FASHIONING SHROUD Stage II
A Social Innovation Proposal Connecting Fashion and Life & Death Education
Nottingham Trent University School of Art & Design Hong Kong Design Institute
ifb
ba
IVE
2018 / 2019
Module: Fashion Concepts and Innovation Project Module reference: FASH30006 Module Leader: Magnum Lam
Fashion Concepts and Innovation Project Declaration This submission is the result of my own work. All help and advice other than that received from tutors has been acknowledged and primary and secondary sources of information have been properly attributed. Should this statement prove to be untrue, I recognise the right and duty of the Board of Examiners to recommend what action should be taken in line with the University’s regulation on assessment contained in its handbook. I confirm that this work has gained ethical approval and that I have faithfully observed the terms of the approval in the conduct of this project.
Signed ………………………………………………………………(Full Name) Wong Yuen Wa (N0834915) Date 11-3-2019 (Word Count:_____4075_____)
CONTENT
FASHIONING
INTROD
FASHIONING
SHROUD
DUCTION Death has been an unpopular issue and also regarded as a taboo in our
modern society. People fear death, as they are uncertain what is the world after death. Some of them can’t let go of their lifetime achievement, or they concern kinsfolk cannot live a good life after they pass away. Therefore, it is difficult for people to discuss death with an open-mind. The purpose of the study is to enable people to understand the meaning of life and death. The project provides an alternate understanding of death which encourages people to get well-prepared for the final stage of their life. The ultimate aims to breaks the taboo of people regard death through shroud. Death is a significant issue as the ageing population is increasingly serious in Hong Kong. Some people who hold an escape attitude toward death. They believe that death will bring an end to suffering if they survive in an unbearable situation. (Boyraz et al., 2015) Many grieved incidents like to kill their terminally-ill spouse to enable the patients relieved of painful life appeared in society. Perhaps they enable to bear life and death as well as understand death is a part of life if people can discuss the end-of-life and death with an open-mind earlier. Contemporary society just emphasis on “the art of life” however overlook “the art of death”. (Scherf & Keil, 2016) People know how to create and experience in their life just like people regard the wedding belongs to one of the important stages in one’s life so they will get well-prepared their wedding but that mindset does not apply in the death stage. People forgot the end-of-life also belongs the part of life and the process of end-of-life is the transition between life and death.
FASHIONING
SHROUD
In view of this, some social enterprises in Hong Kong promote life and
death education. In general, a social enterprise (SE) is a business of reach some societal objective. “People-oriented’ is the trait of social enterprises that resolve the social issues such as support for ageing in community, promote environmental sustainability and build up the harmonious community. In recent years, the government, civil organisation and the business industry motivate the development of social enterprises positively. Nowadays, over 600 social enterprises are operating in Hong Kong. (SEBC, 2018) Among these, some social enterprises promote public education include life and death education as well as bereavement services. For instance, ONCE offer funeral services which is one of social enterprise by Tung Hua Group of Hospital. They promote the idea of “decide own funeral by themselves”. They offer funeral planning and shroud design service to complete the wish of elderly or terminally-ill patient in their end-of-life. ONCE offer comprehensive “individualize farewell rituals” not only satisfy the desire of the deceased but also reduce the pressure and grief of offspring. Moreover, some social enterprises utilize experiential form to promote public education. For instance, Theatre in the Dark utilizes the full darkness performance enables audiences to use other sensory to experience to substitutes vision. Also, Global X-perience by Crossroads offers realistic simulations of global issues like aids, blind, refugee, etc. to allow participants to have a deeper understanding of reality.
However, The Social Enterprise Landscape Study indicated that the nature of public education and training in the number of SE accounted for approximately 10% merely. Therefore, not many enterprises like ONCE which offer comprehensive funeral planning while promoting life and death education. Also, previous research has illustrated the meaning of life and death as well as universal attitude towards death, however, it is a tricky issue to relieve people regard death is a taboo. Thus, many griefed incidents still appeared in society continually although social enterprises are existing. That reflects that people could not receive a positive message through social enterprises as the method of delivery the message is not really extensive. Therefore, the purpose of the study aims to break the taboo of people regards death through the shroud. Shroud belongs one of apparel and it plays a significant role in one’s funeral. Although shroud is not like casual wear is suitable for wearing for everyone and in every stage, everyone will always have the opportunity to wear the shroud. It should relieve the concept that people regard death is a taboo first and then change the negative image of the shroud. Thus, people may ease the negative attitudes through the shroud and conducive to encourage people to get well-prepared in their final stage. Certainly, the function of social enterprises play a certain role in the community. However, this study may run a business model to play a greater role to promote life and death education extensively.
