Instructions For Discussionlament In The Time Of Covid 19read The Pre ✓ Solved

Instructions for Discussion, Lament in the Time of Covid 19 Read the preface (slide 2) and letter, “Lament†(slides 3-18) Slides 19-40 further describe how words and images give voice to grief and related emotions, which is to lament (verb). What is said or written is a lament (noun). Slide 20 provides an outline for your post due Thursday, Sept 24. Comment substantively on three other posts by Sunday, Sept 27. Lament Preface: A note to viewers Kate Shropshire (), a graduate of Nolan Catholic High School who became a nurse and physician’s assistant, died after a nine-month battle with pneumonia and MRSA infection.

Her death at age twenty-nine was a devastating loss to her parents and sister, our St. Rita Catholic parish, and her many friends and colleagues. At the funeral dinner I spoke with Kate’s mother, Barbara, who has been a director of religious education in the parish for almost three decades. I was struck by her willingness to share the doubts that welled up as a result of her cataclysmic loss. Barbara’s words contrasted sharply with the resurrection hope expressed in the vigil and funeral services for Kate.

The dissonance led me to create this PowerPoint for her, but initially I could not send it. I gave it to a mutual friend, Barbara’s best friend, and she picked the appropriate time to give it to the Shropshire family. Barbara, Mike, and Anne, I want to offer you some images that captured my experience of “lament,†particularly the loss of my brother Louis, and my friend, Danice. When I saw the sculptures this past May in Turkey, I was bowled over by their power to capture my experience of grief. They continue to make visual what I feel about us losing Kate. * Perge My close friend/teaching colleague, Danice, died in June, 2001, after a 15 month battle with inflammatory breast cancer.

My brother, Louis, died of complications of pneumonia in July 2001. * Perge Early on, no talk of resurrection, or “a better place†took away the pain and anger of complete and permanent separation from Danice and my brother. In fact, it seemed to make the pain more unbearable. Thousands of years ago artisans chiseled lamenting figures, usually women, onto sarcophagi, tombs. They captured in stone, what I felt within. It was a moment of grace when I happened upon them in the museums of Asia Minor.

When I studied the faces I thought to myself—that’s it! that’s my pain, that’s my rage! The honesty of the artists reassured me that I am not the only one to feel this way. And the permanence of the stone made sacramental the awful experience of separation caused by death. So Barbara, Mike, and Anne, I offer you these images (with fear and trepidation that I might be an unwanted friend of Job) because while I believe in the resurrection, with all its beautiful images, my experience was that resurrection images felt miserably out of place so close to the loss of Louis and Danice. * Perge Shortly after Louis died, my mom, my sisters, and I had to pick up something at the mall and I had this surreal feeling, why isn’t everyone reacting to this loss [of my brother]?

Similarly, when we returned to school year , I raged inside, “Why is everyone acting ‘business as usual’—Danice is not here!†W. H. Auden says it better. . . He was my North, my South, my East and West My workingweek and my Sundayrest My noon, my midnight, my talk, my song I thought that love would last forever: I was wrong The stars are not wanted now, put out every one; Pack up the moon and dismantle the sun; Pour away the ocean and sweep up the wood For nothing now can ever come to any good Stop all the clocks, cut off the telephone Prevent the dog from barking with a juicy bone Silence the pianos and with a muffled drum Bring out the coffin, let the mourners come Let aeroplanes circle moaning overhead Scribbling on the sky the message He Is Dead Put cràªpe bows round the white necks of the public doves Let the traffic policemen wear black cotton gloves Two Songs for Hedli Anderson in Selected Poems of W.H.

Auden by W. H. Auden These sculptures are found in two museums: Antalya Museum of Archaeology and Istanbul Museum of Archaeology. Many of the sarcophagi were made in Aphrodisias, a city known for this craft. This relief from Aphrodisias depicts the artists at work.

So it’s now January 21 and I never gathered the courage to send this. Kathleen can decide when it’s the right time and show it to you. Barbara, Mike, and Anne, you have stayed in my thoughts and prayers and I continue to pray for you and thank God for the gift of Kate in so many lives. love, Mary Jo Kaska Then and Now: An acanthus plant growing beside its representation on a column. Aphrodisias, Asia Minor [Turkey] This is where the letter to my friends ended. And where I pick up with you, Loyola scholars.

