Explain common perceptions and attitudes toward death
Bereavement refers to outward expressions of grief. Mourning and funeral rites are expressions of loss that reflect personal and cultural beliefs about the meaning of death and the afterlife. When asked what type of funeral they would like to have, students responded in a variety of ways; each expressing both their personal beliefs and values and those of their culture.
I would like the service to be at a Baptist church, preferably my Uncle Ike’s small church. The service should be a celebration of life . . .I would like there to be hymns sung by my family members, including my favorite one, “It is Well With my Soul”. . .At the end, I would like the message of salvation to be given to the attendees and an alter call for anyone who would like to give their life to Christ. . .
I want a very inexpensive funeral-the bare minimum, only one vase of flowers, no viewing of the remains and no long period of mourning from my remaining family . . . funeral expenses are extremely overpriced and out of hand. . .
When I die, I would want my family members, friends, and other relatives to dress my body as it is usually done in my country, Ghana. Lay my dressed body in an open space in my house at the night prior to the funeral ceremony for my loved ones to walk around my body and mourn for me. . .
I would like to be buried right away after I die because I don’t want my family and friends to see my dead body and to be scared.
In my family we have always had the traditional ceremony-coffin, grave, tombstone, etc. But I have considered cremation and still ponder which method is more favorable. Unlike cremation, when you are ‘buried’ somewhere and family members have to make a special trip to visit, cremation is a little more personal because you can still be in the home with your loved ones . . .
I would like to have some of my favorite songs played . . .I will have a list made ahead of time. I want a peaceful and joyful ceremony and I want my family and close friends to gather to support one another. At the end of the celebration, I want everyone to go to the Thirsty Whale for a beer and Spang’s for pizza!
When I die, I want to be cremated . . . I want it the way we do it in our culture. I want to have a three day funeral and on the 4th day, it would be my burial/cremation day . . .I want everyone to wear white instead of black, which means they already let go of me. I also want to have a mass on my cremation day.
When I die, I would like to have a befitting burial ceremony as it is done in my Igbo customs. I chose this kind of funeral ceremony because that is what every average person wishes to have.
I want to be cremated . . . I want all attendees wearing their favorite color and I would like the song “Riders on the Storm” to be played . . .I truly hope all the attendees will appreciate the bass. At the end of this simple, short service, attendees will be given multi-colored helium filled balloons . . . released to signify my release from this earth. . .They will be invited back to the house for ice cream cones, cheese popcorn and a wide variety of other treats and much, much, much rock music . . .
I want to be cremated when I die. To me, it’s not just my culture to do so but it’s more peaceful to put my remains or ashes to the world. Let it free and not stuck in a casket.
These statements reflect a wide variety of conceptions and attitudes toward death. Culture plays a key role in the development of these conceptions and attitudes, and it also provides a framework within which they are expressed. However, it is important to note that culture does not provide set rules for how death is viewed and experienced, and there tends to be as much variation within cultures as well as between.
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What happens after death? This question has plagued humans since the beginning, and there are countless numbers of philosophies and religions that attempt to explain the next life (if there is one). Some, like Buddhism, Jainism, Hinduism, and Sikhism, support the idea of reincarnation, or the idea that a living being starts a new life in a different physical body or form after each biological death. Some belief systems, such as those in the Abrahamic tradition (Christians, Jews, and Muslims), hold that the dead go to a specific plane of existence after death, as determined by God, or other divine judgment, based on their actions or beliefs during life.
The following video presents philosophical views of death from well-known figures throughout history, including Socrates and Epicurus.
Figure 1. Ceremonies, such as this burial service, are customary in nearly every culture to celebrate or honor those who have passed.
Another important consideration related to conceptions and attitudes toward death involves social attitudes. Death, in many cases, can be the “elephant in the room,” a concept that remains ever present but continues to be taboo for most individuals. Talking openly about death tends to be viewed negatively, or even as socially inappropriate. Specific social norms and standards regarding death vary between groups, but on a larger societal level, death is usually a topic reserved only for when it becomes absolutely necessary to bring up.
Regardless of variations in conceptions and attitudes toward death, ceremonies provide survivors a sense of closure after a loss. These rites and ceremonies send the message that the death is real and allow friends and loved ones to express their love and duty to those who die. Under circumstances in which a person has been lost and presumed dead or when family members were unable to attend a funeral, there can continue to be a lack of closure that makes it difficult to grieve and to learn to live with loss. And although many people are still in shock when they attend funerals, the ceremony still provides a marker of the beginning of a new period of one’s life as a survivor.
The Body After Death
In most cultures, after the last offices have been performed and before the onset of significant decay, relations or friends arrange for ritual disposition of the body, either by destruction, or by preservation, or in a secondary use. In the U.S., this frequently means either cremation or interment in a tomb.
