• The Korean Nurse
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• v.29 no.4
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• pp.73-88
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• 1990

This study was done in order to identify symptoms of grief and patterns of coping in mothers of chronically ill children. Nurses, as health professionals, must understand helpful coping methods for mothers who have chronically ill children. Based on this knowledge, nurses can develop appropriate nursing intervention strategies, and so help the mothers to develop effective ways of coping and give support to mothers with chronically ill children in process of coping with this grief. The research questions guiding this research were: 1. what type of grief does the mother have at the time of child's diagnosis and at present\ulcorner 2. what are the problems confronting the mother 3. what are the coping patterns of the mother\ulcorner 4. is there a difference according to child's diagnosis in the mother's grief and coping pattern\ulcorner The subject for this study were obtained by taking a convenience sample of 120 mothers with a chronically ill child. Interviews took place in four medical school hospitals and one medical center in Seoul from March 19th to May 16th 1990. The tools used in this study were Mcfarlan's(1983), Grief contents, Folkman & Lazarus(1983), Ways of Coping and Hymovich's (1983) the Chronicity Impact and Coping Instrument. The findings were as follows; 1. Grief items had a maximum score of three points. The highest item scrores at the time of diagnosis, were in order, heart broken, talkative, and could not do anything, at the present, 'talkative', 'heart broken' and 'busy myself with other things'. 2. The problems confronting the mothers were 'worry about ill child's future', 'her responsibilities in taking care of the ill child.' 3. Most of the mothers used similar ways of coping, that is 'problem focused coping', 'detachment', 'wishful thinking', 'seeking social support" and 'focusing on the positive and hardly any of them used 'tension reduction'. 4. There was a sinificant difference in coping methods according to the childs diagnosis, leukemia, cancer hemophillia and nephrotic syndrome. The most frequently used coping method was detachment, especially for the mother of the child with. 5. At the time of diagnosis there was a positive correlation between the level of grief and the coping method of detachment and seeking social support.

• 한국노년학
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• v.39 no.1
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• pp.21-35
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• 2019

The purpose of this study was to empirically verify the effects of spousal bereavement and complicated grief level on death anxiety of the elderly. The sample consisted of 1,998 adults who were aged 65 or older. Dependent variable was measured with the Death Anxiety Scale-Korean version (DAS-K). Independent variable was measured with both spousal bereavement and the Inventory of Complicated Grief-Korean version (ICG-K). Multiple regression analysis was performed using SPSS 23.0, adjusting for demographics, psycho-social and health variables. The results indicated that death anxiety level was lower among the bereaved with normal grief (p<.01) than non-bereaved. In contrast, death anxiety level was higher among the bereaved with complicated grief than non-bereaved (p<.01). The study result suggests that the most risky factor for death anxiety is complicated grief rather than the bereavement. Although the bereavement can be a universal experience, the severity and duration of symptoms after the bereavement may not be general. The unhealed emotional and physical pain after the bereavement stimulates death anxiety, and senior citizens who suffer from complicated grief often fail to integrate the bereavement and loss into reality, therefore, may not accept the death phenomenon itself. Anxiety and fear of death can emerge when they cannot acknowledge the bereavement. To manage complex sorrows and mitigate death anxiety, intervention programs should be provided to increase adaptability to the bereavement.

• Science of Emotion and Sensibility
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• v.26 no.3
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• pp.101-114
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• 2023

Pets are increasingly becoming vital companions in human life, prompting researchers to focus on understanding the grief experiences of pet owners. Unlike other forms of loss, pet loss often leads to complicated grief, characterized by intense and prolonged sorrow. This is likely due to the comparatively lower societal value placed on the human-pet relationship, which may restrict pet owners from feeling truly understood by others. The subjective perception of these "social constraints" significantly hampers the process of recovering from pet loss and contributes to the development of complicated grief. In this study, we hypothesize that the perceived social constraints could intensify the transition from the initial shock of pet loss to complicated grief. The results confirm that pet owners' perceived social constraints play a moderating role in the relationship between the shock of pet loss and complicated grief. Notably, pet owners experience heightened levels of complicated grief when perceiving greater social barriers and constraints. By highlighting the pivotal role of perceived social constraints in comprehending the experiences of pet loss and grief, this study underscores the importance of social awareness and improvement.

