翻尸节」现场。

据《纽约时报》报道，在这个印度洋上的岛国中，数百万有着不同信仰的人都崇尚这一风俗。在这些马达加斯加人眼中，死者和生者之间并不是那么界限分明，祖先们的灵魂有时会在在世的后代中来去，而Famadihana就是他们向祖先报告家庭新闻并获得祝福和引导的机会。

■ 我们的村庄所在地区Vakinankaratra。

01 什么情况下会举行「翻尸节」呢？

「翻尸节」是我们最重要的习俗之一，尤其对于那些来自高原的人来说。

在马达加斯加，高原指的是三个地区：Vakinakatra， Analamanga（代表首都）；以及Vakiniadiana（我们的村庄所在地区）。在Vakinakaratra地区，我们每七年左右做一次，习俗是基于这样一种信念，即遗体完全分解后，死者的灵魂最终会加入祖先的世界。

那一般什么情况会举行「翻尸节」呢？通常有两种情况：一是下一代建造了一个新的坟墓，希望家人的尸体回到祖先的坟墓；二是全家一起向祖先祈福。

另外，当一个孩子去世或家庭中很少有人连续去世时，我们不会将他们的遗体直接放在家庭的墓室里，而是放在旁边，等到举行「翻尸节」的时候再将他们放进去。当祖先旧的墓室已满，新墓室建成时，也会举行这样的仪式。

我们家庭只做了一次「翻尸节」，那时我们需要将祖父的坟墓迁到另一个城市。

我们家庭的翻尸节是在 2016 年 7 月举行的。事实上，对于这个习俗，必须在炎热季节的 7 月和 8 月左右进行。在举办前，我们去找了村里的祭司，询问"黄道吉日"。我们必须按照他说的那样做，要做多少天，什么时候做，要拿走尸体多久等等。我不知道具体是怎么回事，听我的家人说，如果不遵照他的规定，这个家庭就会死人。

和尸骨"共舞"时，我们必须非常小心。祭司说我们有三天两夜的节日时间。我的祖父母是被安葬在两个不同的地方。当我爸爸和伯伯有钱时，他们就决定在另一座城市祖父母的田地里建造自己的墓室。两个儿子有责任建造它并为节庆支付费用，因为这也将成为他们各自家庭的墓室。

因此，在翻尸节的第一天，我们需要将这两具尸体集中在我曾祖父母的大房子里；第二天，我们需要为所有客人准备一整天的食物；到了第三天，我们将它们埋在新的墓室中。按照祭司的指示，一切都精心计划，按部就班。

02 翻尸节让村庄每个人都参与其中

在「翻尸节」前两三天，整个村庄都进行了聚会，大家一起商量分工。实际上，这就是为什么马达加斯加村庄中的人们友好的原因。他们不像大城市的人，当有人去世或在诸如「翻尸节」之类的庆祝活动中，整个村的人一起负责柴火、水和安帐篷等等。每个人都必须参与其中，在葬礼期间，每家每户还会拿出一杯米。

■ 节日的前一天，村民们聚集在一起准备水，帐篷和木头。

在我们家举办的翻尸节仪式上，我们只准备了水桶和帐篷所需的塑料袋，其他一切都有村里人来帮忙，甚至在清晨，妇女们都忙着带水来做饭。此外，村里的男人负责杀牛杀猪和做饭。主办家庭的职责是照顾好客人，提供食物和打扫卫生。

如果有需要，我们也可以雇人做餐食服务等等。但是，我们更喜欢遵循习俗，因为这就是我们所说的Fiarahamonina或社会。这会更加贴近我们的根，更何况，它已经被组织得如此之好。

■ 这是我曾祖父母最后的一所房子，我们在这里做了举行"翻尸节"活动。我们竖起了一个临时墙壁，以方便我们控制客人的人数。

03 主人家用音乐和跳舞欢迎每一位客人

活动在下午 1 点左右开始，因为墓室不允许在那个时间之前被打开。据说，如果在那之前打开了，就会有人被带进去。

■ 我的叔叔和堂兄弟们在等待家庭介绍时跳舞。

首先，我们聚集在帐篷周围等待其他人，村里的人暂时不需要出现。我们开始与奏乐的人一起跳舞。事实上，"翻尸节"必须是一件快乐的事，而且始终少不了音乐。当乐队的人开始演奏时，意味着活动开始了。因此，听到音乐后，人们开始逐渐聚集到附近，主人家必须在乐队附近跳舞。

等到村里的人来差不多了，就会有家族的介绍。每个一家之主都要介绍自己的家庭，并说明与主人家之间的关系。

04 前往墓地路上，我们必须载歌载舞

需要注意的是，未经祭司的许可，作为主人家的我们也是不能去墓室的。

■ 在队伍举着旗子的第一个人是我的弟弟。队伍中第四个祭司，他穿着绿色长裤。

在做完家庭介绍几分钟后，祭司让我们去墓室。前去的队伍中，需要主人家的孩子作为领队，而且他需要带着国旗。这个职责落到了我的弟弟身上，因为我的弟弟是我们大家庭唯一的孙子。

我们不能走在旗帜前面，除了祭司。其他孙辈孩子负责带上丝巾，那是用来给尸体裹上的新的丝绸裹尸布。

祭司会要求我们花三个小时到墓地，即使我们离那里只有 1 公里。所以我们需要非常缓慢地走路和跳舞以度过这三小时。祭司让我们在墓地附近休息，他已经安排好了一切，包括我们应该在哪个时间到达墓地。

■ 一家人在等待的时候在地毯上跳舞。

幸运的是，这位祭司很友善，我们没有在房子附近等待很长时间。大约 15 分钟后，后面的人也赶到了。在等待时，我们必须让所有的东西都跳起舞来，比如旗子、丝绸裹尸布和地毯。

05 只有父亲健在的男子，才能打开墓室

■ 与打开墓室的男子分享马达加斯加威士忌。

终于，到达我祖父的坟墓了。村民们已经在那儿等着。在习俗中，男人负责打开墓室。只有尚未失去父亲的男人才能打开墓室。主人家必须给他们马达加斯加人酿造的威士忌，以犒劳他们的帮忙。

事实上，在我们的文化中，关于家庭墓葬的很多规则都反映了男人在家庭中的统治地位。

首先，男人是一家之主，为下一代建造墓室只是父亲的责任。但是，一个没有白发的男人不能建造墓室，除非他的父亲命令他这样做，否则他也不能在他的父亲还活着的时候建造一座墓室。

其次，妻子应始终被埋在丈夫家庭的墓室中。结婚后，她必须跟随丈夫，除非她被要求不要，并有具体原因。当妻子在很年轻的时候去世时，她将身披嫁衣埋葬在她父母的墓室中。一个男人只能有一位妻子在他的墓室，那将是他最后一个结婚的妻子。

