The Taboo Subject Of Death

The Taboo Subject Of finaleThe Oxford English dictionary defines Taboo as cosmos a social or apparitional custom placing a ban or restriction on a particular thing or topic. The Adjective added to that definition was banned or restricted by social custom ( Oxford University Press 2001, 2002, 2005, 2006). For many people, remnant is a tabu p revokeant in spite of the fact that it is of ecumenical concern, precisely is this statement necessarily true across cultures and countries? This essay provide explore two the topical statement and the question. We forget look at demise from a brief historical context and how, if at all, the loss of sequence has altered the perception and the acceptance of demolition. We lead take a look at two research stu excretes undertaken in the United earth and in the United States and on that pointfore look at New Zealands several(a) multi heathenish society. Does a different cultural perspective of demise potpourri when absorbed i nto a occidental culture? We will excessively show up that whilst shoemakers function is still a verboten publication in rough cultures, it is more(prenominal)(prenominal) the inability of people to be comfortable in traffic with the terminally ill and our awkwardness in accepting that wipe forth is the fatal end to our physical brio as we k repair off it. Coupled with this, is the fearfulness of the great unknown and these three factors combine to contri besidese to our unwillingness to blabber about of oddment, kind of than terminal being a restrict battleground per say. The fact is, is that we just dont know how.Space is oft ms set forth as the final frontier. But could death be defined in spite of appearance the aforementi iodined(prenominal) context? Often, the subject of death is easier to discuss in general ground rather than on a individualized level. Some of the factors that may let reason to this argon as keysDeath in the media may often be portrayed as being violent, traumatic or speedy. This figure of speech usually involves more or less disaster or trauma in narrate to become news meritable. In contrast, most real-life deaths are usually un-newsworthy, but this may lead to the developing of a stereotyped situation of death that relates to the media image, rather than reality. To mean solar day death is non usually encountered on a someonealized level as frequently as history portrays, or in some other cultures outside of our western world. Science has reduced the incidence of infant mortality and on that point is a greater perception that engineering science will also prolong our life as well. There is a reduction in the spiritual view of an afterlife. Death may now be seen as a final event and hence, becomes a more difficult subject to discuss. Families now tend to be separated and there are not the same concomitant systems as in the past. variant bereavements and factors brook affect a persons accep tance. Denial protects the individual from the initial mend of the loss. not just the individual, but whole groups and societies deny. From a historical perspective, bingle dejection begin to see how patterns ofDenial at heart societies changes over time and influences the present. * Lendrum, S. Syme, G. Gift of Tears, (second edition, 2004).During the period of the great Roman Empire, death was common take aim and more often than not, a public spectacle. The question was not of when they would die it was more one of how. Would it be through natural causes, or, if their crime was worthy of such a death, crucifixion or rotting in some Roman dungeon. Maybe they would be promoted to the position of Gladiator. At least past they would only own to hardihood war chariots, lions, or the choice of a blood thirsty crowd if they survived at all. And the Roman Legion was not untold better.In Medieval times, death was perceived as a much greater presence than in todays societies. Not surprisingly, life foresight was about half of that today. People had to be prepared to verbal expression death. And death was more seeming to be violent, cruel and extremely painful. *Lendrum, S. Syme, G. Gift of Tears, (second edition, 2004).Death was unpredictable and uncontrollable. People had to lie with a greater awareness of death around them and of their own mortality. There was eer the constant reminder of death in the midst of life. One could not deny the existence of death and were forced to be more prepared to meet their deaths than today.In the make it century death crossed over two distinct boundaries. With the natural event of World Wars 1 2, Vietnam, Korea, China, Afghanistan and China, you had the violent deaths of both combatants and civilians alike. Civilians had to try and carry on with their racys as best they could and at the same time, knowing that this day could be their last. And for those left at post, it wasnt overly better. Not that they were o penly threatened with death, but had, to a certain extent, live with a living(a) death. trying to live a reasonably normal life, yet constantly living in the fear of whether or not their loved one would return.Admittedly, death within the context of the above is portrayed in somewhat violent and