Fig. 1 ONCE Funeral Service, 2018
THE
MEANING
Of Life
(Death)
THE
LITERATURE
According to the Deprivation Account of Death, death regard as a bad thing as death deprive wonderful things in one’s life. (Kagan 2015, p. 255) In principle, this statement should focus on the quality of one’s life to obtain the overall judgement that life whether to bring wonderful things to the individual. Kagan (2015, pp.297-316) advanced that the different concepts of two types of people. Some people defined whether they own a meaningful and wonderful life through their life content. Life content not just composed by like happiness and painful such intrinsic elements, but also contains some external elements like achievement, knowledge, interpersonal relationship, etc. People will add up those of elements to find the result of life value. However, different results depend on individuals’ values. The results of Optimists are positive necessarily as they deem that one’s life is better than nonexistent absolutely. In turn, the overall results of Pessimists are negative certainly which they deem that death is better than survive in the world. The Neutralists, which between the Optimists and Pessimist, depending on the different situation in one’s life to obtain different results. Another aspect is some people deem that one’s life has own values, which is greater to those values of life contents mentioned before. The life value not just count by the life contents. However, in terms of this, the Neutralists just deem that the values of one’s life equal to zero. The life value depends on the life contents merely. They will predict the life content in the future is good or bad to judge whether worthy to survive. Moreover, people have a life first and then pass away. Therefore, the combination of life and death considered by the overall value of life. People should not think about the value of life and the value of death separately, as life and death yield the “interaction effect”. (Kagan 2015, pp. 332-333) The characteristic of life is limited and short so death enables life vulnerable and rare thus increase the value of life.
THE
LITERATURE
The
Relationship Between SYMOBLIC CONSUMPTION & Death Rituals
Death is generally regarded as the “material end of the body and the social self” and denotes “the
irreversible loss of the capacity for consciousness”. (Bonsu & Belk, 2003) People fear death as the characteristic of death is inevitable and unpredictable. People cannot predict the status of death as belief needs to be based on imagining. People still use the perspective of the audience to exist while people attempt to imagine own death. Therefore, people believe immortality subconsciously. (Kagan 2015, pp. 224-229) That enables people prone to generate tremendous trauma when face to mortality and influence people to regard the acceptance of death. According to the Anxiety Buffer Disruption Theory (ABDT), which is providing protection against anxiety in general and death anxiety in particular. (Pyszczynski & Kesebir, 2010) The urgency of retaining one’s anxiety buffer is obviously enhanced when a threat occurs. (Bonsu & Belk, 2003) Bonsu & Belk (2003) point out people tend to expunge death from everyday consciousness like to pursuit symbolic immortality through consumption. For instance, some Chinese people deem that the way of maintaining a good connection with the deceased which is to conduct the ancestor worship. Ancestor worship is a cross-cultural phenomenon that connects generations of families. They offer some sacrifices like joss paper and other symbolic materials to show their respect for the deceased and desire to get good lucks. They believe that although the deceased is no longer on earth, their spirits are living in another world. If the proper respect and offerings are not properly accorded after the burial, the spirit will return to plague the family members. (Yick & Gupta, 2002) Therefore, it is not just a form of memorialization for the deceased and provides a mourning period to offspring. Offspring need to bear the responsibility to conduct the funeral rituals to express filial piety. These death rituals and practices are not merely religious activities, but also serve to maintain the identity. (Yick & Gupta, 2002) Elder will acquire shroud to be one of the funeral products as the shroud is important to the deceased which is to build up the positive postmortem identities to the deceased that renders mourner to remember the final look of the deceased. (Bonsu & Belk, 2003)
THE
LITERATURE
Fig. 2 HK01, 2017
Moreover, Chinese shroud is not just use in the funeral but also it can be a
birthday gift to some elderly people who are 60 years old as the meaning of shroud is longevity and bring luck to elderly people. The embroidery pattern on traditional shrouds like crane and pine tree mean longevity. Also, some auspicious animals like bat and deer mean lucky and fortune because of the pronunciation in Chinese of those animals same with those auspicious words. These meaning are based on Chinese culture and some Chinese social value to extend their funeral practices. When people passed away, they must over 60 years old and they must have offspring so they can wear the Chinese shroud in the funeral. (Leung, 2017) That represents they owned lucky and longevity when they are alive. Therefore, the deceased cannot put on the shroud in the funeral if they are single before they pass away. They should be wearing the Cheongsam or Kwan Kwa as the substitute of Chinese shroud.