另外，单身女性死后，她将与父亲的家人一起被埋葬。这种传统仍然反映出男人在社会中的重要性。事实上，当男人跟随一个女人到她的家里或那个女人比他赚得更多时，对男人来说是一种耻辱。

我认为，在这里，男女平等仍将需要数年才能被接受。女人负责家务，男人负责赚钱养家。如果她决定工作，则必须同时照顾她的工作和家庭。在大城市，人们开始逐渐接受这种变化，并且喜欢独立的女人。但是在像我们这样的村庄里，如果一个男人做家务，人们仍然会有不太好的评价。

回到墓地现场。找到墓室门后，他们用钥匙将其打开。按照我们的习惯，住在祖先房子的家庭负责保管钥匙。由于里面有气味，祭司会用一种特殊的药草喷洒，几秒钟后，里面充满了药草的烟雾和气体，之前里面的气味完全消散。尸体在里面被很好地分类，并且做有标记，所以我们已经知道谁是谁。

■ 他们找到了我祖父母的尸体，然后用毯子将它们带出来。

■ 他们在确认是正确的尸体，我的曾祖父母和祖父。

■ 只有家庭中的男人才能用新的丝绸裹尸布包裹他们。他们需要很小心地贴上它们。

这对我们来说是一个非常激动的时刻，因为那是我们在祖父去世后第二次见到他的尸体。这是一种夹杂着幸福与悲伤的复杂心情，而且要看到他被丝绸裹尸布包裹着的尸骨并不容易，我希望我余生都不会再这样做了。

06 只能由近亲晚辈扛着遗体跳舞

■ 最年长的在墓室上方讲话的人，他正在解释这种习俗对我们有多重要。

包裹完尸体后，村中年纪最大的长者必须发表讲话，宣布庆祝活动正式开始。这时，会有一些特别的歌曲响起来，我的家人开始扛着尸体一起跳舞。他们一边跳舞时，一边要扛着尸体环绕墓室。

■ 他们与尸体共舞，开始带他们去墓前参观。

外国人会认为这很奇怪，但事实并非如此。它是我们家庭成员的遗骨，因此没有什么可害怕的。我们在那里跳了大约 30 分钟，然后回去等我祖母的尸体。

■ 按照我们的习俗，扛着遗体去房子时，最小的孙子们必须带着死者的照片。

■ 将两具尸体聚到一起后，我们将它们放在祖先的屋子里。他们必须被放在楼上，而且旗帜就放在旁边。

07 举办一场翻尸节，成本非常昂贵

根据传统，主人家至少必须为客人准备两头牛，一头猪和数百公斤大米。这是一笔不小的开支。由于成本高昂，在我们地区，只有很少的家庭每五到七年实践一次。当然，你提供的食物越多，你的家族在周边就越有名。

我们的聚会终于开始了。第一个晚上，全家人负责和客人分享食物--用牛器藏和猪肉做的汤配米饭。为了庆祝，我们买了三头牛和两头猪。我们用"vilihy gasy"或马达加斯加的盘子、水桶装肉和米饭。通常，我们要为来的客人和村民服务至凌晨，甚至不会控制人数，不会管是谁来。

■ 在第一个晚上与客人分享食物。

厨房一直在运转，日夜都在煮东西，否则没办法每顿饭喂饱数百人。有些人甚至睡在火炉旁。因为习惯了在村子里的大型活动上做饭，这些人已经知道该如何安排自己的工作。他们将煮好的米饭放入塑料袋中，然后再放入桶中。按照我们的传统，不用给他们付工钱，但最后剩下的肉和米饭归他们。在我们家这次，他们最后拿走了四大锅的肉。

08 有人会偷盖尸毯，因为那会带来好运

到了晚上，会有著名歌手为聚会打气。现场非常拥挤，到处都是醉汉。还有一个问题是会有很多女巫。我听说，如果你有一块尸体用的毯子，伏都教徒就可以很好地工作。所以，女巫想靠近他们去偷一块地毯。因为他们的缘故，晚上最好不要一个人在附近走动。

此外，有些人也喜欢把地毯带回家，因为他们相信这会给他们带来祝福。有些人还会在丝绸裹尸布中放些东西，以为自己祈求祝福。他们说他们的伏都教徒将会非常强大。

09 主人家招待的人数越多，越有面子

■ 轮候的人正在看"hira gasy"。

第二天是最重要的一天，因为所有客人和附近的村民都会来观看"hira gasy"（马达加斯加传统音乐）并吃饭。一共有两组"hira gasy"，一组为白天，一组为了晚上。因为它们要进行一整天。

这是非常累的一天，我们要从上午 9 点为他们提供食物到下午 4 点。这个地方只能容纳大约 50 个人，所以我们还必须设法阻止更多的人进入。

事实上，如果那天不能招待数百甚至数千人，这对于这一家来说会是一个巨大的耻辱。按照习俗，进来时，每一家要给一个装有钱的信封。只有给了钱的人才可以进入。

我们必须把他们的名字和钱数记在本子里，最后看看都有谁来了以及给了多少钱。下一次，当他们邀请我们时，我们需要给出至少差不多数目的钱。村民和家人轮流进入，还必须通报他们的住所，以避免入侵者。

■ 我的哥哥们在拦着没有遵照安排的村民。

最后一天，我们将尸体埋到新墓中。为了等到下午 1 点，会有一些打气的歌手在现场。

总的来说，这是充满情感的"翻尸节"。外国人也许会觉得这是一个奇怪的节日，但我认为这对我们的习俗很有启发性。当外国人在协助这些仪式时，他们认为场面一团糟且令人恐惧。但是对于主办的家庭来说，一切都是有意义的，且组织良好，使大家庭和村民都更团结在一起。

10 翻尸节意义在于尊重祖先的土地

一般而言，我们并不称马达加斯加是我们的Firenena或国家，而是我们的"Tanindrazana"（马达加斯加语，"祖先的土地"的意思）。

我认为这是由于我们祖先的文化没有受到基督教的影响。我们总是被教育要回到自己的国家，特别是当年老的时候。我见过很多马达加斯加人嫁给外国人的例子，即使会影响他们的婚姻，他们也想在马达加斯加退休。如果身体没有被埋在自己"祖先的土地"，那将是一个很大的家庭耻辱，尤其是对于男人而言。不幸的是，许多外国人（例如中国人）不理解为什么马达加斯加人对自己的土地要求如此严格。

几年前，有一些中国投资者想毁坏马达加斯加的一个村庄以进行利用。当地人进行了一些示威，以表明他们对此有多不满。问题不在于土地或房屋，而在于"祖先的土地"，那是一家人的根基所在。