changeable terms but throughout, there are three poignant observations that reverse1/ There are those that live with death face to face on a daily basis.2/ There are those that live in a somewhat removed position from the turmoil of what is happening. Not isolated but knowing that at some stage they will prolong to face reality.3/ Death is something that we will all face head on. The question is, do we acknowledge our mortality and learn to be open about it, or do we hide from the reality and slenderize our innermost fears?In their book Awareness of end, Glaser and Strauss (2005), researched the average Americans military strength to death and dying. One key point that they set in mot ion was the strangely paradoxical emplacement that revealed itself. Whilst Americans were seemingly able to accept that death was an bothday affair in that on a daily basis, newspapers confronted the brutal fact of death nowadays (from front page headlines to back page funeral notices, someone was al musical modes dying somewhere), they generally seemed to prefer to jaw about a particular death rather than about death in the abstract.Characteristically, Americans are unwilling to talk openly about the process of dying itself and also prone to not telling a dying person that they are dying. This, in part, is a moralattitude life is preferable to whatever may follow it. One should not look forward to death.Feifel, H. Death, (as cited in Farberow, N.L., 1963).Social and psychological problems involved in terminality are perhaps most acute when the dying person knows that they are dying. For this reason, Physicians in America are quite loath(p) to disclose threatening death to t heir patients. Fieifel, H. Death, (1961, p 17).The problem of awareness is authoritative as to what happens both to the dying patient and to the people who give medical exam and nursing care, as well as those supporting the patient. Whilst one view of awareness is a technical one should the patient be told they are dying and what is to be done if they dont know or only suspect, there is also a moral one involving professional ethics, social issues, and personal values. Should a dying person be denied the opportunity to make public security with their conscience and with their God, and to settle their affairs and provide for the future of their family? Do they discombobulate the right to control their style of dying, much as they controlled their style of living? Does anyone have the right to withhold such information? Fulton, R. Death and Self, (July 1964)In their article titled Dying Conversation Death remains a taboo subject among Brits (25th Sept. 2002), Norwich Union wrote the followingDeath is a taboo subject when it comes to conversation. The topic is the most avoided conversation item for around 1 in 5 people nationwide. Women feel more at relief discussing the subject than men.Research also revealed that.Death is seen as less of a taboo by the youngest (16 24) and oldest (65+), than all other age groups, while religion was the tumidgest conversational taboo among the 30 something group..Both death and sex are considered equally taboo subjects by woman..Death is seen as the biggest taboo by 24% of Londoners far more than anywhere else in Britain..People in the Northwest are the most likely to openly discuss death only 12% of people asked described death as the biggest taboo.Forty eight percent of people questioned also said that they were treated differently by others after their friend or loved one died and nearly 54% said advice on how to support someone who has suffered bereavement would be useful.Research showed that 2 out of every 3 peo ple in the UK have lost either a close family member or a friend in the last 3 years yet as a nation, we still find it extremely difficult to discuss death and to cope with bereavement.Does culture have any direct influence on how people handle death? In many cultures, there are taboos surrounding death do not touch a dead body least you inherit the disease do not cremate the body as then the spirit will not rest and will return to dun (the family). But are these taboos about openly discussing death or except cultural beliefs as to how to treat the deceased. And what happens to such culture when absorbed into another, large culture? Such is the case within New Zealand where the country boosts one of the highest cross cultural populations in the western world.For example and from a Maori perspective, wicked illness, dying, death and grieving are among the most sacred and important in Maori life. Sanctity (tapu), Ceremony (kawa) and Language (reo), are intertwined in all of Maor i life and traditions, and held in the highest regard. Unity, harmony and balance are central to their culture and are maintained through the systems of customary practices and the law of Tapu.For the Maori, serious illness or the process for a terminally ill person is very much a living, family (Whanau) affair. Relatives and friends gather daily beside the patient, either at home or at the hospital, each providing spiritual, moral, emotional and physical support for the patient and for the family. The interests of the patient and family are of paramount concern.Karakia (prayers and incantations) are an integral part and often both traditional Maori and modern Christian believes are combined and whilst traditional meliorate practices are still practiced, acknowledgement is given for the place and role of scientific medicine.Without great expansion on Maori culture and even given the flowing cultural climate, Maori traditions and practices continue to be an integral part of Maori life and will undoubtedly continue to be so. It is, perhaps, one of the truly sacred and time honoured cultures that have withstood the test of time in what is basically, a inviolable western culture. Maori do not appear to have any taboos when it comes to the overall perspective of sickness andDeath. In fact, they seem to embrace and encompass it within their Tapu and Kawa.Keene, L. A race nearly lost, (1989, June). Ngata, N.P. Death, dying and grief a Maori perspective, (1986).Other cultural groups within New Zealand have very similar views and practices in their attitude towards death and dying. In the case of either serious illness and/or in dealing with the terminally ill, it is very much a strong family time with both practical and spiritual/moral support being on constant avail.Of one major exception is that of the Niueans. For them, death is regarded as taboo. Discussion of death amongst themselves or with the dying is forbidden unless the dying raises their impending deat h. However though, within the same context, the family and friends of the dying/seriously ill person will maintain a constant bedside vidual.People have always grappled with the meaning of death. This was probably mitigated during the Middle Ages by a belief in an afterlife a belief that death was not the end and that the soul moved to another place. Christianity and other faiths expand on this belief.This botheration about death has lead to shame and embarrassment and an avoidance of talk of the town or writing about death. Euphemisms are often used, especially when lecture to children. Such euphemisms as Snuffed it Kicked the bucket Passed away/on Pushing up daisies all serve to distance ourselves from the effects of death. We experience great irritation in attempting to talk to the terminally ill, even if they are family. Out of cut back awkwardness, we may say nothing at all and in doing so deprive both ourselves and the dying person of physical touch, words of comfort, an d the learning and emotional connectedness that we all desire. The very words and the valuable cogent evidence of our affection and tenderness go unsaid. Hockey, J. (1990, as cited in Lendrum, S. Syme, G., 2004).Freud et al, (as cited in Lendrum, S. Syme, G. 2004), pointed out the connection between the fear of death and the feeling of guilt. Putting into a simple example, Adam and Eve were immortal in Paradise but once they had sinned, became mortal and were condemned to die. That death was punishment for evil committed. The notion that death is a punishment could be used as a way of trying to make sense of death. This same notion could also have contributed to our fear of death and in turn, our guilt.Guilt is a strong emotion that is almost always experienced both by the dying and by those who survive. Not only are the feelings of if only I had.., I only wish that I .., experienced, but even in death, the deceased can be tainted with guilt by those who can find no better way o f dealing with their own guilt and fears..Aids is caused by promiscuity..serves them right An awareness of this might allow us to understand the value of excuse and forgiveness.As a personal comment, I have experienced more than 15 deaths in my 53 years of life. These include both of my stomach Parents (I was adopted at birth), My Parents, My first real girlfriend (as a answer of a plane crash), and numerous motor vehicle accidents involving death where I just happened to be first on the scene. In particular, I bow out the deaths of my Father and Mother.My Father died as a result of lung cancer, at home in 1968. I was 12 years old. Throughout the period of 8 months including major lung surgery, my Mother never once said anything to myself or my fellow about Dads impending death. In fact we didnt really comprehend it until the day that Dad wasnt at home anymore and the house was totally silent.My fix died from cancer in a Hospice at Lower Hutt. I was 34 and in my first marriage . Mum had been living with my then wife and me for 6 months prior and when she finally died, I wasnt even present. I had struggled to talk to her or even my wife of her death and took solace in alcohol big time.In conclusion, throughout the research of this topic I have found that there are certainly some situations and circumstances in which the subject of death is taboo. However, I am personally of the belief that it is not that the subject is taboo per say it is more the case of that we just dont know how to converse of, let alone handle death. Society is slowly changing in both the dialogue of, and the acceptance of death on deaths terms, but in saying that, I firmly believe that we, as New Zealand Europeans, can learn a lot from the vast array of other cultures within our country. The question is..Do we want to