THE
LITERATURE
Fig.3 Lyst, 2015
The Potential Market Of
Funerary Apparels & Relevant Product According to Lyst’s (a engine) survey (2015), sidered what they would funeral. 52% of women go down in style, opting outfit. For ladies, gowns, statement heels were chosen. Stilettos domiwith 45%. However, female, with half of men when they buried. The ern people will not limitin the funeral and they their favourite apparel to Lyst launched the “Over included the feature apTopshop, Filippa K, Dr. tomers can consult Lyst spoke “Death Threads” kinsfolk of their outfit away. This shows the funeral apparel in the spend a little more on
Fig.4 Lyst, 2015
London fashion search 85% of people have conlike to wear to their own express that they want to for a high fashion couture designer dresses and the most popular pieces nated the footwear choice men seemed casual than want to wear flip-flops survey reflected that moded wear traditional shroud deem that they can select be the shroud. Therefore, my dead body” collection parels the like Theory, Martin, Nike, etc. Cuscustomer care for a bepackage. Lyst will inform choice after they passed potential demand for future. People willing to their final look. (Hay, 2015)
THE
LITERATURE Fig.5 HK01, 2016
In Hong Kong, over 40,000 people passed away every year. Total 7 funeral parlours and over 100 casket shops in Hong Kong. The total expense of a traditional Chinese funeral is at least HKD$50,000. (Ng, 2016) Therefore, the annual turnover of the funeral industry for at least 20 billion in Hong Kong dollars. Take the International Funeral Parlor by Tung Hua Group of Hospitals as an example, they have 4 big funeral halls and 16 reposing rooms to handle a maximum of 20 funerals daily. (Tung Hua Group of Hospitals, 2019) Although the hire rate of the International Funeral Parlor accounted for 90%, 60% usage rate rented to casket shop and the self-usage rate of Funeral Parlor just accounted for 40%. The casket shop not just sell casket but also offering funeral planning. Therefore, the casket shop is both a tenant and a competitor simultaneously toward the funeral parlour.
Despite this, the International Funeral Parlor break-even even though they are Non-Governmental Organization. That reflects the potential market in the funeral business and also the intense competition among the market in funeral businesses. Moreover, Fan (2016) expressed that nowadays, people simplify rituals procedures, especially people who hold the funeral by western form. Despite this, the casket is the necessity in the funeral. The traditional coffin ranged from HKD$20,000 to HKD$160,000. (Wong, 2016) Therefore, environmental protection coffin increasingly popular in recent years as it’s an affordable price. Environmental protection coffin (Fig.X) made of paper and just suitable for use in cremation. Wong (2016) revealed that the order of environmental protection coffin accounted for 30% every year.
Social Enterprise
Fig.6-7 Tung Hua (ONCE)
Apart from this, some of social enterprises in Hong Kong also offer funeral planning and promote life and death education at the same time. A social enterprise (SE) is a business to reach some societal objective more than pursuit the maximize profits. (SEBC, 2018) For instance, ONCE offer funeral services which promote the idea of “decide own funeral by themselves”. Apart from offering comprehensive funeral planning, ONCE also provide the shroud design service through the life review to affirm their life value, and also design some funeral products included grapefruit leaf soap (Fig.X), praying cards and memorial booklet (Fig.X) to support and assuage the pressure of bereaved. The funeral products as effective vehicles for keeping the memory of the deceased ‘in circulation’. (Huberman, 2013)
In-depth interviews that study respondents toward the attitudes
of life and death, as well as funeral planning, will be conducted with 10-20 informants in Hong Kong. In-depth interview is an effective qualitative method for getting people to talk about their personal feelings, opinions, and experiences. (Mack, 2005, p.30) All interview will face-to-face to conduct with interviewees. As the interview will involve some sensitive question, the interview should be conducted in a private location with no outsiders present or invite interviewees to suggest a location where they would feel comfortable in order to protect the confidentiality of the interview completely. (Mack, 2005, p.34) Therefore, the interview may conduct at their home or some tranquil cafe. The interview will be adopted audio-recorded and complemented with written notes. The project aims to promote life and death education to the young generation rather elderly as the mindset of the young generation may not totally mature and they deem that death seems not related to them, in turn, the elder experienced many life events of their life. They may hold a greater open-mind attitude toward death compared with the young generation. Therefore, interviewees were purposively sampled which targeted 18-26 years old. Through the interview to concern the causal explanations participants provide for what they have experienced and exploring them about the connections and relationships they see between particular events, phenomena, and beliefs. (Mack, 2005, p.30) The interview composed by four sections. The first section included questions about the demographic characteristic of respondents. The second section about respondents towards the attitudes and values of life and death. The third section was understanding the experiences of respondents to join the funeral and those experiences how to influence their attitudes toward funeral planning and the impression of the shroud. The last section was understanding the avenue of respondents received the trend information, which conducive to plan further marketing promotion in appropriate avenue. The interview will based on the interview guide to conduct with open-end question, follow-up question and probes, which is to elicit the participant’s own views and experiences and to encourage interviewees to offer elaborate and detailed responses rather than brief. (Mack, 2005, p.41)
