Search

Death Café is a not-for-profit international social franchise founded in 2011 in London. This paper is based on the most extensive empirical research of Death Cafés to date, examining the content of Death Café conversations. I interrogate the finding that, alongside talking directly about death and dying, people at a Death Café consistently talk about the value of being at a Death Café and about the value of talking about death. I introduce three main ways that talking about the value of conversations about death appears in a Death Café and, most importantly, I argue that talking about the value of conversations about death is an enjoyable part of the conversation in its own right. I use neo-tribal theory and its concept of aesthetics as ‘a way of feeling in common’ and ‘a means of recognising ourselves’ to examine this further. When talking about the value of conversations about death, Death Café participants reflexively consider the activity they are engaging in= together, which strengthens the feeling of collectivity, and bonds them into a neo-tribe. This paper demonstrates that Death Café is a valued form of social interaction, moving it away from the current academic attempts to discover Death Café’s instrumental utility. [ABSTRACT FROM AUTHOR]

Mobile methodology has long been adopted in social science as a data collection tool and there is an established industry focused on cemeteries and ghost walks as a novel and appealing way to engage audiences in mortality. However, death studies have rarely sought to embrace mobile methods as an opportunity for innovation in teaching to enhance Higher Education (HE) student learning. This paper will reflect on the value and potential of adapting mobile methods to become mobile learning, an innovative pedagogic approach enabling the teaching of mortality to become an immersive experience of ‘learning on the move’ using mobile technology. Learning on the move has, I will demonstrate, a range of benefits for participants. These include the stimulation of the thanatological imagination and the schooling of participants to communicate effectively and sensitively about death, dying and the dead. I will explore the significance of mobile learning through the York Death and Culture Walk (DaCWalk), an open access self-guided fully podcasted walk through the centre of one of the UK’s oldest cities. The walk is designed to enable HE student walkers to experience embodied learning as they come to both know and understand mortality in a historic urban space. Mobile learning is argued to be a powerful innovation as a pedagogic tool for teaching and learning about death, dying and the dead. [ABSTRACT FROM AUTHOR]

The field of death studies has a rich interdisciplinary history but little scholarship examining the process of interdisciplinary collaboration. The development of, and inquiry into, a more rigorously interdisciplinary death studies is a topical pursuit. The aim of this paper is to shed critical light on researcher experiences in an interdisciplinary collaboration on the topics of dying, death of grief, and examine what possibilities and challenges it prefaces for future interdisciplinary research in the field. An interdisciplinary study group called Exploring Narratives of Death (END) is examined over a period of one year through participant observation and semi-structured interviews. The conclusion is that researchers strongly advocate for more interdisciplinary agendas in death studies in order to develop greater intellectual advancement in the field and/or practical application of research in society. However, a lack of structural and temporal latitude in researchers' professional roles in the university could inhibit their ability to perform such research in the long term. [ABSTRACT FROM AUTHOR]

Fieldwork encounters are not only contingent to biographical subjectivities, but are mediated by a confluence of identity, place and embodiment. This paper offers reflexive accounts of researchers with various socio-cultural and disciplinary backgrounds, who collaborated as a team to examine the varied funerary experiences and needs of established minorities and recent migrants in England and Wales. Focusing on the researchers' varied personal experiences with death and bereavement and on their performances of minority and majority ethnic and migrant identities, the paper highlights the mediated and embodied nature of fieldwork. It argues that reflection on the various aspects of intersectional researcher identity is necessary for a rigorous fieldwork practice that takes transparency and politics into account. This facilitates a deeper understanding of the positionality of both researchers and interlocutors, and the situated co-production of knowledge. In doing so, the paper illustrates that conducting research with a diverse team of researchers contributes to better understanding the complexity and multifacetedness of social phenomena. [ABSTRACT FROM AUTHOR]

Research about dying is viewed as inherently sensitive because of how death is perceived in many societies. Such framing assumes participants are 'vulnerable' and at risk of 'harm' from research. Simultaneously, with increasing recognition of the importance of reflexivity, researchers can become (deeply) preoccupied with their actions and experiences in the field. Whilst reflexivity is often described as a helpful process, in this paper we consider when introspection becomes problematic and even harmful for death researchers, in both a professional and personal sense. Identifying a process we call 'internalising sensitivity' the paper describes our own experiences of working and living with the pervasive ethical notions of sensitivity, vulnerability, risk and harm. We argue that these discourses can get 'under the skin' of researchers in that they impact researchers intellectually, emotionally, and physically, and this in turns affects their relationship with the research process and their place within, and beyond it. [ABSTRACT FROM AUTHOR]

