Dying the Good Death: Wake and Funeral Customs in County Tyrone

Existential Threat or Dissociative Response? Examining Defensive Avoidance of Point-of-Care Testing Devices Through a Terror Management Theory Framework

“…O'Gorman (1998) has drawn attention to the fact that the general attitude toward death among Irish people contrasts starkly with perspectives of death in contemporary society. For instance, the Irish feel it is important for young people to be familiar with death and to realize its naturalness (Donnelly, 1999), often joke about death (Harlow, 1997), and celebrate it as an important transitional phase (Cashman, 2006). Such openness and acceptance of death may mean that Irish participants in the current study did not experience existential anxiety following receipt of mortality reminders as they tend to frequently encounter such reminders.…”

Genre - text - interpretation: Multidisciplinary perspectives on folklore and beyond

“…In the past, I have argued that local character anecdotes reflect a non-sectarian ideology by reckoning belonging and identity in local terms shared by Catholics and Protestants (Cashman 2006;. I have supported this claim in two ways -first, by investigating the typical thematic contents of a large body of anecdotes and, second, by investigating how swapping anecdotes plays a role in the performance of hospitality and sociability between Catholics and Protestants interacting in mixed company.…”

Money, Death, and Agency in Catholic Ireland, 1850–1921

“…Again, however, although this was all "exceedingly beneficial to the priest," he himself was not discernibly in control of the rumor-mongering and shunning to which the ungenerous might find themselves subjected. 52 Ultimately, communities used this form of payment of the priest to serve what was for them an important social function of expressing mutual, interfamilial respect and mourning, another aspect of the important "social work" that folklorists have attributed to funerary customs. 53 Funeral offerings, in this sense, represented a communal expression of agency and, in Zelizerian terms, had a meaning for them as givers that was quite distinct from that which the receiver (the priest) attached to them.…”