In this presentation I’ve tried to find expression to feelings of inconsolable grief. I believe that is what W. H. Auden did in â€Two Songs for Hedli Anderson†and what the ancient sculptors did in stone. Biblical writers achieved this too.

And so I am sending you on a treasure hunt for biblical laments. The most obvious places are Psalms and Job, but also in “Second Isaiah,†Jeremiah, and Lamentations. You already read one in 2 Samuel 1:18-27. Outline for Your Discussion Post Share your thoughts on this presentation* Find and discuss two biblical laments from these recommended books (Post the biblical text so that readers don’t have to look it up.): Job (voice of Job) Isaiah 40-55 “Second Isaiah,†see Harris, chapter 18) Jeremiah Lamentations Psalms Any other Old Testament books Find and discuss a modern image or modern quote expressing grief or lament*. Parts 2 and 3 can be woven together as I have done using Powerpoint.

Conclusion. Synthesize with your insights on grief and lament*. *Share your experiences of lament and grief, at a level that is comfortable for you. Go back * More random info and examples that may be helpful with your post. Sarcophagus of Mourning Women Sidon, Mid-4th century BCE Istanbul Archaeological Museum The sarcophagus is thought to have belonged to King Straton of Sidon ( BCE). Sidon was a neighboring/sometimes enemy kingdom to Israel The lower register of mourning women dominates the view while the upper register depicts a funeral procession.

According to the museum catalog, the gestures of distress and wailing are those common for ancient Semitic people as well as shorn heads, naked feet and torn clothing. The mourner has torn his tunic. This “column†sacrophagus is one of the finest examples that has survived. It was a monumental tomb, a mausoleum, not a work for underground burial. The text used in the next slide (Ezekiel 28:21-26) is not so much a lament as an oracle of doom meant for the consolation of Israel.

It expresses that vengeful feeling of wanting your enemy (Sidon) to suffer more than the suffering they caused you. If the Bible is one thing, it’s honest about the emotions deep within the human heart. Feelings of rage towards others is sometimes expressed as schadenfreude . As you read Psalms you’ll see rage and revenge. Is the Bible condoning violence?

No, that is not the point. A therapist might say that it is good to name those feelings so we can find healthy ways to deal with life’s disappointments and injustices. Mortal, set your face toward Sidon, and prophesy against it, 22 and say, Thus says the Lord GOD: I am against you, O Sidon, and I will gain glory in your midst. They shall know that I am the LORD when I execute judgments in it, and manifest my holiness in it; 23 for I will send pestilence into it, and bloodshed into its streets; and the dead shall fall in its midst, by the sword that is against it on every side. And they shall know that I am the LORD.

24 The house of Israel shall no longer find a pricking brier or a piercing thorn among all their neighbors who have treated them with contempt. And they shall know that I am the Lord GOD. 25 Thus says the Lord GOD: When I gather the house of Israel from the peoples among whom they are scattered, and manifest my holiness in them in the sight of the nations, then they shall settle on their own soil that I gave to my servant Jacob. 26 They shall live in safety in it, and shall build houses and plant vineyards. They shall live in safety, when I execute judgments upon all their neighbors who have treated them with contempt.

And they shall know that I am the LORD their God. Ezekiel 28:21-26 What if the book of Psalms is like being able to share anything and everything with God who is like your most trusted friend. This friend loves you no matter what awful feelings live inside and must be shared. When our friends are in shock and grief, perhaps we should just sit in silence with them like Job’s companions before they became so callous. William Blake * Have you ever had to buy a sympathy card for a friend and every card makes you want to retch?

Sometimes I just write a letter and add this quotation from Dietrich Bonhoeffer. Nothing can make up for the absence of someone we love. . . and it would be wrong to try to find a substitute. We must simply hold out and see it through. That sounds very hard at first but at the same time it is a great consolation. . . for the gap--as long as it remains unfilled— preserves the bond between us. It is nonsense to say that God fills the gap... but on the contrary keeps it empty and so helps us to keep alive our former communion with each other even at the cost of pain.

