User:Nezy b muntangah/sandbox/the endings

'' Death is defined as the cessation of all vital functions of the body including the heartbeat, brain activity (including the brain stem), and breathing. Human beings undergo different experiences and react to them in different ways. Yet, unavoidable part of everyone’s life is its end. The better we understand this this inevitable event and the event and the more wisely we approach it, the more fully we can live until it comes Death is a biological fact, but it also has social cultural, historical, religious, legal, psychological, developmental, medical, and ethical aspects and often these are intertwined. Customs and attitude surrounding death are shaped by the time and place in which people live. Cultural aspects of death include care of and behaviour toward the dying and the dead. The setting where death usually takes place, mourning customs and rituals Death comes in many forms, whether it is expected after a diagnosis of terminal illness or an unexpected accident or medical condition. EUTHANASIA Euthanasia is painlessly ending the lives of individuals suffering from chronic, incurable diseases or have severe disability. Also used on life-sentence serving prisoners. It is also known as ‘easy death’ or ‘mercy killing’ There are two types: Passive Euthanasia – withholding of available treatments such as life – sustaining devices. Active Euthanasia – deliberate death induction by injecting a lethal dose of a drug. Usually used on prisoners. DEATH AND CULTURAL CONTEXT Although death and bereavement are universal experiences, they have a cultural context. Customs concerning disposal and remembrance of the dead transfer of possessions, and even expression of grief vary greatly from culture to culture and often are governed by religious or legal prescription that reflect society’s view of what death is and what happens afterwards In Tonga culture for example, As soon as the death has occurred all family members will be notified, nowadays often by a radio message and they are supposed to come to the funeral, no excuses. For friends or distantly related members it is enough that they come, pay their respect to the dead, bring a small gift for the widow (or whatever the case may be), have their share of food and then leave until the actual burial. The household of the deceased is supposed to provide a meal or meals if it takes long, to all mourners. In case of a large family this is a huge and expensive operation with big and tons of food. Closer family will bring traditional gifts, and are supposed to stay till the end of the funeral (night vigil). Usually a big tent or grass thatched shelter is erected in the yard, and there the people sit the whole night singing religious songs. CLOTHING The influence of Christianity on Tonga (Tonga culture) is seen in the black clothing worn by mourners during the mourning period. The period of mourning, and thus the obligation to wear black, differs depending on how closely related a mourner is to the deceased. For an acquaintance it may be a few days; for a distant relation it may be a few weeks whilst for close relatives the mourning period may last for up to months. BURIAL ITSELF The burial itself starts with a church service, the reverends, priests, or pastor will present a sermons. After that all parade to that cemetery where the family has a piece of ground. A brass-band may lead the procession. If it is a high ranking civil servant, it will be the police brass-band.

Meanwhile, men and boys of the family have dug a grave, and the coffin is lowered in there. Nowadays the grave is usually sealed with concrete. After that all leave, although the closest relatives may stay at the grave for the next 10 days. CHEWA TRADITIONAL FUNERAL Funeral of a Nyau A ‘nyau’ is a traditional dancer considered to be a spirit. 1.	The body is isolated and put at the center of the deceased’s home. Traditional ornaments are put on the deceased 2.	At a traditional nyau funeral, the hair of the wife but not the concubines is cut 3.	The widow/widower has to be in black for a year for proper mourning, 4.	The fellow nyau’s come to the funeral house at night, burial chants are passed over the grave before the body is lowered 5.	Memorial is called ‘chiliza’. 6.	During the one year memorial, wife’s head is shaved again, has to wear her black apparel from the funeral at the memorial. 7.	They have to chant before the tombstone is put. After the memorial, wife is stripped of black apparel and released from her husband’s spirit and she can move on.

TONGA TRADITIONAL FUNERAL 1.	The coffin of the deceased with the body is put next to the bedroom where he sleeps with his wife. 2.	Kept there for 3days, drums called ‘ngoma yabukali’ signals a death in the village. 3.	The wife is bathed in herbs to cleanse her body from the spirit of her husband and vice-versa. 4.	‘Kuyabila’ at a funeral is one way of pleading with ‘Chilenga’. 5.	To console the bereaved and to give wisdom to those left behind. 6.	‘Kuzemba’ is a punishment administered to the widow or widower which is running for some distance back and forth. NGONI TRADITIONAL FUNERAL 1.	Immediately after the announcement is made there is a moment where the men stand and cry which is led by the village headman 2.	“Mayi bababe” which is a way of crying 3.	An animal must be slaughtered usually a cow 4.	‘Ngubo’ traditional dance done by the wives of the late at a funeral 5.	And the wife is covered on the face with a cloth or blanket 6.	Sticks are beaten on the skin of a cow as it acts like a drum 7.	Beer ‘nkhomboti’ is fed on 8.	The wife and friends of the wife crawl everywhere during the funeral

IGBO TRADITIONAL FUNERAL Death of the ‘Nze’ (Chief) 1.	The Igbo people have a 3 day wake-keep 2.	The “Nze” is buried on a chair with his staff of office in hand 3.	The women get their hair cut by the ‘ummuada’ to show respect for their late husband 4.	The widow either wears black or white attire during this time 5.	Mourning lasts for 6months to a year.