FASHIONING
SHROUD
TABLE 1
METHODOLOGY
In this stage, the in-depth interviews were conducted with 5 people first to conduct the preliminary analysis. One of the informants never participate in the funeral. The rest of the informants have participated at least once. All the respondents who participated in the funeral were involved in the funeral of the lineal relatives or collateral relatives. Those respondents had participated in the funeral within 10 years and only one of the respondents had participated at 11 years ago. All interview was face-toface to conduct with interviewees. The interviews last from 40 minutes to 100 minutes. All of the interviews were tape-recorded with the respondent’s permission and transcribed verbatim. Each interviewee was told that this was a study of attitudes of life and death as well as funeral planning, and none received payment for participating in this study. Narrative analysis was used in interpreting data. This approach was based on the context of each case and the different experiences of each respondent to understand the religious background of respondents and the attitudes toward life and death whether correlated. Also, to explore the relationship between the experiences of participating in the funeral and the tendency of each respondent to plan their funeral. Also, secondary research was used as complementary material to offer a broader basis for interpretation.
FASHIONING
SHROUD
Preliminary Findings & Discussion
PRELIMINARY FINDINGS & DISCUSSION In the interview, one of the respondents never participates
in the funeral. The rest of the respondents have participated at least once. All the respondents who participated in the funeral were involved in the funeral of the lineal relatives or collateral relatives. People regarding the attitudes of life and death may change by after they participated in the funeral as people will drastically change their behaviour while once people experienced something closely related to death. (Kagan, 2015, p.234)
“ I have participated in my grandpa’s funeral when I was 12 years old. This is the first time I participated in the funeral. Actually, our relationship is not close, so when I heard about his death, I feel shocked and scared rather than sad. Before I participated in his funeral, I have no consciousness that people will die, maybe I have not experienced this stage and i think it is none of my business. However, after I participated in the funeral, I feel shocked that people will pass away suddenly and also life is short and limited. I don’t fear to face death, but I believe in the soul of the deceased will come back to have a look of their kinsfolk after the seventh day they passed away… - Katherine ”
“ I have participated in my grandpa’s funeral 7 years ago. When I heard about his death, I just feel normal, as our relationship is not close. Despite this, I always knew that he was alive in the world so I never think he would leave in before I participated in his funeral. Subconsciously, maybe I trust people could be immortality. However, after I participated in the funeral, I understand that people will pass away suddenly and life is short and limited. - Yuen ”
In Katherine’s narrative, she never thinks about anything related to death as she does not experience something related to death. She claimed that death is a natural phenomenon of life. She deems that death is acceptable. Yet, she felt shocked when she heard about her grandpa’s death. People deem that they are acceptable for death, however, in fact, they have not accepted death in their subconscious. The situation of Yuen’s is the same as Katherine’s. She claimed that she believes in destiny, which means she knew that people cannot control when they will pass away. Simultaneously, she deems that her grandpa will be alive in the world forever. She believes the immortality subconsciously. Both cases have changed the mindset of respondents regard death after they experienced something related to death. In fact, the characteristic of life is limited and short so death enables life vulnerable and rare, thus, perhaps respondents deem that increase the value of their life.
The Chinese society merges with local folklore, superstition and magical belief system. (Yick & Gupta, 2002) People will pray
to different gods such as Guan Yu, Guanyin for different purposes. Also, the ancestor worship is one of the vital practices in the Chinese cultural system. The family of most interviewees have their religious belief and most of them believe in Buddhism. Although those respondents may not believe in the same religion with their family, they may be influenced by the behaviour of their parents to generate some taboo in daily life.
