Living poorly or dying well: Cultural decisions about life-supporting treatment for American and Japanese patients

Journal of Clinical Ethics

Volumn 11, Issue 3, 2000, Pages 236-250

  Long, Susan O ^a  

^a JOHN CARROLL UNIVERSITY   (United States)

Author keywords

[No Author keywords available]

Indexed keywords

ARTICLE; ATTITUDE TO DEATH; CASE REPORT; CONFLICT; CULTURAL FACTOR; DEATH AND EUTHANASIA; DECISION MAKING; DOCTOR PATIENT RELATION; ETHNOLOGY; FAMILY; HUMAN; HUMAN RELATION; INTERPERSONAL COMMUNICATION; JAPAN; LITERATURE; LONG TERM CARE; MEDICAL ETHICS; PROFESSIONAL PATIENT RELATIONSHIP; PSYCHOLOGICAL ASPECT; STANDARD; UNITED STATES;

DEATH AND EUTHANASIA; PROFESSIONAL PATIENT RELATIONSHIP;

ANECDOTES; ATTITUDE TO DEATH; CONFLICT (PSYCHOLOGY); CROSS-CULTURAL COMPARISON; DECISION MAKING; ETHICS, MEDICAL; FAMILY; HUMANS; INTERPERSONAL RELATIONS; JAPAN; LIFE SUPPORT CARE; PHYSICIAN-PATIENT RELATIONS; TRUTH DISCLOSURE; UNITED STATES;

EID: 0034263310     PISSN: 10467890     EISSN: None     Source Type: Journal    
DOI: None     Document Type: Article

References (66)

