DIVERSITY OF GRIEF<\/h1>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/div>What is the diversity of grief?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>What must be considered in LGBT grief? <\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>What aspects does cultural diversity bring to grief?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/div>What can the different ways of grief be?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Tips to encountering<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>![\"Anna](\"https:\/\/www.surevankohtaaminen.fi\/wp-content\/uploads\/2018\/11\/anna-aikaasi-400x484.png\")
The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>![\"\"](\"https:\/\/www.surevankohtaaminen.fi\/wp-content\/uploads\/2018\/11\/kunnioita-surua-296x300.png\")
Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
What is the diversity of grief?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>What must be considered in LGBT grief? <\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>What aspects does cultural diversity bring to grief?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/div>What can the different ways of grief be?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Tips to encountering<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
What must be considered in LGBT grief? <\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>What aspects does cultural diversity bring to grief?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/div>What can the different ways of grief be?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Tips to encountering<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
What aspects does cultural diversity bring to grief?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/div>What can the different ways of grief be?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Tips to encountering<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
What can the different ways of grief be?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Tips to encountering<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
Tips to encountering<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/i><\/div>Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
Where can I find more information?<\/h2><\/a><\/div><\/div>Read more<\/a><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
<\/i><\/i><\/span>Bibliography:<\/span><\/a><\/h4><\/div>\n\n- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
What does the diversity of grief mean?<\/h2>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\nIt is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
- \n
- Alasuutari V. ( 2021). Suru sateenkaaren p\u00e4\u00e4ss\u00e4. surut.fi<\/a><\/li>\n
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
- Alasuutari, V. (2018). Kuolema sateenkaaren p\u00e4\u00e4ss\u00e4. Ilmi\u00f6 \u2013 Sosiologinen media kaikille.
\nJulkaistu 4.11.2018. ilmiomedia.fi<\/a><\/li>\n- Bristowe, K., Marshall, S., & Harding, R. (2016). The bereavement experiences of lesbian, gay, bisexual and\/or trans people who have lost a partner: A systematic review, the matic synthesis and modelling of the literature. Palliative Medicine, 30(8), 730\u2013744. doi:10.1177\/0269216316634601<\/li>\n
- Castaneda, A.; M\u00e4ki-Opas, J.; Jokela, S.; Kivi, N.; L\u00e4hteenm\u00e4ki, M.; Miettinen, T.; Nieminen, S.; Santalahti, P. (2018) Pakolaisten mielenterveyden tukeminen Suomessa : PALOMA-k\u00e4sikirja<\/li>\n
- Castaneda A. Suru ja kulttuurinen moninaisuus. Pdf-tiedosto<\/a><\/li>\n
- Curtin, Nancy, and Mary Garrison. \u201c\u2018She Was More Than a Friend\u2019: Clinical Intervention Strategies for Effectively Addressing Disenfranchised Grief Issues for Same-Sex Couples.\u201d Journal of gay & lesbian social services 30.3 (2018): 261\u2013281. Web.<\/li>\n
- Doka, K. J. (1989). Disenfranchised grief. In K. J. Doka (Ed.), Disenfranchised grief: Recognizing the hidden sorrow (pp. 3\u201311). Lexington, MA: Lexington Books<\/li>\n
- Sumiala, J. 2020. Mediasuru \u2013 kenen el\u00e4m\u00e4ll\u00e4 on v\u00e4li\u00e4? Teoksessa Lahti, T. (toim.). Suru. Helsinki. Duodecim, 34-44<\/li>\n
- Surun monimuotoisuus ty\u00f6paja 17.5.2021. Asiantuntiat: Aho A L., Alasuutari V., Gr\u00f6nfors J., Hagman-Kiuru R., Kalajanniska S., Kuusisto A-K., Lehtovirta E., Moring A., Nieminen S., Novitsky A., Nuutinen K., Uittom\u00e4ki S., Vainioinen P.<\/li>\n
- Keskinen, N.; Kaunonen, M.; Aho, AL, 2019. How Loved Ones Express Grief After the Death of a Child by Sharing Photographs on Facebook. Yhteiskuntatieteiden tiedekunta – Faculty of Social SciencesJournal of Loss and Trauma 24 7. 609-624<\/li>\n
- Duedecimlehti.fi<\/a> ja Setan Sateenkaarisanastoa<\/a>.<\/li>\n
- Lohi, J. 2021. Tuntui, ett\u00e4 oli joku konkreettinen juttu mit\u00e4 sai pit\u00e4\u00e4 syliss\u00e4. Muistoesineiden teht\u00e4v\u00e4t \u00e4idin ja kohtuun kuolleen lapsen v\u00e4lisess\u00e4 kiintymyssuhteessa. Helsingin yliopisto, Teologinen tiedekunta.<\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div>
<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>What does the diversity of grief mean?<\/h2>\n<\/div>
<\/div><\/div><\/div><\/div><\/div><\/div>The diversity of grief is a multidimensional and multigenerational entity, which is challenging to simplify. The background organisations of the Surevan kohtaaminen program, K\u00e4py Lapsikuolemanperheet ry<\/a>, Nuoret lesket ry<\/a>, Surunauha ry<\/a> and Huoma ry<\/a>, already in themselves represent bereaved people diversely and emphasise the fact that death can have an effect on anyone and at any stage of their lives. There can also be various causes of death.<\/p>\nWhen encountering a bereaved person, it is most important for a professional to encounter the person as a grieving individual. However, the professional should be aware of some presumptions, which may impact the encounter. Individual and cultural characteristics also affect encounters. Cultural assumptions must not be the starting point when encountering an individual, but it is good to be aware of them. The diversity of grief is now processed from the perspective of cultural diversity and encountering the LGBT community.<\/strong><\/p>\n