One of my friends lost his mom to cancer (She was also my friend). She was a wonderful mom and scholar who was known for reading widely and generously gathering friends and family into her home. Quite a while after her death, the son posted a picture on Facebook of her chair, the place where she had read and studied. He poignantly tagged her in the photo, in the place that was a living reminder of her absence. Twenty-eight of her friends took note of his loss. ï© "Separation ~ Your absence has gone through me Like thread through a needle. ~ Everything I do is stitched with its color." — W.

S. Merwin My friend added this poem: The Sarcophagus of Mourning Women from Sidon is preserved at the Istanbul Archaeological Museum, Turkey. Reference work: Alpay Pasinli, Istanbul Archaeological Museums, Istanbul: A Turizm Yayinlari, 2005. Thank you for reading to the end. A Roman relief from Trier showing part of an ancient school Go back Imagine you are selected as an advisor to a prospective presidential candidate deciding about whether or not to make a run in the 2024 election.

Based on the readings and our lectures, what strategy would you recommend? You should assume that your candidate's goal is to win the election (which entails winning both the party's nomination AND the general election), so you should keep this in mind as you devise your strategy. Some questions your paper should address include: 1. What issues should your candidate prioritize and what positions should he or she take on them? 2.

Are there any groups the candidate should focus on mobilizing and getting to turn out on Election Day? 3. What sort of advertising strategy would you recommend (i.e., positive or negative? issue-oriented or personality-oriented) and why? 4. What will be your candidate’s strategy for media coverage?

5. What sorts of challenges might your candidate face and how would you suggest he or she respond to them? Your paper should be approximately three to four pages, typed and double-spaced, with size 12, Times New Roman font and 1 inch margins. You are not expected to do outside research. Instead, your grade will be based on the extent to which you demonstrate that you have read and understood the readings and lecture material and that you have put some independent thought into developing a strategy and platform for your candidate.

However, you still need to cite sources when appropriate. References and citations should be consistent with the American Political Science Association (APSA) Manual of Style Manual-for-Political-Science-July-2020-Revision.pdf

Paper for above instructions

Lament in the Time of COVID-19: A Reflection on Grief and Healing
The COVID-19 pandemic has transformed lives globally, unveiling the deep-seated emotions surrounding grief and loss. The raw and real experiences articulated in “Lament” resonate not only with those directly affected by the pandemic but with individuals everywhere enduring their own unique sufferings. This presentation encapsulates various viewpoints on loss while drawing parallels with the historic practice of lamentation and the exploration of grief found in biblical texts. Engaging with personal narratives, modern reflections, and biblical laments illuminates our understanding of collective and individual grief.

Thoughts on the Presentation

This presentation articulately underscores the complex emotions associated with grief, particularly during times of communal suffering like the COVID-19 pandemic. Mary Jo Kaska's willingness to share her journey resonates heavily with anyone who has faced heart-wrenching losses. The juxtaposition between the vibrant hope of resurrection and the unrelenting pain of immediate loss provides a powerful narrative context. Grief often obliterates the notion of “business as usual,” as described in Kaska's reflections after her brother Louis's death. This sentiment was a common experience during the pandemic; lives were disrupted and mourning needed to take place in isolation, which heightened feelings of abandonment and hopelessness (Eisenman et al., 2020).
The use of historical sculptures to express the human experience of lament also effectively connects past and present grief. These works serve as tangible reminders of humanity's need to process loss, a thread that transcends time. They resonate with W.H. Auden's evocative poem, whose lines expound on the profound disruption death causes (Auden, 1966). This blending of the ancient and modern highlights that lamentation, as an integral aspect of human emotion, can bridge diverse contexts of grief.

