Death
Same-Sex Marriage and Death
What if you were told that your spouse cannot be buried next to you?
Or that you’ll have to pay a large tax bill upon your spouse’s death that your neighbors, who have been married a shorter time than you and your loved one were, won’t have to?
Though the tide has begun to turn, these are among the struggles that same-sex couples have had to face for years, and the hurdles which these couples have had to face serve as a reminder to all of us that with the inevitability of death, we have to strive to make our end-of-life wishes are known and that they can be fully carried out.
Imagine you get a call from your spouse’s sister that your loved one has taken a turn for the worse at the hospital, and the doctors expect them to die very soon. You rush to the hospital, but find that not only will the doctors not tell you what’s going on, but you are barred from entering the room where your partner of 25 years lay dying. For many, this heart-wrenching scenario was all too real until 2011, when the federal government issued a directive that all hospitals that receive federal aid must allow people to designate those who can visit or speak for them in the hospital. Sadly, as recently as this year, there have been cases where individuals have had those rights infringed upon by individual hospitals.
While the movement for same-sex marriage has gained ground on a state-by-state level, with 13 states, the District of Columbia, and several federally recognized Native American tribes all issuing marriage licenses to same-sex couples, there were until recently many hurdles on the federal level – and the dust is far from settled in Washington. Add to this the states that have passed laws expressly forbidding same-sex marriage, and you’re potentially adding layer upon layer of struggle on top of the grief someone experiences at the death of someone who has stood by them for years.
Even as the United States Supreme Court ruled that the federal Defense of Marriage Act (DOMA) – passed in 1996 and defining legal marriage as between one man and one woman – unconstitutional in June, the picture for same-sex couples became even murkier. Suddenly, depending on which part of the federal government you asked, you were either entitled to benefits or you weren’t. The same week that DOMA was ruled on by the Supreme Court, the Department of Defense began providing equal benefits to same-sex couples, including death benefits.
Among these was the right for same-sex spouses of those eligible to be buried in Arlington National Cemetery. However, the majority of the remaining national cemeteries in the United States are overseen by the Department of Veterans Affairs. It wasn’t until the beginning of September that the VA was directed to begin offering all the same benefits to same-sex couples that others had been entitled to for years, including the right to be buried in a national cemetery operated by the VA’s National Cemetery Administration. In fact, before that directive from the Department of Justice, same-sex couples had to apply for special waivers for burial – and only one had ever been granted. With such dissonance between two parts of the same government, there are no doubt still hurdles to climb and red tape to cut!
Also, in late August, the IRS announced that it would treat same-sex spouses married in states that recognize their marriages for tax purposes, even if the couple officially resided in a state that either does not recognize or officially bans same-sex marriages. These couples can now file jointly, and are entitled to all the same federal tax benefits other married couples are.
Though there have obviously been significant steps forward for same-sex couples in the last few months, the recency of these decisions may still lead to a great deal of confusion for many, and the pace and inconsistency of these changes highlights the fact that, regardless of legal marital status, it remains vitally important for everyone — especially same-sex couples — to discuss end-of-life issues with their loved ones. Do not simply assume that because you hold a marriage license and are extended certain benefits, you’ll be extended those benefits and courtesies across the board, regardless of where you are in the United States. Communication has long been cited as an important component of any long-lasting, loving relationship. Put those skills to use. Talk to each other about your wishes and write them down.
Avoiding talking about death and dying doesn’t postpone the inevitable, and especially in cases such as the ones mentioned above where the law has been rapidly evolving, it can make things even more difficult. You’ve been partners throughout life, supporting one another no matter the hurdles along the way. Don’t shrink from that teamwork now. Do all that you can to help prepare one another for all of life’s events – especially the ones at the end of it.
*****
Today’s guest post is written by my friend Chad Harris. This from Chad: I’m a graduate student at Hood College in Maryland, where I am pursuing coursework in thanatology for eventual certification as a thanatologist and death educator. Upon graduating (hopefully in May!), It’s my hope to work with military families and veterans, a passion I first discovered while working within the Department of Veterans Affairs health-care system.
I also have a master’s degree in social work from Case Western Reserve University in Cleveland, Ohio, and a bachelor’s degree in journalism from the University of Central Arkansas.
Can Grief Hide and Come Back Later?
I was recently asked this question by one of my followers:
Will grief hide itself and come back later?
And, while I was thinking about my answer, this picture showed up in my life to confirm what I was already thinking.
“Life is a spiral. Not a Circle.”
We live in a culture that doesn’t always honour the grieving process and usually much sooner than is good for us we are thrown back into work and our other roles.
We are forced to develop coping mechanisms so we can get through the day in a socially acceptable way. ie. not crying in front of a table you are serving (I did that once )
“Life is a spiral. Not a Circle.”
This means that even though we may push our feelings of grief away (as a very intelligent coping mechanism) Yes. it will resurface to be healed (sometimes at the most inopportune moment )
This is a blessing in disguise. Life/the universe/whatever you want to call it has your best interest at heart. It wants you to heal and will continue to give you the opportunity to heal until the work is done.
I know, perhaps not what you wanted to hear, but once the work is done I’m living proof that grief actually can improve your life.
So what do you do about it?
I’d like to offer you some potent tools to keep in mind for the next time the spiral comes around.
1. Remember to breathe.I would choose Ujayi breath which is calming to the nervous system. (You can watch this video for 3 calming breaths). Bonus points if you do your breathing in Child’s pose which will further the relaxing effect.