National days of mourning are state-sponsored rituals of collective grief enacted in the public sphere by political authorities to symbolically mark and emotionally cope with a socially significant loss. These officially declared and ceremonially performed state rituals of communion in grief provide privileged epistemic opportunities for unravelling the politics of grievability underpinning a society's willingness to mourn its dead. This paper focuses on comparing and contrasting two case studies – the Colectiv nightclub fire and the flu epidemics – in order to grasp the politics of national mourning in the Romanian post-communist context. After identifying the criteria of grievability underlying the declaration of national mourning in cases of mass death as consisting in a 'chronotopic togetherness' in death that is characterised by an 'instantaneity of emotional shock,' the paper argues for enlarging these criteria of grievability so as to include the victims of socially invisible traumas inflicted by structural violence, such as those killed in epidemics and car road accidents. [ABSTRACT FROM AUTHOR]

This introduction provides some insights on this special issue of Mortality, entitled Dying and Death in Former Communist European Countries, setting the issue against the general background of death studies and, more specifically, of death studies in eastern European countries. Some relevant references to the Dying and Death in 18th-21st Century Europe International Conference, organised in Romania, at the '1 Decembrie 1918ʹ University of Alba Iulia, Romania, between 2007 and 2019, are also made. The rationale and also the limitations of this special issue are brought into attention. The papers that form this issue are briefly presented. [ABSTRACT FROM AUTHOR]

This paper is a report of qualitative and quantitative research on "continuing bonds" between the bereaved and the deceased in the areas affected by the Great East Japan Earthquake. The disaster victims recount that it is normal for them to have conversations with the deceased, and that maintaining continuing bonds with the deceased makes them feel better. Communities of grief, within which stories about the deceased are shared, have emerged among the bereaved. There appear to be two types of representation of, and relationship with, the dead: namely, as "familiar spirits" and "unfamiliar spirits." The closeness of relationships within a community decides which type is dominant. Many victims consider their connection to the deceased to be stronger than their connection to the priests who facilitate these bonds. Finally, based on these findings, this paper examines how religious specialists have been engaged in spiritual care, and whether such care will be successful as a post-secular activity under the conditions of "recovery secularism." [ABSTRACT FROM AUTHOR]

This paper follows the mobilities between 1958 and 1990 of the dead body of Dr Petru Groza (1884-1958), a significant political figure in post-World War II socialist Romania, to explore the implications for human geography of engaging with the dead. Although there has been a considerable interest in 'geographies of the body' and 'deathscapes', human geography has had relatively little to say about dead bodies. The paper draws on literatures from death studies and dead body politics, as well as research in memory studies, history, anthropology and law, to develop an interdisciplinary approach to understanding the role of the corpse in society, and argues that human geography should do more to consider how dead bodies contribute to the formation of contemporary geographies. To illustrate these points the analysis first explores how the treatment of Groza's corpse and the 'deathwork' associated with it is an example of 'dead body politics'. Second, the analysis draws out the agency of the corpse and its role in a variety of 'deathscapes'. The conclusion considers the implications for human geography of engaging with 'corpse geographies' more generally. [ABSTRACT FROM AUTHOR]

This paper is based on data from fieldwork conducted in the EURAC – Institute for Mummies and the Iceman (Bozen, Italy). I observed the way in which the researchers related themselves to the object of their study: ancient human remains and through the analysis of the researchers’ relationship to such remains, I argue that, contrary to what is generally stated in archaeological literature, human remains were not considered emotionally charged materials to which respect was owed in virtue of their former humanity. In particular, I will show how, in the context of the research facility in which I conducted my observations, human remains were removed from any association with the concept of death as such, for ancient skeletons and mummies were not understood to be conventional ‘dead’. My work ultimately constitutes an attempt to challenge the human/non-human dichotomy by arguing that the entity, which is brought into being through bioanthropological analysis, eludes canonical categorisations. [ABSTRACT FROM PUBLISHER]