1. Blacksher points to three reasons for the potential abuse of the notion of "difference" in clinical practice: trends associated with managed care such as time, switching of doctors, and practices such as "gag rules"; physicians' discomfort with interpersonal communication; and the common epistemic tendency to use simplifying categories to make sense of the world. I would include in this latter category the use of the concept of culture to create a system of "simplifying categories" to deal with the great variations in health behavior with which they are faced in clinical practice. E. Blacksher, "Desperately Seeking Difference," Cambridge Quarterly of Healthcare Ethics 7 (1988): 11-6.
2. H. Hern, "The Difference That Culture Can Make in End-of-Life Decisionmaking," Cambridge Quarterly of Healthcare Ethics 7 (1998): 27-40; P.A. Marshall et al., "Multiculturalism, Bioethics, and End-of-Life Care: Case Narratives of Latino Cancer Patients," in Health Care Ethics: Critical Issues for the 21st Century, ed. J.F. Monagle and D.C. Thomasma (Gaithersburg, Md.: Aspen Publishers, 1998), 421-30.
3. H. Hern, "The Difference That Culture Can Make in End-of-Life Decisionmaking," Cambridge Quarterly of Healthcare Ethics 7 (1998): 27-40; P.A. Marshall et al., "Multiculturalism, Bioethics, and End-of-Life Care: Case Narratives of Latino Cancer Patients," in Health Care Ethics: Critical Issues for the 21st Century, ed. J.F. Monagle and D.C. Thomasma (Gaithersburg, Md.: Aspen Publishers, 1998), 421-30.
4. C. Geertz, "Common Sense as a Cultural System," Antioch Review 33 (1975): 5-26.
5. D.R. Middleton, The Challenge of Human Diversity: Mirrors, Bridges, and Chasms (Prospect Heights, Ill.: Waveland Press, 1998)
6. M. Lock, "Deadly Disputes: Ideologies and Brain Death in Japan," in Organ Transplantation: Meanings and Realities, ed. S.J. Youngner, R.C. Fox, and L.J. O'Connell (Madison, Wise.: University of Wisconsin Press, 1996), 142-67; M. Lock, "Death in Technological Time: Locating the End of Meaningful Life," Medical Anthropological Quarterly 10 (1996): 575-600; M. Lock, Twice Dead: Circulation of Body Parts and Remembrance of Persons (Berkeley, Calif.: University of California Press, forthcoming); E. Namihira, Inochi no Bunka Jinruigaku (The anthropology of life) (Tokyo: Shinchō Sensho, 1996); E. Ohnuki-Tierney, "Brain Death and Organ Transplantation," Current Anthropology 35 (1994): 233-54.
7. M. Lock, "Deadly Disputes: Ideologies and Brain Death in Japan," in Organ Transplantation: Meanings and Realities, ed. S.J. Youngner, R.C. Fox, and L.J. O'Connell (Madison, Wise.: University of Wisconsin Press, 1996), 142-67; M. Lock, "Death in Technological Time: Locating the End of Meaningful Life," Medical Anthropological Quarterly 10 (1996): 575-600; M. Lock, Twice Dead: Circulation of Body Parts and Remembrance of Persons (Berkeley, Calif.: University of California Press, forthcoming); E. Namihira, Inochi no Bunka Jinruigaku (The anthropology of life) (Tokyo: Shinchō Sensho, 1996); E. Ohnuki-Tierney, "Brain Death and Organ Transplantation," Current Anthropology 35 (1994): 233-54.
8. M. Lock, "Deadly Disputes: Ideologies and Brain Death in Japan," in Organ Transplantation: Meanings and Realities, ed. S.J. Youngner, R.C. Fox, and L.J. O'Connell (Madison, Wise.: University of Wisconsin Press, 1996), 142-67; M. Lock, "Death in Technological Time: Locating the End of Meaningful Life," Medical Anthropological Quarterly 10 (1996): 575-600; M. Lock, Twice Dead: Circulation of Body Parts and Remembrance of Persons (Berkeley, Calif.: University of California Press, forthcoming); E. Namihira, Inochi no Bunka Jinruigaku (The anthropology of life) (Tokyo: Shinchō Sensho, 1996); E. Ohnuki-Tierney, "Brain Death and Organ Transplantation," Current Anthropology 35 (1994): 233-54.
9. M. Lock, "Deadly Disputes: Ideologies and Brain Death in Japan," in Organ Transplantation: Meanings and Realities, ed. S.J. Youngner, R.C. Fox, and L.J. O'Connell (Madison, Wise.: University of Wisconsin Press, 1996), 142-67; M. Lock, "Death in Technological Time: Locating the End of Meaningful Life," Medical Anthropological Quarterly 10 (1996): 575-600; M. Lock, Twice Dead: Circulation of Body Parts and Remembrance of Persons (Berkeley, Calif.: University of California Press, forthcoming); E. Namihira, Inochi no Bunka Jinruigaku (The anthropology of life) (Tokyo: Shinchō Sensho, 1996); E. Ohnuki-Tierney, "Brain Death and Organ Transplantation," Current Anthropology 35 (1994): 233-54.
10. M. Lock, "Deadly Disputes: Ideologies and Brain Death in Japan," in Organ Transplantation: Meanings and Realities, ed. S.J. Youngner, R.C. Fox, and L.J. O'Connell (Madison, Wise.: University of Wisconsin Press, 1996), 142-67; M. Lock, "Death in Technological Time: Locating the End of Meaningful Life," Medical Anthropological Quarterly 10 (1996): 575-600; M. Lock, Twice Dead: Circulation of Body Parts and Remembrance of Persons (Berkeley, Calif.: University of California Press, forthcoming); E. Namihira, Inochi no Bunka Jinruigaku (The anthropology of life) (Tokyo: Shinchō Sensho, 1996); E. Ohnuki-Tierney, "Brain Death and Organ Transplantation," Current Anthropology 35 (1994): 233-54.
11. Lock and Feldman, however, have distinguished between "tradition" and the political use of "tradition" and, thus, have avoided the simplistic distinction between whether or not culture matters. R. Lock, "Deadly Disputes," see note 5 above; E. Feldman, "Culture, Conflict, and Cost: Perspectives on Brain Death in Japan," International Journal of Technology Assessment in Health Care 10, no. 3 (1994): 447-63.
12. Lock and Feldman, however, have distinguished between "tradition" and the political use of "tradition" and, thus, have avoided the simplistic distinction between whether or not culture matters. R. Lock, "Deadly Disputes," see note 5 above; E. Feldman, "Culture, Conflict, and Cost: Perspectives on Brain Death in Japan," International Journal of Technology Assessment in Health Care 10, no. 3 (1994): 447-63.
13. C. Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), 44.
14. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
15. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
16. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
17. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
18. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
19. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
20. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
21. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
22. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
23. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
24. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
25. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
26. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
27. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
28. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
29. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
30. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
31. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing
32. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
33. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
34. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
35. For works by scholars of religious belief, see C. Blacker, The Catalpa Bow (London: George Allen & Unwin, 1975); W.M. Bodiford, Soto Zen in Medieval Japan (Honolulu: University of Hawaii Press, 1993); H. Hardacre, Kurozumikyō and the New Religions of Japan (Princeton, N.J.: Princeton University Press, 1986); H. Hardacre, Marketing the Menacing Fetus in Japan (Berkeley, Calif.: University of California Press, 1997); Y. Hoffman, Japanese Death Poems (Rutland, Vt.: Tuttle, 1986); W.R. LaFleur, Liquid Life: Abortion and Buddhism in Japan (Princeton, N.J.: Princeton University Press, 1992); I. Reader, Religion in Contemporary Japan (Honolulu: University of Hawaii Press, 1991); I. Reader, "Buddhism as a Religion of the Family," in Religion and Society in Modern Japan, ed. M.R. Mullins, S. Susumu, and P.L. Swanson (Berkeley, Calif.: Asian Humanities Press, 1993), 139-56. Social science writing on ideas about death are represented by J.B. Grossberg, "Formulating Attitudes towards Death: A Case Study of a Japanese Jōdo Shin Buddhist Woman," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y.: Cornell University Press, 1999), 207-42; Lock, "Death in Technological Time," see note 5 above; M. Lock and C. Honde, "Reaching Consensus about Death: Heart Transplants and Cultural Identity in Japan," in Social Science Perspectives on Medical Ethics, ed. G. Weisz (Philadelphia: University of Pennsylvania Press, 1990); K. Morioka, "Eternal Engagements: Solidarity among the Living, the Dying, and the Dead," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 243-54; M. Morioka, Nōshi no Hito (Brain Dead People) (Tokyo: Fukutake Shoten, 1991); Namihira, see note 5 above; Ohnuki-Tierney, see note 5 above; M. Pinguet, Voluntary Death in Japan, trans. R. Morris (Cambridge, England: Polity Press, 1993); R.J. Smith, Ancestor Worship in Contemporary Japan (Stanford, Calif.: Stanford University Press, 1974); R.J. Smith, "The Living and the Dead in Japanese Popular Religion," in Lives in Motion: Composing Circles of Self and Community in Japan, ed. S.O. Long (Ithaca, N.Y: Cornell University Press, 1999), 255-81; K. Yanagita, About Our Ancestors - The Japanese Family System, trans. F.H. Mayer and I. Yasuyo, compiled by Japanese National Commission for Unesco (New York: Greenwood Press, 1970). Works of more popular nature include S. Blackman, Graceful Exits: How Great Beings Die (New York: Weatherhill, 1997); Ei Rokusuke, Daiōjō (Tokyo: Iwanami Shoten, 1994); Ei Rokusuke, Nidone no Daiōjō (Tokyo: Iwanami Shoten, 1995); K. Yanagida, "Shi no Igaku" e no Nikki (Diary of the Development of a "Medicine of Death") (Tokyo: Shinchōsha, 1996). The topic of notions of death is discussed more fully in S.O. Long, "Reflections on Becoming a Cucumber: Images of the Good Death in Japan and the U.S." (paper presented at the Center for Japanese Studies, University of Michigan, 11 September 1997).
36. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
37. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
38. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
39. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
40. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
41. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
42. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
43. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
44. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
45. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
46. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
47. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
48. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
49. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
50. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
51. This notion of choice is generally discussed in terms of the individualization of death in postmodern society. See, for example, T. Walter, The Revival of Death (London: Routledge, 1994); K. Charmaz, G. Howarth, and A. Kellehear, The Unknown Country: Death in Australia, Britian, and the USA (New York: St. Martin's Press, 1997). The phrase, a "good death," is a direct translation of the Greek "euthanasia," but its contemporary usage to refer to an idealized, culturally constructed notion seems to date to the work of P. Ariès. See P. Ariès, Western Attitudes Toward Death: From the Middle Ages to the Present, trans. P.M. Ranum (Baltimore: Johns Hopkins University Press, 1974); P. Ariès, The Hour of Our Death, trans. H. Weaver (London: Allen Lane, 1981). Studies that attempt to define the "good death" in Western societies, especially the United States, Britain, and Australia include M. Bradbury, "Representations of 'Good' and 'Bad' Death among Deathworkers and the Bereaved," in Contemporary Issues in the Sociology of Death, Dying and Disposal, ed. G. Howarth and P.C. Jupp (New York: St. Martin's Press, 1996), 84-95; K.L. Braun and R. Kayashima, "Death Education in Churches and Temples: Engaging Religious Leaders in the Development of Educational