Grieving Process A.) Compare and Contrast the

¶ … Grieving Process A.) Compare and contrast the grieving process as defined by Kubler-Ross and the story of Job with that of at least one other religion. Within the biblical Book of Job, God and Satan strike a deal to test the faith of a prosperous farmer, afflicting him with a series of calamities to test Satan's proposition that Job is pious simply because God has erected a "wall around" him of worldly blessings.

The tragedies which soon befall Job, including the loss of his wealth, his livestock and ultimately his offspring, should in all likelihood result in an overwhelming sense of grief and loss, however, Job displays stoicism throughout his ordeal. Job's refusal to succumb to the self-pity that grief so often produces can be compared to the Kubler-Ross model of stages of grief, because Job appears to cycle through each of the Kubler -Ross model's five distinct stages of grieving.

Initially, Job remains in denial as to the situation which has befallen him, stating aloud "Naked I came out of my mother's womb, and naked shall I return: Lord has given, and Lord has taken away; blessed be the name of Lord" (Job 1:15-22). As the afflictions imposed on him intensify, Job's outlook eventually devolves into anger, and he laments that "The hand of God has struck me" (Job 19:21).

The third stage of grief according to Kubler -Ross theory, bargaining, appears more subtly, as Job makes visible displays of his unaltered faith in God, thus appealing to the Almighty to show a true member of His flock mercy. The depression stage of grieving is evident in the lamentations expressed by Job to his friends that "my breath is offensive to my wife" (Job 19:17).

Finally, Job's acceptance of his plight occurs near the end of the parable, when Job responds to his wife's rebukes, "You speak as one of the foolish speaks. Moreover, shall we receive good from God and shall not receive evil?" (Job 2:10). B.) Compare the relationship and interaction between joy and the above grieving models and examples.

In the wake of Elizabeth Kubler-Ross' landmark research on the process of grieving, her work has been both celebrated and criticized, with many modern experts including several other stages which fit around or replace Kubler-Ross' original framework. Psychoanalysts and other scientists concerned with studying the human mind's ability to cope with devastating loss have consistently encountered a vexing paradox: the fact that even after the death of a loved one a person may feel the emption of joy.

Feelings of contentment and happiness are typically found to occur only after the acceptance stage of grieving, when the bereaved has come to terms with their loss and are finally ready to move on with their lives. While it may be disconcerting to experience joy in relation to the death of another person, research has shown that this emotional response is the healthy conclusion of an effective personal grieving process.

Other experts have posited that the sensation of joy while grieving for the dead may be the mind's subconscious expression of self-preservation, an instinctual celebration that you have remained alive while others have not. Whatever the case, it is clear that the grieving process is incredibly complex and dependent on the mental makeup of the person undergoing bereavement, and feelings of joy should not be considered unusual or morbid, but rather the conclusion of a painful transition. C.) Relate your research to your own preferred method of handling grief.

State whether the articles have changed your view of grief. Based upon my own personal experience, I have found that the grieving processes identified by researchers to be adopted most commonly by those in the nursing profession are those which I typically resort to as well.

For example, the suggestion by Lindeman (1944) that the practice of grief work necessarily involves the bereaved person's emotional detachment and adaption to a new world that the deceased is no longer apart of is routinely borne out by nurses who use the projection of stoic professionalism as a shield.