事实上，当一个孩子出生，父母会将胎盘和脐带埋在自家门口附近。不知道自己是谁，或试图遵循别国文化的人被称为"失去脐带的人"。我们认为他会因为祖先的悲伤或我们所说的"tsiny"而在生活中倍感挣扎。

■ 我母亲的祖先家，住了将近 200 年，他们的脐带埋在这里。

如我之前所说的，我们总是向祖先和上帝祈求祝福。我们始终尽力维护祖先的房屋，因为这是他们的脐带被埋葬的地方。在我母亲出生的村庄里，祖先的房子已经存在了将近 200 年。我母亲祖父母的祖父母是第一个住在那里的人。他们那一代所有人的脐带都埋在门的附近。我们不允许它被破坏，我们在它附近建造房屋。

对于我们来说，翻尸节意义重大，因为它反映了我们的座右铭：Tanindrazana（祖先的土地）和Fihavanana（我们与家园的距离有多密切）。

原标题：《岛国女孩描绘非洲最传统的翻尸节，他们将遗体取出一起跳舞 | 非洲真实故事》

# data[].attributes.attachment_link.title
岛国女孩描绘非洲最传统的翻尸节，他们将遗体取出一起跳舞_湃客_澎湃新闻-The Paper

# data[].attributes.attachment_link.description
2020-12-02 14:39 来源：澎湃新闻·澎湃号·湃客 原创 PUMBAA 游猪生态 每个地方都有自己纪念逝去亲人的方式，而在马达加斯加，死者和生者的联系则更为密切。每隔一段时间，这里的人们就会把亲人的遗体从墓室中请出来，和家人一起跳舞。他们把这个仪式叫做Famadihana（翻尸节），以此表达对祖先的尊敬。 作者/爱美丽 Amelie ...

# data[].attributes.body
On the way to the coffin, mourners swarm your broken body, hoping to get some blood on their hands. The blood is thought to bring success and "pass on the skills of the deceased."

# data[].attributes.attachment_link.title
The Filipino tribe that hangs its dead from cliffs

# data[].attributes.attachment_link.description
In the Philippines, the Igorot people practice an ancient burial ritual where the elderly carve their own coffins and the dead are hung off the side of a cliff.

# data[].attributes.body
Day of the Dead originated several thousand years ago with the Aztec, Toltec, and other Nahua people, who considered mourning the dead disrespectful. For these pre-Hispanic cultures, death was a natural phase in life’s long continuum. The dead were still members of the community, kept alive in memory and spirit—and during Día de los Muertos, they temporarily returned to Earth.

# data[].attributes.attachment_link.description
Learn about the history surrounding Day of the Dead. Get to know the origins of the holiday and why thousands honor their dead during Dia de Muertos.

# data[].attributes.body
Rituals of death in the form of funeral rites are some of the main signs of the beginnings of human civilisation. They show evidence of the formation of societies, as people treat the body with care and respect. These rituals are part of every society, ancient and modern.

Human beings are very different from each other and have unique cultures and identities. Sometimes these differences can seem insurmountable. However, there is one thing that binds all of humanity together: death.

Cultures and societies around the world have their own unique ways of dealing with death. Because death is such an integral part of life, it may seem wrong and inappropriate to see other rituals than your own. However, it is important to understand that not every culture sees death in the same way.

Different views of death apply to different rituals. Just because they are different from our own does not mean that these rituals are misguided or incorrect. All these rituals and practices have the same purpose. They help people to cope with loss and grief and the inevitability of death.

# data[].attributes.attachment_link.readable_text
丧葬仪式形式的死亡仪式是人类文明开端的一些主要标志。 它们显示了社会形成的证据，因为人们以关心和尊重的方式对待身体。 这些仪式是每个社会的一部分，无论是古代还是现代。

人类彼此截然不同，具有独特的文化和身份。 有时，这些差异似乎是无法克服的。 然而，有一件事将全人类联系在一起：死亡。

不同的文化对死亡有不同的看法。 因此，他们也有不同的仪式来描述对待身体的"正确"方式。 让我们探索世界各地的死亡仪式。

美国社会

美国社会将死亡描绘成一个禁忌话题。 人们使用委婉语将死亡称为"传递"或将死者称为"不再与我们同在"。 似乎有很多与死亡的想法相关的恐惧。

死亡仪式

在美国，死亡仪式以葬礼的形式出现。 美国的传统葬礼通常包括两个步骤。 在探视期间，殡仪馆将死者的遗体展示出来，以便家人和朋友表达敬意。 这可以是开放式或封闭式棺材。

葬礼或追悼会紧随其后。 通常，这涉及最常见的墓地埋葬。 因为大多数美国人是基督徒，所以这项服务包括祈祷、圣经阅读或亲人的悼词。 有些人可能会在葬礼后在另一个地点举办聚会或聚餐。

躲避

美国社会将死亡视为要与之战斗的敌人。 医院里的病人"与疾病作斗争"并"成为受害者"而死。 尽管死亡是生命中不可避免的一个方面，但美国社会试图与不可能的事情作斗争。 人们将现代医学和高科技机器视为战胜死亡的潜在解决方案。

美国社会也倾向于拒绝提及死亡。 当人们生病或年老时，他们的家人会将他们送到医院或收容所。 因此，人们无法亲眼目睹死亡过程。

殡仪馆和防腐过程也使人们远离死亡。 殡葬师使用化妆品和衣服来装扮身体。 它们赋予身体生命的外观。

这也是殡葬业是这样一个商业行业的原因之一。 人们花费数千美元来避免死亡的混乱。 2019 年，全国平均葬礼费用为 7,640 美元。 2021年美国殡仪馆行业市场规模约为16亿美元。

变革即将来临

从 61.4 年到 40.5 年，埋葬率从 2009% 下降到 2018%。然而，同时火葬率从 32.3% 上升到 53.5%。 死者家属已开始远离殡仪馆等传统机构，以更好地控制亲人的待遇。 也许这表明美国人看待死亡的方式发生了转变。

日本社会

在日本社会，死亡被视为生活的普通部分。 它在日本文化中占有特殊的地位。 死亡是与直接参与仪式的家庭的亲密关系。

宗教

日本文化中有各种各样的宗教，这些宗教有助于人们相信死后会发生什么。 神道教是日本最古老的宗教，围绕着对祖先和自然精神的崇拜。 它将死亡描述为最终的结局。 人一旦死了，就永远消失了。