It is important to provide a bereaved person with space to talk about themselves and their close relationships in a manner and scope they choose to, and not make normative assumptions. For example, a minority representative may experience minority stress<\/strong> if previous encounters have been inappropriate, astonished, or heteronormative. Diversity may also be associated with human relationships, in which close relationships reach further than the normative core family or next-of-kin indicated in medical records. A bereaved person often requires legitimation of their own grief, i.e., confirmation that they have the right to grieve, no matter their relationship with the deceased person, and that their own way of grieving is right. It is also important to legitimate the fact that everyone grieves at their own level of intensity, and different family members can experience different feelings of grief.<\/p>\n<\/div>
<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\nWhat must be considered in LGBT grief? Losses concerning LGBT human relationships<\/h2>\n<\/div>
Although the general atmosphere has changed a lot over the past decades, life as a sexual or gender minority may still not necessarily be straightforward. The LGBT community may, in fear of being discriminated against, leave some services unused even if the services are needed. If discrimination has previously been experienced, it can be challenging to talk about personal family and relationship situations. Disparaging comments about the person’s own family format may cause the person to find it difficult to trust that the professional is on their side. The threshold to seek help may be high. Therefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\nTherefore, it is important to highlight in services that they are open to all bereaved people. It must be ensured that the services consider the diversity of people and human relationships. There are currently no personalised support services that are targeted solely at bereaved people of the LGBT community.<\/p>\n
When encountering a bereaved person from the LGBT community, professionals should acknowledge that they may experience disparaging or dismissal of their grief. Although the position of minorities in our society has improved, a strong heteronormative culture continues to be in place, which may cause minorities to experience a sense of not belonging. Unwarranted grief\/no voting rights is also possibly increased by the fact that the relationship with the deceased has not been, for example, legally recognised or accepted within the family circuit. In the LGBT community, many important relationships are placed outside the level of a recognised family in regard to legislation. Examples include friendships, relationships with ex-partners, partners’ children who have not been adopted and relationships that challenge traditional relationship models. The same applies to same-sex couples’ relationships, which end in the death of either partner before any legislative changes have occurred, allowing the relationship to be made official, or relationships, which have not been made official.<\/p>\n
Professionals must talk about the relationship between the bereaved person and the deceased person in the same way the bereaved person speaks about it, i.e., refer to a human relationship with its correct name. For example, professionals must refer to a spouse when discussing with a widow because referring to a friend is incorrect and underrates the relationship between the bereaved and deceased person. In this case, the professional will have confirmed the grief to be disenfranchised\/unwarranted. Therefore, it is essential that the professional considers the language used by the bereaved person and uses similar expressions as the bereaved person.<\/p>\n
Professionals must look into their own attitudes and encounter a bereaved person as an individual. Professionals must show that the relationship, the bereaved person themself and their grief are acceptable. Problems in encounters can also be brought along by other bereaved people grieving the deceased person when the deceased person\u2019s other close relatives do not acknowledge the relationship between the deceased person and the bereaved person or the grief caused by the loss.<\/p>\n
Sometimes death forces a representative of the LGBT community to come out of the closet in various situations in order to be seen, heard and get the support they need. Due to the normative assumptions prevailing in society, coming out of the closet is a continuous process. When encountering professionals, LGBT people who openly live their lives also have to consider how they talk about themselves and their own situation. Amidst the grief, it becomes a different matter to consider.<\/p>\n
For the LGBT community, priests and churches are not neutral providers of support in grief due to the tensions related to institutional representation and history. Many people may have also resigned from church due to discrimination. The support services offered to a bereaved person may be related to church support groups, and, in this case, participation may involve transparent or visible tension. For a bereaved LGBT person, the presence of a priest may bring up previous, painful experiences of discrimination. On the other hand, acceptance shown by the church and priests can be particularly important for some of the LGBT community. Some ecclesiastical operators have openly shared that they have a positive attitude towards the LGBT community and will bless the relationships of same-sex couples.<\/p>\n<\/div>
- Alasuutari V. (2020) Death at the end of the Rainbow. Rethinking Queer Kinsip, Rituals Remembrace at the Finnish culture of Death<\/em>. Turun yliopisto. Humanoria. Turku<\/li>\n
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