Hunter Jennifer
School of Nursing, University of Missouri-Kansas City, 64108, USA.
Omega (Westport). 2007;56(2):153-73. doi: 10.2190/om.56.2.b.
A bereavement ritual observed during anthropological fieldwork in Peru gives basis to this article which asserts that bereavement has become an incomplete rite of passage. The article reviews the role of ritual and rites of passage, examines other anthropologic examples of death and bereavement rituals, and identifies the lack of post-funeral ritual for many bereaved individuals in the United States. While funerary rituals which end with the funeral and burial of the dead are helpful in providing immediate structure for the bereaved, they are not congruent with the long-term emotional needs and reconstruction of meaning within grief. The author acknowledges value of both private ritual and reunions of the community of mourners, and recommends that bereavement counselors and/or the funeral industry offer to help bereaved construct a "ritual of remembrance and new meaning" after time has allowed them to move along in meaning reconstruction processes of making sense, finding benefits, and identity change.
在秘鲁进行人类学田野调查期间观察到的一种丧亲仪式为本篇文章提供了依据,该文章认为丧亲已成为一种不完整的人生过渡仪式。文章回顾了仪式及人生过渡仪式的作用,审视了其他有关死亡和丧亲仪式的人类学实例,并指出美国许多丧亲者缺乏葬礼后的仪式。虽然以死者的葬礼和埋葬告终的丧葬仪式有助于为丧亲者提供即时的架构,但它们并不符合丧亲者长期的情感需求以及悲伤过程中意义的重建。作者认可私人仪式和哀悼者群体团聚的价值,并建议丧亲辅导员和/或殡葬行业在丧亲者经过一段时间进行意义重建过程(包括理解意义、寻找益处和身份转变)后,帮助他们构建一个“纪念与新意义仪式”。