大约 67% 的日本人口是佛教徒。 佛教认为有轮回。 那么，死亡只是肉体的终结。 灵魂会在来世继续存在，直到转世。

基督教拥护地狱、天堂和炼狱的观念。 它也有来世，但没有重生。 一个人一生中的行为决定了他们永远的结局。

日本社会中有各种各样的死亡仪式，涉及所有这三种宗教的部分或所有方面。

死亡仪式

在日本文化中，死者的尸体与活人一样被对待。 家属尽快将尸体带回家。 他们经常拒绝尸检，因为它们被视为侵入性程序。

大多数日本葬礼遵循佛教习俗。 尸体在家里几天后，家人经常举行仪式。 客人带钱，称为 光传 ，为了家人。 他们烧香祈祷。 然后，家人将尸体送去火化。

最后，死者家属用筷子从火化的遗体中挑出骨头。 这让家人可以表达他们对死者的关心和爱。 这种仪式是家庭对死者的最后责任。

尽管这侧重于更传统的葬礼，但重要的是要注意日本的死亡仪式越来越具有商业性。

文化塑造

历史上，武士道守则下的武士过去常常犯 ，或仪式自杀，当指示。 人们期待他们随时为他们的战友或他们的领主而死。 七福 被认为是光荣和勇敢的。

外国人，尤其是西方人，经常将日本社会视为以死亡为中心的社会。 他们相信日本将死亡和死亡浪漫化。 然而，这种情况并非如此。

死亡在日本社会中扮演着重要角色，因为日本人将其视为生活的一部分。 他们表达对死者的尊重和喜爱。 死亡是一种亲密的事情，可以让家人直接参与其中。

西藏社会

天葬

西藏的死亡仪式以天葬的形式出现。 天葬遵循佛教的死亡观念。 在这种仪式中，秃鹫会吃掉死者的尸体。

流程图 空中葬礼 由两个步骤组成。 首先是准备。 家人用传统的白布将死者的遗体包裹起来，放在屋子里长达 5 天。 这样灵魂才能过渡到重生。 牧师阅读经文以净化身体的灵魂。

第二步是真正的天葬。 死者的尸体在"幸运日"被带到高处。 在那里，身体以胎儿的姿势休息。 这是代表人们作为婴儿进入世界的方式。 因此，身体离开地球的方式与它进入地球的方式相同。 祭司们点燃桑树烟来吸引秃鹫。 最后，秃鹫降落在尸体上并吃掉它。

信仰

西藏人认为秃鹫是圣鸟。 它们不杀死生物，而是在它们死后吃掉它们。 秃鹫被称为 D秋尼 在藏语中，是指女性神灵。 秃鹫吞噬身体，将其带到天堂，直到轮回。

桑烟作为一条路，邀请 空行母 到天葬。 身体作为供奉神灵的祭品。

如果秃鹫迅速吃掉尸体，则被认为是吉祥的。 这意味着死者将获得重生。 如果秃鹫不吃尸体，则意味着死者犯了大罪。 如果发生这种情况，祭司会祈祷以消除死者的罪孽。

天葬有几个禁忌。 仪式是私密的，陌生人不得靠近 葬礼场. 家庭成员也不能参加，因为灵魂可能会徘徊而不是继续前进。

还有一个 实用元素 到天葬。 在西藏，冰冻的土地很难进行真正的埋葬。 天葬也促进了生命的循环。 随着秃鹫吞噬尸体，人类回归自然。

加纳社会

在加纳，葬礼是为了纪念死者。 他们专注于庆祝死者的生活，而不是专注于悲伤。 尽管加纳有不同的文化，但我们将专注于死亡仪式的大多数。

死亡仪式

在加纳，以葬礼形式举行的死亡仪式是精心制作的。 棺材或棺材盛着死者的尸体。 护柩者在街道上游行，而家人和参加者则在棺材旁边跳舞。

大多数葬礼在周末举行，通常在星期六。 人们前往各个城镇和村庄参加。 参加者身着黑色或红色传统服装，可携带礼物。 参加葬礼的人越多，意味着死者非常受欢迎。 因此，葬礼是人们聚会、喝酒和吃饭的大型社交活动。 一些葬礼可能涉及追悼会，人们为死者祈祷。 然而，大多数葬礼都涉及舞蹈和庆祝活动。

行业应用

葬礼在加纳非常商业化。 殡葬业是当地最大的产业，无论是在城市还是农村。 平均葬礼费用约为 15,000 至 20,000 美元。 人们花在葬礼上的钱和婚礼的钱一样多，甚至更多。

葬礼的商业化虽然与美国社会相似，但背后的道理却大相径庭。 美国社会视死亡为禁忌。 他们的殡葬业依赖于让死亡远离公众。 加纳葬礼的商业化源于对死亡的不同理解。 他们将死亡视为一种庆祝活动，因此殡葬业利用了这一点。

葬礼的许多部分都描绘了加纳死亡的商业性质。 价值从 600 美元到 3,000 美元不等的巨大广告牌宣布葬礼。 人们雇佣鼓手和乐队在游行中陪伴棺材。 当地木匠为个人制作独特的棺材。 最近，棺材或棺材代表死者的职业或他们个性的某些方面。 它还展示了社会地位和财富。 因此，棺材可能采用可口可乐瓶、鱼或飞机的形状。

奢华的葬礼经常遭到公众人物的强烈反对。 一些人认为太多的钱进入死者而不是生者。 然而，大多数人认为围绕死亡的庆祝活动使悲伤的过程更容易。

总结

世界各地的文化和社会都有自己独特的处理死亡的方式。 因为死亡是生命中不可或缺的一部分，看到自己以外的其他仪式似乎是错误和不恰当的。 然而，重要的是要了解并非每种文化都以相同的方式看待死亡。

在大多数情况下，美国人害怕死亡。 他们的仪式围绕着避免它展开。 殡仪馆对尸体进行防腐处理和装扮，以给人以生命的错觉。 医院让垂死的病人远离公众。 美国社会将死亡商业化，以使其更加临床和遥远。

日本语 佛教文化 ，另一方面，将死亡视为亲密且不可避免的事情。 家庭在维护遗体和确保葬礼尊重遗体方面发挥着巨大作用。

西藏的天葬，在有些人看来，似乎不是那种文化的一部分，相当恶毒和残忍。 然而，他们认为天葬是精神的。 秃鹰将灵魂和身体带到天堂，为重生做准备。 天葬遵循生命的循环。

加纳的葬礼是对生命的庆祝，尽管它们可能看起来奢华而奢侈。 他们将死者的亲人聚集在一起，因此他们可以享受彼此的陪伴。 尽管加纳的葬礼相当商业化，但它们依赖于对死者的亲密和依恋。

对死亡的不同看法适用于不同的仪式。 仅仅因为它们与我们自己的不同并不意味着这些仪式被误导或不正确。 所有这些仪式和习俗都有相同的目的。 他们帮助人们应对失去和悲伤以及死亡的必然性。

