Search results

This study aims to examine the way in which elderly people, men and women, with a terminal illness use language to construct a narrative about their “living-with-dying” experience.

This investigation is a secondary analysis based on a corpus of health and illness narratives collected by the Health Experiences Research Group at the University of Oxford and published by the DIPEx charity (available at: http://healthtalk.org/home).

This study shows that there are qualitative differences in the way in which not only elderly people but also men and women report their experience with terminal illness and their relation to death.

Understanding the different perspectives from which elderly people narrate their experiences of how they live while dying from terminal illness can help health professionals to develop more effective all-inclusive health policies and practices in end-of-life care.

The Euro-centric nature of dark tourism research is limiting the perspective and restricting the scope of contemporary theory. Hence, this paper aims to explore how dark tourism consumption differs in a society apart from the Anglo/Eurosphere. This is done by testing Stone and Sharpley’s (2008) thanatological framework in Mexico, a country whose residents are renown for having a unique perspective on death, to assess whether Mexican dark tourism consumers undergo a similar, or different, thanatological experience to that proposed in the framework.

The study adopts a qualitative approach in the form of a case study. The opinions of Mexican dark tourism consumers were gained by using the technique of semi-structured interviewing in four separate dark tourism sites within Mexico City, with coding serving as the form of analysis.

The findings show that due to the non-existence of an absent/present death paradox in Mexican society, the research participants experienced a thanatological process that contrasts with those from Western societies, which indicates that the thanatological framework is unsuitable in the context of Mexican dark tourism. At the same time, the study contests the common perception that Mexicans have a jovial familiarity with death, and demonstrates that in this case the thanatological process confirmed an acceptance of death, rather than any kind of intimacy.

The research is valuable in that it is a response to recent calls for research in geographical locations not previously considered in a dark tourism/thanatology context.