Strategies," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 319-36; D. Clark, ed., The Sociology of Death: Theory, Culture, Practice (Oxford, England: Blackwell, 1993); L. Fitzpatrick, "Secular, Savage and Solitary: Death in Australian Painting," in The Unknown Country: Death in Australia, Britain, and the USA, ed. K. Carmaz, G. Howarth, and A. Kellehear (New York: St. Martin's Press, 1997), 15-30; J.C. Hays et al., "Patient Preference for Place of Death: A Qualitative Approach," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999): 3-22; R. Kastenbaum, " 'Healthy Dying': A Paradoxical Quest Continues," Journal of Social Issues 35 (1979): 185-206; T. Schroepfer, "Facilitating Perceived Control in the Dying Process," in End of Life Issues: Interdisciplinary and Multidimensional Perspectives, ed. B. deVries (New York: Springer Publishing Co., 1999), 57-76; D.C. Smith and M.F. Maher, "Achieving a Healthy Death: The Dying Person's Attitudinal Contributions," Hospice Journal 9 (1993): 21-32; K.L. Vaux and S.A. Vaux, Dying Well (Nashville, Tenn.: Abingdon Press, 1996); T. Walter, The Revival of Death (London: Routledge, 1994); M. Young and L. Cullen, A Good Death: Conversations with East Londoners (London: Routledge, 1996); M. Webb, The Good Death: The New American Search to Reshape the End of Life (New York: Bantam Books, 1997).
52. Long, "Reflections on Becoming a Cucumber," see note 8 above.
53. Exceptions were hospices and a few departments where there was a particular interest in bioethics.
54. The extent to which these alternative disciplinary approaches are respected varies greatly in the United States. For example, in the U.S. hospital where I observed, there was a readily apparent difference between the heart transplant committee and the liver transplant committee there was a readily
55. For example, the Hospice of the Western Reserve in Cleveland, the largest hospice in Ohio and the fourth largest in the country, operates a 40-bed in-patient facility, but has up to 400 patients being cared for at home. Medicare, Medicaid, and most private insurance companies provide some coverage for hospice services, although private companies sometimes place limitations on coverage through case management.
56. There appears to be growing interest in home hospice care in Japan in recent years. This has become possible because of changes in the medical fee schedule, increasing reimbursement to physicians who make house calls and to home nurses who provide care semiautonomously from "home nursing stations" at the physician's referral. Although the hospice movement in Japan was initially introduced by Christian institutions, there is now a Buddist hospice and a number of secular institutional and home-based programs based upon palliative care and consideration of the needs of the whole person. See S.O. Long and S. Chihara, "Difficult Choices: Policy and Meaning in Japanese Hospice Practice," in Caring for the Elderly in Japan and the U.S.: Practices and Policies, ed. S.O. Long (London: Routledge, 2000), 146-71.
57. One such limitation mentioned by several physicians providing home or hospice care was a two-year period of coverage for anticancer drugs. One doctor wondered if that restriction means that the patient is supposed to die by that time.
58. Organization for Economic Cooperation and Development (OECD), Average Length of Stay (2000), 〈http://www.oecd.org//els/health/sources/average_.htm〉.
59. These advance directives would probably not have been relevant in this case anyway, since the patient did not have terminal cancer and she was not in a permanent unconscious state.
60. J. Slomka, "What Do Apple Pie and Motherhood Have to Do with Feeding Tubes and Caring for the Patient?" Archives of Internal Medicine 155, no. 12(1995): 1258-63.
61. S.O. Long, "Family Surrogacy and Cancer Disclosure: Family-Physician Negotiations of an Ethical Dilemma in Japan," Journal of Palliative Care 15 (1999): 331-42.
62. The "slow code," in which staff members respond slowly or only partially to a cardiac emergency, is practiced in both Japanese and U.S. hospitals. As a Japanese internist-bioethicist explained, "When I was on call recently, I was called in at the last minute on a patient in a terminal stage. There was a DNR order, and the doctor and family had talked about it. Well, the family was there when he got in trouble and they panicked. They started asking for more oxygen. Even though there was a DNR order, the medical staff had to respond because of the family. [But they did so reluctantly.] They told the family there was no chance of recovery and they talked with them about ten minutes until the family understood. . . . Sometimes a slow code is good. Even if we know it won't work." In the United States, in my limited experience, a slow code is the staff's response to what they consider unreasonable physician's orders, or the lack of DNR orders because of the family's failure to agree. (I have heard of more cases of the former.) In Japan, the slow code seems to be discussed more in terms of giving the family the sense that the staff was trying to do something.
63. See "Nōshi Ishoku ni Michi Hiraku" (Road Opened to Transplants from Brain-Dead Donors), Asahi Shinbun, 18 June 1997, 1; Lock, Twice Dead, see note 5 above.
64. See "Nōshi Ishoku ni Michi Hiraku" (Road Opened to Transplants from Brain-Dead Donors), Asahi Shinbun, 18 June 1997, 1; Lock, Twice Dead, see note 5 above.
65. This decision was not the equivalent of withholding or withdrawing treatment, as in Mrs. Fortion's case. Nonetheless, the medical staff explained to me that no treatment they had tried had been effective in decreasing the size of the patient's heart, so they knew that the consequence of the committee's original decision was most likely death from his cardiomyopathy. However, the use of an artificial heart was somewhat experimental and, thus, the decision was not morally the same as denying a patient standard treatment.
66. The labeling of such acts as "murder" is common in Japanese media reports of "euthanasia" and was a commonly expressed sentiment by physicians in my interviews.