# data[].attributes.attachment_link.title
人类学：世界各地的死亡仪式

# data[].attributes.attachment_link.description
丧葬仪式形式的死亡仪式是人类文明开端的一些主要标志。 它们显示了社会形成的证据，因为人们以关心和尊重的方式对待身体。 这些仪式是每个社会的一部分，无论是古代还是现代。 人类彼此截然不同，具有独特的文化和身份。 有时，这些差异似乎是无法克服的。 然而，有一件事将全人类联系在一起：死亡。 不同的文化对死亡有不同的看法。 因此，他们也有不同的仪式来描述对待身体的"正确"方式。 让我们探索世界各地的死亡仪式。 美国社会将死亡描绘成一个禁忌话题。 人们使用委婉语将死亡称为"传递"或将死者称为"不再与我们同在"。 似乎有很多与死亡的想法相关的恐惧。 在美国，死亡仪式以葬礼的形式出现。 美国的传统葬礼通常包括两个步骤。 在探视期间，殡仪馆将死者的遗体展示出来，以便家人和朋友表达敬意。 这可以是开放式或封闭式棺材。 葬礼或追悼会紧随其后。 通常，这涉及最常见的墓地埋葬。 因为大多数美国人是基督徒，所以这项服务包括祈祷、圣经阅读或亲人的悼词。 有些人可能会在葬礼后在另一个地点举办聚会或聚餐。 美国社会将死亡视为要与之战斗的敌人。 医院里的病人"与疾病作斗争"并"成为受害者"而死。 尽管死亡是生命中不可避免的一个方面，但美国社会试图与不可能的事情作斗争。 人们将现代医学和高科技机器视为战胜死亡的潜在解决方案。 美国社会也倾向于拒绝提及死亡。 当人们生病或年老时，他们的家人会将他们送到医院或收容所。 因此，人们无法亲眼目睹死亡过程。 殡仪馆和防腐过程也使人们远离死亡。 殡葬师使用化妆品和衣服来装扮身体。 它们赋予身体生命的外观。 这也是殡葬业是这样一个商业行业的原因之一。 人们花费数千美元来避免死亡的混乱。 2019 年，全国平均葬礼费用为 7,640 美元。 2021年美国殡仪馆行业市场规模约为16亿美元。 从 61.4 年到 40.5 年，埋葬率从 2009% 下降到 2018%。然而，同时火葬率从 32.3% 上升到 53.5%。 死者家属已开始远离殡仪馆等传统机构，以更好地控制亲人的待遇。 也许这表明美国人看待死亡的方式发生了转变。

# data[].attributes.attachment_link.title
10种世界上最常见的丧葬方式，切记谨慎思考后再观看

# data[].attributes.attachment_link.title
Death is not the end: Fascinating funeral traditions from around the globe

# data[].attributes.attachment_link.description
Funeral practices are deeply ingrained in culture and reflect beliefs and values. Here, take a look at just a few interesting funeral traditions from around the world.

# data[].attributes.attachment_link.title
From Modern Mummies To Fantasy Coffins, 9 Death Rituals From Around the World

# data[].attributes.attachment_link.readable_text
© Jaroslaw Grudzinski/Fotolia

The news of a loved one's death hits every person differently. The aftermath of that news, then, takes unique forms the world over as cultures celebrate the life and honor the death of individuals in ways often singular to their culture. Let's look at seven distinct burial rituals.

Sky Burial

Sky burial is common in Tibet among Buddhists who believe in the value of sending their loved ones' souls toward heaven. In this ritual, bodies are left outside, often cut into pieces, for birds or other animals to devour. This serves the dual purpose of eliminating the now empty vessel of the body and allowing the soul to depart, while also embracing the circle of life and giving sustenance to animals.

Famadihana

"Dancing with the dead" best describes the burial tradition in Madagascar of Famadihana. The Malagasy people open the tombs of their dead every few years and rewrap them in fresh burial clothes. Each time the dead get fresh wrappings, they also get a fresh dance near the tomb while music plays all around. This ritual-translated as the "turning of the bones"-is meant to speed up decomposition and push the spirit of the dead toward the afterlife.

Water Burial

Many cultures, especially in Nordic countries, have embraced water in their rituals of choice for the dead, from laying coffins atop cliffs faced toward the water to actually using the water as a burial ground. Some set bodies adrift in "death ships," either along a river or sent out into the ocean, giving the bodies back to the gods or places most valued by the people of the area.

The Parade

Celebrating the life of the deceased can take many forms. A tradition from Varanasi, India, involves parading the dead through the streets, the bodies dressed in colors that highlight the virtues of the deceased (red for purity or yellow for knowledge, for example). In an effort to encourage souls to reach salvation, ending the cycle of reincarnation, the bodies are sprinkled with water from the Ganges River and then cremated at the town's main cremation grounds.

Tower of Silence

One Zoroastrian tradition requires vultures to keep its ancient burial ritual alive. In that tradition a dead body is believed to defile everything it touches-including the ground and fire-and raising a corpse to the sky for vultures to devour was historically the only option. Bull's urine is used to clean the body before tools, which are later destroyed, are used to cut off clothing. The corpse is then placed atop a Tower of Silence, out of the way of the living who could be tainted by it.

Ashes to Death Beads

While countless burial traditions around the world include cremation, South Koreans have taken it a step further by turning the ashes of the deceased into beads. These beads have a bit of a shine to them and come in an array of colors, from pink or black to turquoise. Placed inside glass vases or even open in dishes, the beads can then take center stage inside a home, a more decorative choice than a conventional urn. In a country where space is at a premium and cremation is becoming the only realistic choice for burying the dead, getting something beautiful out of the process gives loved ones a new tradition to embrace and an heirloom to treasure.

An Array of Filipino Traditions

We promised seven unique burial rituals, but, when it comes to the Philippines, there were just too many to choose from. The Tinguian people dress the deceased in the fanciest of clothes and sit the body on a chair, often placing a lit cigarette in the lips, while the Benguet people blindfold their dead before placing them in chairs at the entrance of the home. The Cebuano people dress children attending funerals in red to lessen the chance that they will see ghosts. The Sagada region features coffins hung from cliffs, bringing the souls of the dead closer to heaven, while people in Cavite often entomb the deceased vertically in a hollowed-out tree chosen by the person before death. The diversity of regions in the Philippines has given rise to a diversity of Filipino burial rituals that comes second to none.

© Jaroslaw Grudzinski/Fotolia

The news of a loved one's death hits every person differently. The aftermath of that news, then, takes unique forms the world over as cultures celebrate the life and honor the death of individuals in ways often singular to their culture. Let's look at seven distinct burial rituals.

Sky Burial

Sky burial is common in Tibet among Buddhists who believe in the value of sending their loved ones' souls toward heaven. In this ritual, bodies are left outside, often cut into pieces, for birds or other animals to devour. This serves the dual purpose of eliminating the now empty vessel of the body and allowing the soul to depart, while also embracing the circle of life and giving sustenance to animals.

