• 대한간호학회지
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• 제37권7호
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• pp.1119-1130
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• 2007

Purpose: This study was done to develop the concept of grief focusing on the process of spousal bereavement in Korea. Methods: The Hybrid model was used for analysis according to the 3 phases. An extensive literature review was done for the Theoretical phase. In-depth interviews were conducted with 15 participants whose spouses died within the past 3 years in the Field phase. In the Final analytic phase, the results in the Theoretical and the Field phases were compared, analyzed, and integrated according to the process of grief. Results: The antecedent of the concept of spousal grief was spousal death. The dimensions of grief were classified to inner dimensions related to oneself, relational dimensions related to family and others, and existential dimensions related to the meaning of being. The attributes of grief were physical suffering, decline of cognitive ability, heartbreaking sorrow, expectations and conflicts of a new life, social stigma, dependence on or resentment towards God, etc. The empirical referent of grief was physical, psychological, social, and spiritual health status. The grieving progressed through 3 phases-shock-emancipation, suffering, and integration. Conclusion: Nurses should recognize the importance of their unique position as supporters for grievers, and try to assess individual characteristics and to provide tailored nursing interventions.

• 대한간호학회지
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• 제33권6호
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• pp.847-855
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• 2003

Purpose: This study was done to develop a bereaved family care program by identifying characteristics of a grief healing process in a child loss. Method: The subjects were five bereaved mothers who have lost their children with cancer. Data was collected with in-depth interviews using grief phase assessment tool and grief reaction assessment tool from 1, February, 2001 to 31 August, 2002. Data was analyzed on the basis of two tools. Result: Process of grief in general was as follows: evading phase was within one week - one month, confrontation phase was 5 - 12 months, and reconciliation phase was after 9 months and still going on when the study was finished. Grief reaction in five (physical, cognitive, emotional, social, and spiritual) dimensions was stabilized when the phase moved into reconciliation phase. Influencing factors were intimacy and expectation towards child, social support, personality, prior loss experience, coping style, religion, culture, family cohesion, openness of communication, and stress events. Conclusion: These results suggest that a bereaved family care program considering characteristics of Korean culture should be developed and activated.

• 대한간호
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• 제29권4호
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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.

• 호스피스학술지
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• 제5권1호
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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.

• 감성과학
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• 제26권3호
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• pp.101-114
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• 2023

반려동물은 점차 인간 삶의 중요한 동반자로 자리매김하고 있다. 이에 연구자들은 반려동물 상실과 이에 따른 애도에 주목하고 있다. 반려동물의 상실은 다른 상실과 달리 대개 그 부적응이 오래 지속되는 복합 애도로 나타나는 경우가 많다. 이러한 현상은 사람(vs. 반려동물)과의 관계가 더 중요하다는 사회적 인식에 기인하며, 이는 반려인이 자신의 상실 경험을 타인에게 제대로 이해받지 못한다고 여기게 만드는 일종의 '제약'으로 작용한다. 즉, 반려인의 지각된 사회적 제약은 이들의 반려동물 상실에 대한 회복을 저해하고 복합 애도를 유발하는 중요한 원인이 된다는 것이다. 따라서 본 연구는 반려동물의 죽음을 경험한 사람들을 대상으로 지각된 사회적 제약이 초기 상실 이후 적응을 방해함으로써 그 충격이 복합 애도로 이어지는 과정을 심화시킬 것이라고 가정하였다. 연구 결과, 예상대로 지각된 사회적 제약은 상실의 충격과 복합 애도의 관계를 조절하는 것으로 나타났다. 구체적으로, 반려동물 상실 충격으로 인한 복합 애도는 사회적 제약을 크게 지각할수록 더 강하게 나타나는 경향이 있었다. 본 연구는 반려동물 상실 경험과 애도를 이해하는 데 지각된 사회적 제약이 중요한 역할을 담당함을 보여줌으로써 사회적 인식 변화 및 개선의 필요성을 제안한다.

• 사회복지연구
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• 제36호
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• pp.203-225
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• 2008

본 연구는 입양으로 자녀를 포기한 미혼모들이 경험하는 슬픔에 대한 외적통제소, 자아존중감, 사회적지지, 입양결정과정의 영향력의 정도와 자녀관계, 슬픔대처행동에 따른 집단 간 차이를 알아보기 위한 것이다. 이를 위해 자녀를 입양 보내고 난 후, 미혼모 보호시설 퇴소 직전의 159명의 미혼모들의 설문자료를 다중회귀분석과 t검증을 통해서 분석하였다. 연구결과 외적통제소가 높을수록, 입양결정을 후회할수록, 미혼부의 지지가 높을수록, 미혼부의 입양 압력이 높을수록 슬픔을 더 많이 경험하는 것으로 조사되었다. 또한 출산 후 자녀 및 슬픔대처행동 특성에 따른 t검증에서는 수유, 이별식, 타인에게 슬픔표현, 홀로 슬픔 표현, 자녀와의 만남에 대한 기대여부에 따라서 집단 간 슬픔의 차이가 나타났다. 이를 기초로 미혼모들의 미혼모 보호시설에 머무는 기간 동안 내적통제소를 강화시키는 실천개입을 해야 하며, 미혼부와의 관계에서 해소되지 않는 감정들을 좀 더 면밀하게 다루어줄 필요성이 제기된다. 또한 퇴소 전 슬픔의 감정을 충분히 해소하고, 표현할 수 있는 개입이 이루어져야 하며, 입양결정에 대한 충분한 탐색과 입양결정을 번복한 집단에 대한 차별화된 개입이 제공되어야 할 것이다.

