Cultural perspectives of death,grief, and bereavement

The cultural makeup of the United States continues to change rapidly, and as minority groups continue to grow, these groups' beliefs and customs must be taken into account when examining death, grief, and bereavement. This article discusses the beliefs, customs, and rituals of Latino, African American, Navajo, Jewish, and Hindu groups to raise awareness of the differences health care professionals may encounter among their grieving clients. Discussion of this small sample of minority groups in the United States is not intended to cover all of the degrees of acculturation within each group. Cultural groups are not homogeneous, and individual variation must always be considered in situations of death, grief, and bereavement. However, because the customs, rituals, and beliefs of the groups to which they belong affect individuals' experiences of death, grief, and bereavement, health care professionals need to be open to learning about them to better understand and help.     

Expressing Induced Emotions Through Free Dance Movement

The aim of this study was to examine the effect of two basic emotions, happiness and sadness, on dance movement. A total of 32 adult participants were induced to feel emotional states of either happiness or sadness and then danced intuitively to an emotionally ‘neutral’ piece of music, composed specifically for the experiment. Based on an Effort-Shape analysis of body movement, full body movement was captured and seven different movement cues were examined, in order to explore whether differences in corporeal articulations between the happy and sad condition existed. Results revealed that in the happy condition, participants moved faster, with more acceleration, and made more expanded and more impulsive movements than in the sad condition. Results are discussed with respect to possible consequences for future research on human movement.     

Ethics of research design

Discussions of ethical issues in research involving human subjects most usually provoke concerns about valid informed consent procedures. However, considering the recognized limitations of informed consent, arguably the way a study is designed is a more consequential concern for subject well‐being. This paper summarizes ethical issues in the design of clinical research, with reference to historic and current guidelines. Special attention is given to randomized clinical trials (RCTs) and psychiatric research.     

Identity Agents: Parents as Active and Reflective Participants in Their Children's Identity Formation

The paper introduces the concept of identity agents. This concept refers to those individuals who actively interact with children and youth with the intention of participating in their identity formation, and who reflectively mediate larger social influences on identity formation. This contrasts with the focus of mainstream research in the identity field that tends to portray adolescents as the sole reflective agents involved in mature identity development. The paper presents a theoretical analysis presenting the importance of the concept for the formulation of a comprehensive contextual theory of identity formation. The particulars of this concept are illustrated through the presentation of a qualitative report of religious parents actively encouraging their children's processes of identification, co‐participating in their children's identity's formation, and reflectively deliberating their parental roles and goals in regards to this process.     

Self,Emotions, and Extreme Violence: Extending Symbolic Interactionist Theorizing

Extreme violence revolves around actions of individuals who are emotionally aroused and willing to kill themselves, if need be, to inflict harm on enemies. Terrorism, gangbanging, and genocide are conspicuous examples of extreme violence. This violence is ultimately driven by repressed negative emotions about self that are transmuted into variants of anger and combinations of anger with satisfaction‐happiness to produce emotions such as hatred, righteous anger, and vengeance. This theory combines symbolic interactionism's emphasis on identity and self with key ideas from gestalt theories, psychoanalytic theories, and interaction ritual theory as well as data from primatology, evolutionary biology, and neurology. I explain extreme violence as the outcome of several converging forces: the neurological capacity for humans as evolved apes to experience and express a large palate of high‐intensity emotions, the experience of shame in key institutional spheres, the repression of shame (and, at times, guilt and alienation as well as other highly charged negative emotions), the intensification and transmutation of these repressed emotions into variants and elaborations of anger, the making of external attributions blaming external targets for negative experiences, the portrayal of these targets in highly negative terms, and the charging up of positive emotions in interaction rituals directed at inflicting harm on external enemies.