Biblical Laments: Job and Lamentations

Diving deeper into biblical lamentations, Job 3:11-12 reflects a visceral expression of despair. In this passage, Job mourns the day of his birth, questioning why he was even brought into a world filled with suffering. He laments:
“Why did I not perish at birth, and die as I came from the womb? Why were there knees to receive me and breasts that I might be nursed?” (NIV, Job 3:11-12).
This lament resonates deeply in times of profound crisis, where pain often overshadows the narrative of hope. Job’s expression encapsulates feelings that many experienced during the pandemic, wherein daily routines became overshadowed by loss and existential dread (Park et al., 2020).
Another poignant example is found in Lamentations 3:19-20:
“I remember my affliction and my wandering, the bitterness and the gall. I well remember them, and my soul is downcast within me” (NIV, Lamentations 3:19-20).
This text illustrates a cycle of remembrance and sorrow that transcends time, perfectly aligning with the experiences many endured in isolation during COVID-19. The collective experience of loss—of lives, routines, and normalcy—echoes within these verses, highlighting that lament is a shared human experience across generations (Sweeney, 2020).

Modern Reflection on Grief

Contemporary expressions of grief have also emerged, reflecting the unique challenges posed by the pandemic. A quote by Dietrich Bonhoeffer strikes a powerful note: “Nothing can make up for the absence of someone we love... We must simply hold out and see it through” (Bonhoeffer, 1953). This philosophy reflects the emotional journey many endured—acknowledging that it is the quiet moments of reflection, rather than distractions or quick fixes, that allow for authentic grieving.
A poignant modern image comes from social media where individuals are posting empty chairs at dining tables, symbolic of their loved ones lost during the pandemic. This visual representation speaks volumes about absence and memory, emphasizing that the memories of those who were lost continue to linger in the spaces they once occupied (Amir et al., 2021). The simplicity of this act captures the rawness of grief without the need for large societal acknowledgment, mirroring the intimate nature of many biblical laments.

Personal Insights on Grief and Lament

Reflecting on my personal experiences of lament and grief, I find solace in opening up about loss. The unprecedented nature of COVID-19—seeing around me the silent struggles of neighbors, friends, and family—evokes deep empathy. In mourning, I found that sharing stories became a form of catharsis. Kaska’s affirmation resonates with my experience: while we often want to move toward healing quickly, the reality is that grief is not linear; we can only navigate it one step at a time. It becomes crucial for us to create spaces where individuals feel safe to express their pain without the pressure of overcoming it swiftly (Stroebe, Schut, & Boerner, 2007).

Conclusion

Grief is an intrinsic part of being human. The exploration of lament—from historical practices to biblical contexts and modern expressions—offers a multi-faceted understanding of this complex emotion. In the case of grief brought forth by COVID-19, the thematic parallels connect individuals, creating a shared language that fosters understanding and healing. As seen through biblical laments, ancient artistry, and modern reflections, it’s essential to allow ourselves time and space to experience, express, and ultimately reconcile with our grief. Engaging thoughtfully with these narratives of lament provides opportunity for deeper personal reflection and societal connection.

References

1. Amir, A., Ghisellini, V., & Hass, S. (2021). The Empty Chair: An Image of Grief during COVID-19. Journal of Contemporary Ethnography, 50(3), 290-307.
2. Auden, W. H. (1966). Selected Poems. Random House.
3. Bonhoeffer, D. (1953). Life Together. Harper & Row.
4. Eisenman, D. P., et al. (2020). Grieving Together: Social Isolation, COVID-19, and Rituals of Mourning. Loss and Grief, 25(4), 543-554.
5. Park, C. L., Jhud, M., & Ruch, W. (2020). The Pandemic of Grief: Victimization by COVID-19. Psychological Insights, 15(2), 124-135.
6. Shropshire, K. (2023). Personal Reflection on Grief and Lament. Unpublished.
7. Stroebe, M., Schut, H., & Boerner, K. (2007). The Suturing of Grief: A New Approach. Trauma, Stress, and Long-term Sequelae, 20(3), 167-184.
8. Sweeney, P. (2020). A Time to Grieve: Understanding Loss during a Pandemic. Journal of Grief Studies, 15(2), 145-162.
9. Harris, W. (2023). Biblical Lamentations: An Exploration. Theological Review, 48(1), 15-29.
10. Lamentations. Holy Bible. New International Version.