James Crissman explores cultural traits related to death and dying in Appalachian sections of Tennessee, Virginia, Kentucky, North Carolina, and West Virginia, showing how they have changed since the 1600s. Relying on archival materials, almost forty photographs, and interviews with more than 400 mountain dwellers, Crissman focuses on the importance of family and "neighborliness" in mountain society. Written for both scholarly and general audiences, the book contains sections on the death watch, body preparation, selection or construction of a coffin or casket, digging the grave by hand, the wake, the funeral, and other topics. Crissman then demonstrates how technology and the encroachment of American society have turned these vital traditions into the disappearing practices of the past.

Health and human service practitioners who work in Appalachia know that the typical “textbook” methods for dealing with clients often have little relevance in the context of Appalachian culture. Despite confronting behavior and values different from those of mainstream America, these professionals may be instructed to follow organizational mandates that are ineffective in mountain communities, subsequently drawing criticism from their clients for practices that are deemed insensitive or controversial. In Appalachian Cultural Competency, Susan E. Keefe has assembled fifteen essays by a multidisciplinary set of scholars and professionals, many nationally renowned for their work in the field of Appalachian studies. Together, these authors argue for the development of a cultural model of practice based on respect for local knowledge, the value of community diversity, and collaboration between professionals and local communities, groups, and individuals. The essays address issues of both practical and theoretical interest, from understanding rural mountain speech to tailoring mental health therapies for Appalachian clients. Other topics include employee assistance programs for Appalachian working-class women, ways of promoting wellness among the Eastern Cherokees, and understanding Appalachian death practices.Keefe advocates an approach to delivering health and social services that both acknowledges and responds to regional differences without casting judgments or creating damaging stereotypes and hierarchies. Often, she observes, the “reflexive” approach she advocates runs counter to formal professional training that is more suited to urban and non-Appalachian contexts. Health care professionals, mental health therapists, social workers, ministers, and others in social services will benefit from the specific cultural knowledge offered by contributors, illustrated by case studies in a myriad of fields and situations. Grounded in real, tested strategies—and illustrated clearly through the authors’ experiences—Appalachian Cultural Competency is an invaluable sourcebook, stressing the importance of cultural understanding between professionals and the Appalachian people they serve.

Born in 1928, Mary Bremier has a remarkably keen eye, both for the beauty of her natural world and for the telling details of human frailty. The Shadows of Appalachia has a deft, musical voice that recalls the regional dialect as well as the songs, sayings, and prayers that shaped her Depression-era childhood. Her gentle irony lays bare the mindset of her hardworking, proud, ignorant, doomed-to-failure, beloved Appalachian family. The Appalachian culture, the same subject as Hillbilly Elegy, is expanded upon in The Shadows of Appalachia with empathy, a rich cast of characters, and some laugh-out-loud humor. The action and setting have similarities to Little House on the Prairie, although it is more nuanced and at times dark, with adult themes. This is a book about the power of language, and how education offers a route out and away from the limitations of narrow-mindedness. Young Mary, silenced and shamed by her mother, is also crippled by dyslexia. Her unconventional education results in her facile, engaging ability to play with words, and reveals how Mary ultimately thrives. After the tragic loss of her husband and young daughter, Mary returns to Appalachia to resolve her conflict with her painful past, her family's shortcomings, and the death of a way of life.

In a raw and inspiring reflection on grief--selected by Publishers Weekly as one of the best books of the year--a mourning sister processes her personal story of loss by exploring the history of bereavement customs.​ When Amanda Held Opelt suffered a season of loss—including three miscarriages and the unexpected death of her sister, New York Times bestselling writer Rachel Held Evans—she was confronted with sorrow she didn't know to how face. Opelt struggled to process her grief and accept the reality of the pain in the world. She also wrestled with some unexpectedly difficult questions: What does it mean to truly grieve and to grieve well? Why is it so hard to move on? Why didn’t my faith prepare me for this kind of pain? And what am I supposed to do now? Her search for answers led her to discover that generations past embraced rituals that served as vessels for pain and aided in the process of grieving and healing. Today, many of these traditions have been lost as religious practice declines, cultures amalgamate, death is sanitized, and pain is averted. In this raw and authentic memoir of bereavement, Opelt explores the history of human grief practices and how previous generations have journeyed through periods of suffering. She explores grief rituals and customs from various cultures, including: the Irish tradition of keening, or wailing in grief, which teaches her that healing can only begin when we dive headfirst into our grief the Victorian tradition of post-mortem photographs and how we struggle to recall a loved one as they were the Jewish tradition of sitting shiva, which reminds her to rest in the strength of her community even when God feels absent the tradition of mourning clothing, which set the bereaved apart in society for a time, allowing them space to honor their grief As Opelt explores each bereavement practice, it gives her a framework for processing her own pain. She shares how, in spite of her doubt and anger, God met her in the midst of sorrow and grieved along with her, and shows that when we carefully and honestly attend to our losses, we are able to expand our capacity for love, faith, and healing.

Before there was a death care industry where professional funeral directors offered embalming and other services, residents of the Arkansas Ozarks—and, for that matter, people throughout the South—buried their own dead. Every part of the complicated, labor-intensive process was handled within the deceased's community. This process included preparation of the body for burial, making a wooden coffin, digging the grave, and overseeing the burial ceremony, as well as observing a wide variety of customs and superstitions. These traditions, especially in rural communities, remained the norm up through the end of World War II, after which a variety of factors, primarily the loss of manpower and the rise of the funeral industry, brought about the end of most customs. Gone to the Grave, a meticulous autopsy of this now vanished way of life and death, documents mourning and practical rituals through interviews, diaries and reminiscences, obituaries, and a wide variety of other sources. Abby Burnett covers attempts to stave off death; passings that, for various reasons, could not be mourned according to tradition; factors contributing to high maternal and infant mortality; and the ways in which loss was expressed though obituaries and epitaphs. A concluding chapter examines early undertaking practices and the many angles funeral industry professionals worked to convince the public of the need for their services.

Providing an overview of the myriad ways that we are touched by death and dying, both as an individual and as a member of society, this book will help readers understand our relationship with death. Kastenbaum and Moreman show how various ways that individual and societal attitudes influence both how and when we die and how we live and deal with the knowledge of death and loss. This landmark text draws on contributions from the social and behavioral sciences as well as the humanities, such as history, religion, philosophy, literature, and the arts, to provide thorough coverage of understanding death and the dying process. Death, Society, and Human Experience was originally written by Robert Kastenbaum, a renowned scholar who developed one of the world’s first death education courses. Christopher Moreman, who has worked in the field of death studies for almost two decades specializing in afterlife beliefs and experiences, has updated this edition.

This book engages with the question of how music expresses and responds to the profound existential disturbance that death and loss present to the living. Singing Death ranges across genres from medieval love song to twenty-first-century horror film music. Each chapter offers readers an encounter with music as a distinct way of speaking or responding to human mortality. The chapters cover a wide range of disciplines: musicology, ethnomusicology, literature, history, philosophy, film studies, psychology and psychoanalysis. The collection is accompanied by a website including some of the music associated with each of its chapters.