Despite the spiritual roots of self-compassion, the impact of spirituality on the development of self-compassion has not been widely explored. The listening guide method and autoethnography were combined to explore the lived experience of self-compassion from a Christian faith perspective. The participant co-researchers’ narratives revealed three categories of voices. The voices of shame and criticism included oppression, internalized oppression, and judgment. These voices appeared as the participants discussed what makes self-compassion difficult. The voices of love and acceptance included connection, unity, openness, and warmth. Together, these voices were used as participants discussed their experiences of self-compassion. Finally, the voices of resistance included the voices of struggle and advocacy. These voices appeared to facilitate the development of self-compassion. This study offers a deeper understanding of the natural development of self-compassion and of how the Christian faith may facilitate or hinder self-compassion. Implications for counsellors, pastors, and future research are discussed.
This study examined the impact a child’s death had on bereaved parent’s relationships with their significant other utilizing phenomenology. The research question was “what was the experience of the relationship with your significant other following the loss of your child?” Semi-structured interviews were conducted with eight participants. Themes included: The relationship changed after the child’s death; Communication was important to the relationship dynamic; Grieving differences existed and impacted the relationship; Specific behaviours were identified that had the potential to facilitate or harm; Individual grief impacted the relationship; Couples’ utilized additional emotional support outside the relationship; Sex decreased. The themes were discussed within the context of the larger bereavement literature which included grieving differences, continuing bonds, and trauma models for couples. Themes were also discussed with regard for how to provide informed counselling interventions for bereaved parents, such as addressing issues that may arise because of grieving differences.
The main purpose of this study was to investigate the relationship between co-rumination and non-suicidal self-injury (NSSI) in a community sample of adolescents. Analysis of the data from 92 adolescent self-injurers, 51 female and 41 male, indicated that there was a significant, positive correlation of small effect size between adolescents’ level of co-rumination and their frequency of self-injury in the past year. When genders were examined separately, this positive correlation of small effect size remained significant solely for male participants. Contrary to expectations, co-rumination failed to moderate the relationship between depression and NSSI frequency, and stressful life events failed to moderate the relationship between co-rumination and NSSI frequency. Results from further post-hoc analyses and related research on peer socialization suggest possible reasons for these results and future research avenues. The strengths, contributions, and clinical implications of this study are also discussed.
This study explored the relational dimensions of perinatal grieving. Three perinatally bereaved couples each participated in one interview, as well as a follow-up member check interview. The research question for this study was, “how do bereaved parents grieve jointly following perinatal loss?” Data were collected using the qualitative action-project method, and participants were asked how they grieved together for their deceased baby. Joint grieving processes were identified at couples’ initial interviews, and then, following preliminary analyses, were presented back to the couples during the member check interviews for confirmation and alteration. The data analysis followed the protocols set forth in the action-project and instrumental case study methods, combining all data collected from both sets of interviews. Within-case analyses revealed intentional frameworks for each of the couples joint grieving projects, including: (1) Marveling at God’s presence in the midst of loss and the endurance of grace, respect, and togetherness in marriage, (2) Finding each other in the midst of grieving differences to celebrate and honour the sanctity of life, and (3) Coming back into life to find joy and new responsibilities while continuing to mark and honour the existence of the deceased. Joint grieving involved several commonalities between the couples, including re-learning the uniqueness of one another through grieving, interspersing grief within ongoing faith careers, using the safety of the relationship to express painful thoughts and feelings, oscillations between hope and pain, and the ongoing nature of grieving rituals as joint actions. The findings of this study support the application of broader theoretical models of bereavement to the unique context of perinatal loss, as well as emerging constructivist models of perinatal bereavement. The findings also demonstrate the relevance of relational dimensions of grieving for future empirical and clinical developments in the area of perinatal bereavement.