• Korean Journal of Social Welfare Studies
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• no.36
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• pp.203-225
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• 2008

The purpose of this study is to examine how much the external locus of control, social support, self-esteem, and adoption decision making process influence to teen parents' grief and find out the differences depending on meeting the baby, breast-feeding, anticipating the meeting the baby, ceremony for separation, and exposing their grief by themself or to others. Data was analysed with multiple regression and t-test. With the result of multiple regression analysis, the higher external locus of control, pressure of birthfather, regrets for adoption decision are, the higher grief is, and the lower support of friends and self-esteem are, the higher grief is. And It is estimated high grief statically among the group of breast-feeding, anticipating the baby, no ceremony for separation. But the group exposing their grief by self or to others felt low grief. On the basis of the results, we will find out the meaningful contents for intervention. The staffs of birthmother shelter and social worker don't overlooking the relationship between birthmother and birthfather and enforce the internal locus of control, self-esteem. Above all we will intervene about exploring the adoption decision making and facilitate the exposure of feeling related to surrendered baby(guilt, anxiety, sadness, shame, fear).

• Journal of Korean Academy of Nursing
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• v.31 no.6
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• pp.1021-1033
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• 2001

This study sought to find a nursing intervention tool for enhancing elderly women's lives by investigating the causes and the meaning of their grief. Method: This research was derived from a phenomenological tool such as qualitative research design. The data collection took place from December of 2000 until April of 2001 Through systematic interviews and participatory observations of five elderly women attending C welfare center located in downtown Seoul the data was collected. Each interview lasted an hour and a half and was arranged five times. The analysis of this research was conducted using the Giorgi method. Results: \circled1 There was obvious physical and physiological decline caused by aging old; as well as there being spouse health problems, additional physical suffering, signs of senility, and insomnia, \circled2 Further grief was imposed by unpleasant memories of the spouse; infidelity, incapability, and even disregard of her own well-being, \circled3 Then there was pity for children; unfaithful children, uncertain futures of the children, and early death of a child, \circled4 Also, regrettable fate, painful daily acttrities, unreliable factors, bad circumstances, and feelings emptiness were reported, \circled5 Finally, anxiety for the future; ac sense of despair, loneliness, economic hardship, and the fear of imminent death increased grief levels. Conclusion: A variety of programs and social meetings for the elderly to overcome their physiological or psychological crisis should be substantially developed and supported by the government. In order to implement the social welfare for the elderly women, special consideration whether on the governmental level or the personal level, should be devoted to the elderly who live without any financial support or social concern.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.26 no.4
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• pp.266-272
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• 2015

Objectives : This study examined the impact of peer's suicide on mental health of middle-school students. The aim of this study was to describe the course of posttraumatic stress and grief reaction, suicide ideation, and depression score among adolescents after exposure to peer's suicide and to examine the relationship between posttraumatic stress and other mental health scores in these subjects. Methods : Thirty seven middle school students who were exposed to the suicidal death of a peer completed self-report measures to assess levels of depression, grief reaction, post-traumatic stress, and suicide ideation at 1 month and 8 months after the peer's suicide. Results : There was no significant change in mental health scores between 1 month and 8 months. Level of posttraumatic stress after 8 months was related to acute grief response. Subjects who experienced a clinically significant level of suicidal ideation and posttraumatic stress showed more mental health problems. Conclusion : The results suggested that peer's suicide strongly impacted mental health issues of adolescents at a critical time of adolescent development. Clinicians should perform a thorough evaluation of mental health problems for youth who experienced peer's suicide and help them in management of their grief reaction.