Famadihana

"Dancing with the dead" best describes the burial tradition in Madagascar of Famadihana. The Malagasy people open the tombs of their dead every few years and rewrap them in fresh burial clothes. Each time the dead get fresh wrappings, they also get a fresh dance near the tomb while music plays all around. This ritual-translated as the "turning of the bones"-is meant to speed up decomposition and push the spirit of the dead toward the afterlife.

Water Burial

Many cultures, especially in Nordic countries, have embraced water in their rituals of choice for the dead, from laying coffins atop cliffs faced toward the water to actually using the water as a burial ground. Some set bodies adrift in "death ships," either along a river or sent out into the ocean, giving the bodies back to the gods or places most valued by the people of the area.

The Parade

Celebrating the life of the deceased can take many forms. A tradition from Varanasi, India, involves parading the dead through the streets, the bodies dressed in colors that highlight the virtues of the deceased (red for purity or yellow for knowledge, for example). In an effort to encourage souls to reach salvation, ending the cycle of reincarnation, the bodies are sprinkled with water from the Ganges River and then cremated at the town's main cremation grounds.

Tower of Silence

One Zoroastrian tradition requires vultures to keep its ancient burial ritual alive. In that tradition a dead body is believed to defile everything it touches-including the ground and fire-and raising a corpse to the sky for vultures to devour was historically the only option. Bull's urine is used to clean the body before tools, which are later destroyed, are used to cut off clothing. The corpse is then placed atop a Tower of Silence, out of the way of the living who could be tainted by it.

Ashes to Death Beads

While countless burial traditions around the world include cremation, South Koreans have taken it a step further by turning the ashes of the deceased into beads. These beads have a bit of a shine to them and come in an array of colors, from pink or black to turquoise. Placed inside glass vases or even open in dishes, the beads can then take center stage inside a home, a more decorative choice than a conventional urn. In a country where space is at a premium and cremation is becoming the only realistic choice for burying the dead, getting something beautiful out of the process gives loved ones a new tradition to embrace and an heirloom to treasure.

An Array of Filipino Traditions

We promised seven unique burial rituals, but, when it comes to the Philippines, there were just too many to choose from. The Tinguian people dress the deceased in the fanciest of clothes and sit the body on a chair, often placing a lit cigarette in the lips, while the Benguet people blindfold their dead before placing them in chairs at the entrance of the home. The Cebuano people dress children attending funerals in red to lessen the chance that they will see ghosts. The Sagada region features coffins hung from cliffs, bringing the souls of the dead closer to heaven, while people in Cavite often entomb the deceased vertically in a hollowed-out tree chosen by the person before death. The diversity of regions in the Philippines has given rise to a diversity of Filipino burial rituals that comes second to none.

# data[].attributes.attachment_link.title
7 Unique Burial Rituals Across the World

# data[].attributes.attachment_link.description
The news of a loved one's death hits every person differently. The aftermath of that news, then, takes unique forms the world over as cultures celebrate the life and honor the death of individuals in ways often singular to their culture. Let's look at seven distinct burial rituals.

# data[].attributes.attachment_link.readable_text
2020-04-21 14:49 来源：澎湃新闻·澎湃号·湃客

原创 SME SME科技故事

来源 The Occult Museum

作者 Occult Museum

翻译/整合 SME科技故事

每一种文化和宗教都有自己独特的诠释死亡的方式。在现代文明中，丧葬文化通常包含了死者遗体的展示，供死者的亲属及朋友凭吊。

无论如何丧葬文化都有其特殊的意义，不过因为文化的不同，从局外人的角度来看，有时会对其中的一些行为感到难以理解，比如说为什么要将充满艺术感并且很昂贵的盒子与死者最好的衣服一同下葬呢？

不过与接下来提到的丧葬文化相比，这些现代化的仪式反而显得不那么奇怪了。从用遗体喂食秃鹫到自我木乃伊化，以下是世界上最不寻常的13种丧葬习俗。

在巴布亚新几内亚的Menyama区，几百年来安加（Anga）部落一直在使用一种奇特的木乃伊化方式--将尸体进行烟熏。

在烟熏之前，遗体的内脏以及尸体产生的液体会被收集起来，涂抹在死者亲属的皮肤上。当地人相信通过这种方式死者就可以把力量转移到生者身上，而残留物则会被当作食用油。

完成烟熏后，这些烧焦的尸体会被吊在陡峭的悬崖上，得以俯瞰附近的村庄。这样死者就可以时刻俯视生者，守护着山下的村庄与人民。

作为僰（音同"博"）人在宜宾洛表最后的遗迹，悬棺在我国西南部是指那些悬在崖壁上的木棺。

历史学家仍然困惑于为什么这个古老的部落认为这是纪念死者的最好方式。不过这剩下的160多个被高高钉在崖壁上的棺材（这些年来有些棺材已经掉了下来）是400年前被明朝灭绝的僰人的唯一遗存。

许多文化中都认为身体上的痛苦和情感上的痛苦是有联系的，而西巴布亚新几内亚的丹尼人把这种联系发挥到了极致。

在他们的仪式中，当亲人去世时，家庭成员就要切除一根手指，以这种方式来抵御邪恶的灵魂，同时通过身体上的痛苦来表现情感上的痛苦。

时至今日这虽然已经不被法律所允许，但部落里比较年长的成员仍然会表现出和这种野蛮行为有关的迹象。

世界上许多文化都包括了食人文化，不过大多数是通过丧葬习俗表现出来的。从吃人肉到磨骨头，在新几内亚、巴西、澳大利亚以及世界各地的其他地方，人们都会参与这种食人仪式。这通常被认为是与逝者进行身体连接的一种方式。

比如生活在亚马逊雨林的亚诺玛米部落相信，通过食用死去部落成员的骨灰，可以使他们的精神在世世代代间长存。

翻尸换衣仪式，意为"把亲人的骨头挖出来，用新的裹尸布包起来重新下葬"，这是马达加斯加的习俗之一。每七年左右，这一族群就会打开他们家族的墓穴，挖出祖先的尸体以加速其腐烂。

在他们的文化中，腐烂被视为进入来生的关键一步。人们用新布将挖出的尸体包裹起来，然后和它一起随着音乐起舞，并且将献祭动物的肉分给客人和家庭成员。

这个节日被视为一种庆祝他们所爱的人的方式，并且体现了亲属关系的重要性，即使在亲人死后。

在藏传佛教文化中，尸体被认为不过是一个空容器，死亡只是不灭的灵魂与陈旧躯体的分离。许多佛教徒把活人看得比死人重要，因此决定让野生动物吃掉他们的尸体。同时他们认为以喂养另一种生物作为生命终章的行为，是一种最尊贵的布施。