2. Give yourself permission to grieve. Feel your feelings as they come up without any judgement. Let go of resistance and allow yourself the space and time you need to process. Let the feelings (whatever they are) bubble up so they can be released. Cry. Scream. Journal. Trust your instincts and do what feels right for you.
3. Get support. People really do want to help; but, you may have to ask for it. A simple available, “Can I have a hug” can work wonders. (Remember: I’m always here for you)
Be gentle on yourself. Be Kind. Healing is a process you are doing a beautiful job.
Big Love + Hugs,
Nicky xo
*****
The Undertaker
(The gender pronouns are slightly outdated in this poem, but it’s easy enough to substitute she for he.)
Written by Darlene Rush
This is for the undertaker,
Whose story is sad to tell,
For what he does is never mentioned,
and often overlooked as well.
He’s not at all what you might picture,
He’s not wrinkled, old and gray.
His face is not the pasty white,
Like storybooks portray.
Some people laugh and make their jokes,
And some turn up their nose,
And many think that he is strange,
For the life that he has chose.
But there are many things that they don’t see,
And even more that they don’t know.
Like all the nights he gets no rest,
But never lets it show.
I have seen him work both day and night,
With no time to eat or sleep.
To care for those in mourning,
And comfort those who weep.
The load he carries on his shoulders,
Is more than you or I could bear.
But he always seems to find the time,
To show you that he cares.
So when you see the undertaker,
Make sure you see the man,
That does the job that no one wants
And that no one understands.
Take the time to shake his hand,
And a moment to just say “hi.”
I think you’ll find the undertaker,
Is just an ordinary guy.
Death Porn
There are two ways you can look at death as being pornographic. In the one sense, pornography is representative of something taboo. In the Victorian era sex was a taboo subject. Today, as some have argued, death is the new taboo … a taboo that we make a huge amount of effort to deny. Anthropologist Geoffrey Gorer said, “At present, death and mourning are treated with much the same prudery as sexual impulses were a century ago.”
Richard Beck wrote,
“the American success ethos is, at root, a neurotic defense mechanism involved in repressing death anxiety. The American culture is, thus, largely delusional and fictional, characterized by a fundamental dishonesty about our mortal condition. Americans pretend that they are immortal and have “all the time in the world.” Consequently, anything that punctures this illusion–disease, decay, debility or death–is pushed aside and avoided as unseemly and illicit. Hence the label “the pornography of death.”
Death as taboo pornography.
But there is another kind of death porn. Another way death and pornography are related. This other way isn’t through representation but through analogy.
Porno films have an intrinsically depersonalizing effect on those involved and those who watch. This commodity of sex has been shown to effect real life relationships in a variety of ways, most of which tend to be harmful. Just as “sex as commodity” can become harmful so can “death as commodity.”
Have you ever wondered why you can watch a gratuitous amount of violent deaths on TV and not be too particularly bothered by it? I’ve never lost sleep over a death on a TV show (although it was difficult when Lori died on The Walking Dead. And the Starks in Game of Thrones).
We play Black Ops on our game console and kill a couple dozen persons in one sitting without thinking about the fact that we are playing a game (A GAME!) where the objective is to kill as many people as we can. And the best gamer is the one who can kill the most.
We watch violence and gore on TV, in movies and remain relatively unaffected.
And this “unaffectedness” is because death has become a commodity. A thing. Something we can look at. Removed from person, and removed from emotion.
Death as a commodity is, in many ways, like pornography. It’s become something that we can safely substitute for the real thing. It’s all the visuals without the love, the trust, the grief and the person. Just as pornography is the commodity of sex without love, so our present grasp of death (via TV, video games, etc.) is death without person and without grief.
And yet, while violence is all throughout our TV shows and video games, we are really uneasy when we talk about the real thing. It’s all the gore without the grief, which – like sexual pornography – doesn’t always prepare us for the reality of death and the grief that comes with us.
Death porn can make us insensitive to a co-worker who is “grieving longer than he/she should”. “Shouldn’t Pat be over that death by now?” If all we know is death porn, then the answer is “Yes. Pat should be over that death by now.” With death, there are no “one night stands” but death porn makes us think there is.
When death becomes pornified, it becomes something that we should “shield the children from.” So, like we often do when talking about sex around our children, we bath our language with euphemisms.
Grandpa has been:
“Called home”
“Gone to a better place”
“Gone to glory”
And when someone dies in the family we make sure that our children don’t have to see it. We “block that channel.” We are so used to the scary fantasy of death that we don’t realize how much beauty, love and life is in real dying, real death and real grief.
Finally, we learn to do death in private. Sure, we might have a funeral (although funerals are become less and less of a social occasion), but we don’t want others to see us grieve. When a friend asks, “How are you?” we won’t say how much grief hurts, we won’t let our friend see our emotions; instead, we’ll say, “I’m fine.” And so we’ve denied it. We’re ashamed of it. We feel guilty. “I just don’t want to be a burden to them.” As though death and grief is something that should be kept away, hidden and private.
But death isn’t pornography. Death isn’t dirty. Death isn’t something we should deny. Like sex, in the context of love, death is full of beauty, love and life. What good sex is to a good relationship, so the good death is to a community. Death provides that experience where the community – despite our differences — can come together as one.
The pornification of death robs us all. It hurts us, hurts our relationships and hurts our community.