• Korean Journal of Culture and Social Issue
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• v.13 no.2
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• pp.17-32
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• 2007

The word "Loss" means being deprived a person's meaningful property, people or idea by irresistible force, and it is not avoidable in one's life. Especially, the elderly have higher possibility to experience this "Loss" than any other age groups on account of their characteristics. Feeling grief of loss after going through any kind of loss is natural and normal. However, if someone has severe trouble with overcoming this grief, it would affect negatively to his/her psychological or social inelastic. Therefore, we tried to find out which factors consists the "Grief of loss" and how it affects on the elderly's quality of life, especially on the sense of ego-integrity through this study. 97 of the elderly over age 65 participated in the survey and the results as follow; grief of loss is classified into four factors, 'economical loss', 'loss from being parted by death', 'loss of physical functions' and 'loss of relations'. These four factors of "Grief of loss" showed negative correlations with the scores of the sense of ego-integrity factors except 'acceptance of death'. Especially, the 'economical loss' affects on every factor of the sense of ego-integrity negatively except 'acceptance of death' and 'acceptance of aging'. Moreover, 'loss of physical functions' and 'loss of relations' affect negatively on elderly's satisfaction to their lives. On the other hand, the 'loss from being parted by death' of "Grief of loss" and 'acceptance of death' of the sense of ego-integrity showed no statistically significant effect in every process of analysis.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.42-49
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• 2005

To determine which are the culturally specific factors of Korean bereavement, this chapter focuses on the view of death and the traditional mourning process which reflect Korean values and norms. The formation of the Korean view and understanding of death has been strongly influenced by three of its major traditional religions: Shamanism, Buddhism, and Confucianism (Park:1994: Hao:1999) and Christianity more recently. Each religion has a different view of death and the appropriate expression of mourning. Korea accommodates funeral customs and rules strictly as a cultural system and has retained these traditions over a long period; hence, some of the traditional funeral rituals still remain in modern Korean life, although some of the rites have been simplified. We have looked at the various ways in which grief and mourning is displayed and shared in a collective manner over a long period of time. This fits in well within the other Eastern cultures that are collectively organized, and contrary to the Eurocentric models do not hastily seek to detach the living from the dead and recognize that grief is a long process, and different individuals may take different amounts of time to recover from the grief. The view of death and bereavement in Korea has sprung from the roots of three Korean religions, together with the recent addition of Christianity, although they mainly result from the three earlier religions. The beliefs of these religions are still closely linked together in the rituals of Korean bereavement on both conscious and unconscious levels. The influence of these religions is evident in practice through the bereaved family's mourning reactions, funeral rites and customs and its views about death. Korea used to have a period of mourning for three years, following traditional mourning rites; then the chief mourner and the bereaved families could return to their normal life. In spite of this long mourning process for the bereaved family, once the funeral ceremony is finished, people expect the bereaved family not to express their grief in public; even the bereaved family does not like to talk about death. The process for bereaved people is related to mourning processes in terms of detachment from the deceased in order to start a new life. Relatives and the community recommend the performance of the kut ceremony for relieving the grief of the bereaved. When one family member dies in an unlucky way, the bereaved family may have some fear or other psychological reactions of grief such as pain, depression, insomnia and nightmares, hallucinations or other physical reactions. Unlucky deaths give the bereaved a very painful time and these types of reactions are often more serious than reactions to natural death. But through the kut ceremony, the bereaved family can start to make a new relationship with the deceased. The taboo of this type of death and death generally remains a crucial aspect of the isolation that bereaved people might face and the collective nature of mourning(even where it is still present) is unable to address this aspect of the privatization of grief.

• The Journal of Korean Philosophical History
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• no.30
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• pp.7-36
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• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

• Journal of Hospice and Palliative Care
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• v.1 no.1
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• pp.1-5
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• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.