天葬至今仍在进行着，超过80%的藏传佛教徒会选择这种埋葬方式。

殉葬是印度的一种丧葬礼俗，曾经一名丧偶的印度妇女因为要与她已故的丈夫一起被火葬，被活活烧死。除此之外殉葬还存在其他形式，包括为了和丈夫一同下葬而被活埋或淹死。

当地普遍认为这是女性奉献和牺牲的最终形式，历史上曾有许多妇女被迫殉葬。不过现在印度已经禁止了这样的行为，但类似的做法在不同的文化及文明中都可以看到。

和印度寡妇的命运类似，维京人有他们自己的殉葬礼仪。只不过在他们的文化中，贵族奴隶取代寡妇成为陪葬品。

被选中的奴隶被迫与部落里的每个男人发生性关系。最后她被勒死或者刺死，并与主人的尸体一同在燃烧的船上漂流，确保她在来世像生前一样忠诚地侍奉她的主人。

索罗亚斯德教有一个与死者有关的奇特仪式。他们认为接触过遗体的东西都是不干净的，于是他们会用牛尿清洗身体，以确保所有的坏灵魂都被赶走。在亲人们以无接触的方式对死者表达了敬意之后，尸体就会被秃鹫吃掉。

这样的仪式很奇怪，但尸体是最常见的疾病载体之一，所以其实也不难理解一个文明是如何发展出这样的仪式以及对死者的耻辱感。

这是存在于洛杉矶的一种不寻常的现代葬礼习俗。相比于坐在教堂里祷告，直接在汽车驾驶座上凭吊显然是一个更好地选择，而且更节省时间。

这种葬礼通常在防弹玻璃后面举行。上世纪80年代的墓地枪击事件使帮派成员不愿聚集在一起参加葬礼，因此这种免下车的葬礼在帮派成员间十分流行。

澳大利亚的土著人会把死者的尸体放在露天，让它在树叶和泥土下腐烂。这一过程中尸体产生的液体经常被涂抹在孩子身上。当地人认为通过这种方式，可以将死者积极良好的品质传递给儿童。

在这之后，剩下的骨头会被放在洞穴里或挂在家人的脖子上，作为对死者的纪念。

图腾柱是美国印第安人的标志性雕像，但它们背后的意义不仅仅是美丽的装饰。

一些居住在北美的印第安海达族人会把死者的尸体压碎，直到它们能装进一个小盒子里。然后将盒子放在图腾柱中，并摆放在死者家门前，以驱赶邪灵。

即身佛（Sokushinbutsu），意为"把自己变成木乃伊"，日本佛教徒在11世纪到19世纪之间曾有过这样特殊的仪式。

这种自我木乃伊化的行为要求僧人将体内的脂肪全部去除，所以在死前3000多天他们就开始准备了。在这期间僧人坚持用松针、树脂和种子等来严格控制饮食。

一切准备就绪后，当事人会进入一间石屋，慢慢减少直至停止所有的液体摄入，从而使身体脱水和所有器官萎缩。僧侣们会在冥想中死去，他们的身体会很自然地保存下来，就像一个皮肤和牙齿都完好无损的木乃伊，不会腐烂。

http://www.theoccultmuseum.com/13-bizarre-death-rituals-around-world/

原标题：《不抬棺也很奇特，13种世界上不寻常的丧葬习俗》

# data[].attributes.attachment_link.title
不抬棺也很奇特，13种世界上不寻常的丧葬习俗_湃客_澎湃新闻-The Paper

# data[].attributes.attachment_link.description
2020-04-21 14:49 来源：澎湃新闻·澎湃号·湃客 原创 SME SME科技故事 来源 The Occult Museum 作者 Occult Museum 翻译/整合 SME科技故事 每一种文化和宗教都有自己独特的诠释死亡的方式。在现代文明中，丧葬文化通常包含了死者遗体的展示，供死者的亲属及朋友凭吊。 ...

# data[].attributes.attachment_link.title
【一空网】揭秘世界各地的丧葬习俗（上）

# data[].attributes.attachment_link.description
一空,一空网,世界各地千奇百怪的殡葬方式

# data[].attributes.attachment_link.readable_text
世界丧葬方式，流行于各地，一般是把人的遗体先装在棺材里，然后再把棺材埋于土中，有的会立坟墓，有的则没有。在西欧，莫斯特期墓葬是所知最早的土葬。在 中国 ，土葬已被火葬逐步取代。土葬占用的空间较大，尤其是在日本和欧洲较大的城市，现在出现了空间不足的问题。拿东京举例，传统的土葬墓穴极其昂贵，在伦敦，甚至提出了旧式的"双层"墓葬。

火葬

现代主流下葬方式，用火把尸体烧成骨灰，然后安置在骨灰瓮中，或撒于水中、空中，甚至以火箭射上太空。印度教、佛教盛行火葬，其中以佛祖释迦牟尼，圆寂后火葬留下舍利子而闻名于世。从20世纪开始，火葬在世界各地被提倡，以节约土地资源，但部分种族有其自己的偏爱和禁令。现时中国大陆火葬比例为53%，美国为26%，英国为70%，日本则超过90%。

水葬

世界上最古老的丧葬形式之一，有漂尸式、投河式、撒灰式。漂尸式即是将死尸置于专门制作的死亡船上，任其在江、河、湖、海中漂流。在西方一些国家，人们认为水是不朽的，所以许多政府首脑和杰出人物、民族英雄死亡时，就采用此种葬法。投河式在中国古代和现在西藏地区比较常见，即是将死尸背到河边肢解后，投入河中，或将尸体用布匹包捆后，坠上大石块抛到河中。

风葬

又称露天葬，是一种著名的风化殡葬方式，包括崖葬、树葬、洞葬等。崖葬又叫悬棺葬，流行于中国古代西南少数民族地区，即是将尸体装入棺材，然后把棺材放置在开凿好了的山崖峭壁上。古代树葬常见于中国东北和西南少数民族地区。现代树葬是将骨灰深埋在一棵指定的树下，或者把骨灰撒在土壤里，上面种上一棵树作为纪念。洞葬则以甲定洞葬为代表。

天葬

藏族的一种传统丧葬形式，人死后把尸体拿到指定的地点让秃鹫（或者其他的鸟类、兽类等）吞食，天葬核心是灵魂不灭和轮回往复，死亡只是不灭的灵魂与陈旧的躯体的分离，是异次空间的不同转化，西藏人推崇天葬，是认为拿"皮囊"来喂食胡兀鹫，是最尊贵的布施，体现了大乘佛教波罗蜜的最高境界-舍身布施。天葬受法律保护，现场禁止拍照、摄影、围观！

海葬

世界各国丧葬方式之一，隶属于水葬，但海葬程序更复杂，两者仪式不同，各有起源和历史。海葬起源于北欧海盗，最初的仪式十分地简单，它以小船载尸，挂上风帆，乘着落日的余晖，驱使西行，任其在大海中漂游。后来在逐年的演边中，便为军队所用，早年，船、舰上人员死亡的时候，若尸体无法运回陆地安葬，他们则会在海上举行海葬仪式，有严格的流程。