• 한국심리학회지 : 문화 및 사회문제
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• 제13권2호
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• pp.17-32
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• 2007

상실이란 일반적으로 개인이 가장 의미 있다고 생각하는 물건, 사람, 소유 혹은 생각을 박탈 당하는 것으로 일생에 있어 불가피한 경험이며, 특히 고령자의 특성상 이와 같은 경험에 노출될 가능성이 높다. 상실로 인한 부정적 정서, 즉 상실감은 자연스럽고 정상적인 것이지만, 이를 원활히 극복하지 못하는 경우 심리·사회적인 부적응을 겪을 수 있다. 따라서 본 연구에서는 고령자의 상실감이 어떤 요소들로 구성이 되어있는지 알아보고, 이것이 고령자의 자아통합감에 어떤 영향을 미치는지 알아보고자 하였다. 만 65세 이상의 고령자 97명을 대상으로 자료를 수집하여 분석한 결과, 상실감의 요인은 '경제적 상실', '사별 상실', '건강 상실', '관계의 상실'로 구분되었으며 이들 요인들이 전체적으로 '죽음에 대한 수용'을 제외한 나머지 자아통합감의 요인들과 부적인 상관을 보였다. 특히 '경제적 상실'로 인한 상실감은 '죽음에 대한 수용'과 '노령에 대한 수용'을 제외한 나머지 자아통합감 하위요인들에 부적인 영향을 미치고 있었으며, '건강 상실'과 '관계의 상실'도 각각 '노령에 대한 수용' 및 과거부터 현재까지를 포함하는 생에 대한 태도 및 만족도에 부적인 영향을 미치는 것으로 나타났다. 한편, 고령자 상실감 척도의 '사별 상실' 요인과 자아통합감의 '죽음에 대한 수용' 요인은 모든 분석단계에서 통계적으로 유의한 결과를 보이지 않았다.

• 한국융합학회논문지
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• 제8권10호
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• pp.351-358
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• 2017

본 연구는 영화 '수상한 그녀'에서 노령화에 대한 애도의 과정을 융 복합적으로 분석하였다. 영화의 내용을 반복적으로 탐색하면서 주인공이 노화과정에서 나타난 노년의 상실감을 애도의 과정으로 해석하면서 정신분석학적으로 탐색하였다. 즉 노화 과정을 인생의 재해석 과정과 향후 삶에 대한 발달적 태도 변화를 애도의 심리세계로 정신분석학적으로 분석하였다. 연구결과의 애도과정은 '상실과 결핍' ${\rightarrow}$ '도피와 퇴행' ${\rightarrow}$ '탈동일시와 탈집중' ${\rightarrow}$ '새로운 현실 적응'으로 나타났다. 이와 같은 결과에 의하여 상담자는 내담자의 애도작업이 원만하게 이루어지도록 심리적 애도환경 조성에 주력해야 할 뿐 아니라, 내담자의 애도능력 향상을 위한 복합적 상담기법을 구사할 수 있어야 함을 제언하였다.

• 대한가정학회지
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• 제40권6호
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• pp.197-211
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• 2002

This study constructed a family life education program designed to help divorced parents. The purpose of this research was to develop long term education program for post-divorce adjustment. This program is consisted of 6 sessions aiming for understanding the grief process for adults and the six station of divorce, the recovery through forgiveness, children's response to divorce and coping strategy, the opened mind of parent-child relation, enhancing the self-esteem, the healthy single parent. We expect this program to be helpful in helping divorced parents'post-divorce adjustment, improving parent-child relation and helping future life of divorced parents.

• 가정과삶의질연구
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• 제20권2호
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• pp.1-8
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• 2002

The purpose of this research was to develop education program for divorced parents. This program was consisted three hours with total two sessions. The first session was designed to understand difficulties which divorced parents experienced, to cope with difficulties, and to know grief process for adults and children. The second session was designed to improve the parent-child communication and to help future life of divorced or divorcing adults. The effectiveness of the program evaluated by taking pre-post-follow tests. Tests result suggested that the program was effective in improving divorce coping competency, but self esteem was not improved. All participants were satisfied with this program.