A DEVELOPMENTAL PERSPECTIVE ON DEATH There is no single way of viewing death at any age; attitude towards it reflect their personality and experience as well as how close they believe they are to dying. Still, broad developmental differences apply. As the timing of events model suggest, death probably does not mean the same thing to an 85 year old with excruciatingly painful arthritis, a 56 year old woman at the height of a brilliant legal career who discovers she has breast cancer; and a 15 year old who dies of an overdose of drugs. Typical changes in attitudes toward death across the life span depend both on cognitive development and on the normative or no-normative timing of the event. Childhood

According to Berger (2008), "the meaning assigned to death either the person’s own death or the death of another person--depends partly on cognitive maturation and personal experience" (p. 755). Dying children often fear abandonment of loved ones, especially the parents, more than they fear the idea of death itself. Experts suggest parents and loved ones maintain constant vigil with sick children to eliminate this fear and loneliness (Berger, 2008). Children experience death and mourn in a variety of ways, so when they lose a parent, sibling, or other significant person or pet, any signs of mourning should be addressed (Berger, 2008). Even children at age two may have some understanding of death although with their limited experience of life, their perspective is unlike that of older children and adults. At any age, adults should be attentive to children's concerns and validate their experiences (Berger, 2008). Adolescence

Death and dying are extremely sensitive issues during adolescence (Neuspiel & Kuller, 1985). Although many teens are morbidly fascinated by death, experiencing the death of a loved one die during this time, or facing death themselves can deeply impact their psychological state of mind and have a long-term effect on their fundamental perception of life. During this stage of development, when adolescents may appear fearless, risk-taking behavior increases, and death is romanticized, a direct experience of death or the prospect of dying, alters their sense of reality (Neuspiel & Kuller, 1985).

Adulthood

Once individuals enter responsible relationships with work and family, there is a major shift in attitudes of death and dying (Berger, 2008). Adults have no romantic notions concerning death, and it becomes a dreaded experience. Responsible adults leave risk-taking behavior behind and make changes in their lives, which will accommodate personal longevity. According to Berger (2008), between the ages of 25 and 60, even for the terminally ill, their worries are not because of the idea of dying, but the concern of leaving business and relationships incomplete. The death of friends and loved ones during this time is unacceptable and many have trouble realistically facing such losses.

Late Adulthood

According to many developmentalists, a healthy acceptance of one's own mortality is a sign of a positive and stable mental state during the later years of the lifespan. Completing affairs such as wills and health proxies is not a sign of giving up, but accepting the inevitable, and finding a sense of completion in worldly affairs. Once these matters have been finalized, many of the elderly continue to maintain their health and independence with a positive outlook. At any age, "it is important to remember that grieving is a constructive process that results in a transition from one set of roles to another" (Wass & Myers, 1982, p. 135). This transition, although normal can be painful whether one is grieving for oneself or for others. Causes of death Death can occur at any point in human life span Prenatal — miscarriage, stillborn Infants — SIDS: leading cause of infant death in United States Childhood — accidents or illness Adolescence — motor vehicle accidents, suicide, and homicide Older adults — chronic diseases Attitudes toward death at different points in the life span Honesty may be best way to discuss death with children Don’t see death same as adults do; don’t understand it About age 9 — sees finality and universality of death Explain in simple physical/biological terms to pre-schooler Be sensitive/sympathetic, encourage feelings/questions

References

Berger, K. S. (2008). The developing person through the life span (7th ed.). New York: Worth Publishers.

Busse, I. W. (1968). Viewpoint: prejudice and gerontology. The Gerontologist, 8(2), 268-290 doi:10.1093/geront/8.2.66

Butler, R. N. (1969). Age-ism: another form of bigotry. The Gerontologist, 9, 243-246. doi:10.1093/geront/9.4

Neuspiel, D. R., & Kuller, L. H. (1985). Sudden and Unexpected Natural Death in Childhood and Adolescence. Journal of the American Medical Association, 254(10), 1321-1325. doi: 10.1001/jama.1985.03360100071016

Nuessel, F. H. (1982). The language of ageism. The Gerontologist, 22, 273-276. doi: 10.1093/geront/22.3.273

Wass, H., & Myers, J. E. (1982). Psychological aspects of death among the elderly: a review of the literature. The Personnel and Guidance Journal, 131-137.

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