There are various methods of destroying human remains, depending on religious or spiritual beliefs, and upon practical necessity. Cremation is a very old and quite common custom. For some people, the act of cremation exemplifies the belief of the Christian concept of “ashes to ashes”. On the other hand, in India, cremation and disposal of the bones in the sacred river Ganges is common. Another method is sky burial, which involves placing the body of the deceased on high ground (a mountain) and leaving it for birds of prey to dispose of, as in Tibet. In some religious views, birds of prey are carriers of the soul to the heavens. Such practice may also have originated from pragmatic environmental issues, such as conditions in which the terrain (as in Tibet) is too stony or hard to dig, or in which there are few trees around to burn. As the local religion of Buddhism, in the case of Tibet, believes that the body after death is only an empty shell, there are more practical ways than burial of disposing of a body, such as leaving it for animals to consume. In some fishing or marine communities, mourners may put the body into the water, in what is known as burial at sea. Several mountain villages have a tradition of hanging the coffin in woods.
Since ancient times, in some cultures efforts have been made to slow, or largely stop the body’s decay processes before burial, as in mummification or embalming. This process may be done before, during or after a funeral a ceremony. The Toraja people of Indonesia are known to mummify their deceased loved ones and keep them in their homes for weeks, months, and sometimes even years, before holding a funeral service. Read more about that in this Post Magazine article “Living with Corpses: How Indonesian’s Toraja People Deal with Their Dead.”
Another key factor in individuals’ attitudes towards death and dying is where they are in their own lifespan development. First of all, individuals’ attitudes are linked to their cognitive ability to understand death and dying. Infants and toddlers cannot understand death. They function in the present and are aware of loss and separation, as well as disruptions in their routines. They are also attuned to the emotions and behaviors of significant adults in their lives, so a death of a loved one may cause a young child to become anxious and irritable, cry, or change their sleeping and eating habits.
A preschooler may approach death by asking when a deceased person is coming back and might search for them, thinking that death is temporary and reversible. They may experience brief but intense reactions, such as tantrums, or other behaviors like frightening dreams and disrupted sleep, bedwetting, clinging, and thumbsucking. Similarly, those in early childhood (age 4-7), might also ask where the deceased person is and search for them, as well as regress to younger behaviors. They might also think that the person’s death is their own fault, as per their belief in the power of their own thoughts and “magical thinking.” Their grief might be expressed through play, rather than verbally.[1]
Those in middle childhood (ages 7-10) begin to see death as final, not reversible, and universal. Developing Piaget’s concrete operational thinking, they may engage in personification, seeing death as a human figure who carried their loved one away. They may not really believe that death could happen to them or their family, maybe only to the very old or sick—they may also view death as a punishment. They might act out in school or they might try to keep a bond with the deceased by taking on that person’s role or behaviors.[2]
Preadolescents (ages 10-12) try to understand both biological and emotional processes of death. But they try to hide their feelings and not seem different from their peers; they may seem indifferent, or they may have outbursts.[3] As Amsler (2015) noted, children’s and teens’ experiences with death and what adults tell them about death will also influence their comprehension. As teens develop formal operational thinking (ages 12-18), they can apply logic to abstractions; they spend more time pondering the meaning of life and death and what comes after death. Their understanding of death becomes more complex as they move from a binary logical concept (alive or dead) to a fuzzy logical concept with potential life after death, for instance. Adolescents are also tasked with integrating these beliefs into their own identity development.[4]
What about attitudes toward death in adulthood? We’ve learned about adults becoming more concerned with their own mortality during middle adulthood, particularly as they experience the deaths of their own parents. Recently, (Sinoff, 2017) research on thanatophobia, or death anxiety, found differences in death anxiety between elderly patients and their adult children. Death anxiety may entail two different parts—being anxious about death and being anxious about the process of dying. The elderly were only anxious about the process of dying (i.e., suffering), but their adult children were very anxious about death itself and mistakenly believed that their parents were also anxious about death itself. This is an important distinction and can make a significant difference in how medical information and end-of-life decisions are communicated within families.[5] Consistent with this, if elders resolve Erikson’s final psychosocial crisis, ego integrity versus despair, in a positive way, they may not fear death, but gain the virtue of wisdom. If they are not feeling desperate (“despair” with time running out), then they may not be anxious or fearful about death.
Sinoff, G. (2017). Thanatophobia (death anxiety) in the elderly: The problem of the children's inability to assess their parents' death anxiety state. Frontiers in Medicine, 4:11. doi:10.3389/fmed.2017.00011 ↵
Contributors and Attributions
CC licensed content, Original
Modification, adaptation, and original content. Authored by: Sarah Carter for Lumen Learning. Provided by: Lumen Learning. License: CC BY-SA: Attribution-ShareAlike
Developmental Perspectives on Death. Authored by: Margaret Clark-Plaskie for Lumen Learning. Provided by: Lumen Learning. License: CC BY: Attribution