干葬

干葬是许多葬俗中比较特别的一种入葬方式。多为高贵的人，或者富有的人选择的一种葬法。它最著名的代表就是"木乃伊"，采取特殊的处理方式，让尸体经过干化处理。这种葬法在沙漠地区盛行，如古埃及国王葬法。在其它地区也存在，如中国青藏地区的"塔葬"，就是干葬的表现。这种葬法一般带有明显的宗教色彩，期望死去的人会在将来复活或者能够转世。

二次葬

十大世界丧葬方式之一，又名捡骨葬、洗骨葬、收骨等，即是将死者的尸骨进行两次和两次以上的埋葬，是最古老的葬俗之一，延续至今，流行于日本琉球，越南北方，北美印第安人地区，中国福建、台湾、香港、江浙、安徽、两广等南方地区。在我国，二次葬属于风水堪舆文化，南方潮湿，虫蚁又多，棺木容易朽坏，实行二次葬是为了更好地保存先人遗骨。

船棺葬

以独木舟形棺木为葬具的下葬方式称为船棺葬，船棺有两种类型：土葬船棺和海葬船棺。船棺形体像一只小船，一般长二至三米，宽半米多，分为头、尾和舱三部分，头尾翘起。在中国，船棺葬可追溯至春秋时期。另外在东南亚和太平洋一些岛屿也流行过此种殡葬方式，如越南海防等地发现有船棺墓，婆罗洲有船形棺，所罗门群岛的重要人物也用船棺葬。

翁棺葬

古代入葬方式之一，以瓮、盆为葬具，常用来埋葬幼儿和少年，个别成人也有用瓮棺，一般用2或3件较大的陶器扣合在一起，多数埋在居住区内房屋附近或室内地面下。瓮棺葬的葬具一般是日常使用的陶器，底部一般钻有小孔，作为死者灵魂出入的地方。无论是幼儿瓮棺葬或是成人瓮棺葬，随葬品一般较少，多则几件，少则一件，或没有随葬品。

冰葬

这是北美爱斯基摩人的葬俗。老人患病后感受到将死之时，便会对儿子说自己想要睡觉，需要一张兽皮，儿子会意，即准备一个冰洞，让父亲躺进去，用兽皮盖好，然后用冰块封住洞口，父亲便安然死去。五天后，儿子需在冰洞上方挖一小孔，认为这样父亲的灵魂便可离开冰洞，升入天堂。现代的冰葬，即是指在零下196℃的低温下利用液态氮气储存死者遗体。

绝尸葬

世界各国丧葬方式之一，主要流行于大洋洲圣克里斯托巴尔岛等多个地区。当地人认为死人的精灵会在村中游荡、作祟；因而，人死后，举行过葬仪准备下葬的时候，要将尸体加以捆绑。有的是用绳子把死者脚指缠死，也有的是用席子把尸体包裹扎缚，然后，再埋入墓穴。认为这样死人的精灵就很难出来扰乱村民的生活。

伊参伯

印尼玛雅安民族的古老葬俗，即是将死去不久的尸体进行二次火化。举行一次"伊参伯"葬礼往往要历时7天7夜。首先根据性别的不同，将尸骨挖出来后会作不同的包装处理。然后宰牛，宰牛有程序，最终用长矛、棍棒将水牛敲打、刺死。然后举行烧骨仪式。这些仪式历时6天，到第七天时，死者家属再次祈祷、哭泣，与死者告别，期望将其送往天国。

生态葬

随着社会的发展，土地资源日益紧缺，环保生态葬也成为一种趋势，但相对于传统殡葬方式来讲，生态葬离着整个社会的完全接受，还有很长一段距离。生态葬具有环保、节能和成本低等特点，可分为花葬、草坪葬、壁式葬、环保葬等。目前我国 北京市、 深圳市 正在推行这一安葬方式，并且制定了相关的减免或奖补政策，而武汉已有5000余例生态葬。

研究声明： 世界十大下葬方式榜单中，maigoo网编辑主要依据全球多个地区下葬方式的普及度、知名度、合法性等相关信息，并综合参考互联网相关排行榜进行总结。榜单仅供参考，如有疑问，欢迎在末尾评论/交流。我国地域广袤，下葬方式有多种，《殡葬管理条例》等法律法规针对丧葬各环节均有明文规定，请依法下葬。

# data[].attributes.attachment_link.title
世界十大下葬方式 世界各地安葬形式盘点 最独特的丧葬方式有哪些→MAIGOO生活榜

# data[].attributes.attachment_link.description
世界丧葬方式，流行于各地，一般是把人的遗体先装在棺材里，然后再把棺材埋于土中，有的会立坟墓，有的则没有。在西欧，莫斯特期墓葬是所知最早的土葬。在 中国 ...

# data[].attributes.body
The idea is that people can recognize the inevitability of death, but can also face it openly, let go of it and take a rational and peaceful view of death and separation.

So the audience I wanted to reach would be young people's psychological education, knowledge of funeral customs, understanding of the concept of death, and adjusting to the loss of a loved one.

As well as perhaps targeting the elderly, a group that is more anxious and fearful than others, this topic might help them to lighten their minds and to live their old age in peace.

# data[].attributes.body
Before the tutorial, I already knew that my problem was that I hadn't separated some of the main points that should have been there, but was so eager to present all the information that the audience for the story and the ideas expressed would be somewhat confused.

After talking to my tutor, I was able to clarify my thoughts and find the point I wanted to make, which was to be educational and to comfort people as they face the pain of parting due to death.

I will reorganise my version of the story to make it more focused.

# data[].attributes.body
After making some initial attempts at stop-motion animation, I pondered whether I wanted an exciting sense of form or was more interested in conveying my ideas to the audience. After thinking about it, I decided to go for the latter, as I wanted to share the power of my words in a picture book. I hope that my story can be seen by a wider audience

# data[].attributes.body
My initial intention was to show my complete exploration process, broken down into several steps. When I was thinking about how to articulate the dysentery with images and make sense, I found it difficult to pull them together.

And after I did a combing, I reflected that I was trying too hard to be all things to all people, trying to express everything, and instead it seemed like a lot of information and a lot of clutter throughout. I'm still thinking about how I can fix that and make my whole story seem more startable and paced.

# data[].attributes.body
To my relief, these two phases of my research have really helped others in their lives. My grandmother's long time friend passed away suddenly and she was very sad this time, I discussed with her the whole process of death and the research I had put together and it eventually gave her a lot of relief, it was something that gave me a sense of achievement and confidence that my work would indeed help people and I will be putting together my final work!