“ I have participated in my grandpa’s funeral 7 I have no religious beliefs by myself, but my parents believe in Buddhism. They always remind me of some taboo that I should avoid doing that, especially some traditional festival like Lunar Chinese New Year, I cannot wash my head on the first day of the Lunar Chinese New Year and cannot have a haircut during the Lunar Chinese New Year. So I would avoid doing all these taboo that they mentioned. I don’t know these are related to their religious beliefs or not, perhaps just superstition or may be influenced by their religion to a certain extent. Also, my mother always pay attention to “today’s taboo” on the calendar. If the calendar indicates today is not suitable to go out, my mother will not allow me to go outside. - Katherine
” In this narrative, Katherine stated that she is not sure she believes in Buddhism or not. However, she would avoid some taboo which is mentioned by her parents before. She believes those taboo, but she is uncertain that those taboo are derived from the practices of Buddhism or just belongs to Chinese superstition. To a certain extent, that behaviour of “superstition” is not only based on some religious concept but also correlated to some social norms in Chinese society.
“ I believe I will alive in another world when I passed away. I believe the space of heaven and hell as i believe in “What goes around comes around”... - Yuen
”
The family of Yuen also believe in Buddhism but she indicated that she does not believe in Buddhism definitely. When talking about the attitude towards death, she believes in the concept of “What goes around comes around” and believe in the space of heaven and hell. She deems that people who make good deed can proceed to heaven after they passed away. In fact, the concept of “What goes around comes around” advocated by Buddhism. A similar statement also advocated by Taoism and Confucianism. Buddhism interpreted with the meritorious works of people done in their life. Buddhism deem that doing meritorious works will lessen the punishment after passed away and even proceed to Western heaven, which is similar to the concept of Catholic. (Carpenter, 1996) Therefore, the statement of “What goes around comes around” does not only represent the religious position, it is one of the standards of the social norm in Chinese society more importantly. This shows that the social norm in Chinese society influence how respondents regard the world after death and it does not correlate directly to the factors of religious belief.
Some Chinese funeral practices are rooted in the essence
of Chinese cultural values such as filial piety and emphasis of hierarchy. The hierarchical structure was espoused by Confucius doctrine which is the proper behaviour in the sociocultural concepts. (Yick & Gupta, 2002) The Chinese social structure focus on the paternal lineage. The older son is responsible to perform their parents’ funeral appropriately. Those death rituals and practices not only belong to religious activities but also serve to maintain Chinese identity. “ My grandfather suffered from lung cancer and passed away in his hometown. Because his wishes were sent back to their hometown before he passed away. All family members have accompanied him until he passed away. My family believed in Buddhism. We need to the vigil on the day of his death. I was afraid when I vigil because Grandpa’s body and some paper servants will be placed in the house for one night. We would not sleep and we need to accompany my Grandpa’s body at night… - Yuen
”
In this narrative, Yuen experienced the traditional death rituals in her grandfather’s death. Kins should accompany the body of the deceased for one night which enables the deceased rest in peace before send to the funeral parlour to conduct the cremation. To a certain extent, the vigil allows for the display of kins’ grief and filial piety. Also, Yuen deems that death is not a taboo as death is a natural stage of one’s life. She does not fear the essence of death. However, she was afraid when she vigil because her grandfather’s body will be placed in the house for one night. In fact, she is afraid the paper dolls (Zhizha, which is some sacrifices made of paper to substitute some living offerings.) which placed in the side of her grandpa rather than the corpse of her grandfather. Also, she was afraid of the atmosphere of the vigil.
“ Actually, I don’t remember the whole procedure of funeral but the most profound is kins should have a look of the final look of the deceased before conduct cremation. I feel stressed in the process of the funeral rites as the funeral filled with a dignified atmosphere. I feel a little bit scary, but I scared the rituals rather than the deceased. - May
”
In this narrative, May mentioned in the interview that she felt a little bit scared when she participated in her aunt’s funeral. The funeral rites were based on Buddhism and she felt perturb when mage chanting constantly. She felt stressed during the process of rituals as the rituals seem repeatedly to remind the message that her aunt has passed away. The view of May and Yuen are similar that they do not fear the essence of death or face to death. They generate a sense of fear and pressure which is derived from Chinese traditional rituals and practices rather the characteristic of death. As respondents tend to resist the traditional rituals, Chinese traditional funeral rites significantly influence the idea of respondents regarding their own funeral.
FASHIONING
“ The funeral make me think about my funeral planning especially the funeral modes, which is I don’t want to hold these type of the funeral. I want the funeral can enables my kinfolks feel more comfortable and relieve their grief. - May ” In this narrative, May mentioned she felt stressed in the funeral as the funeral filled with a dignified atmosphere. It is because of the process and practices of conduct the rituals. Besides, May tends to hold a Western form of the funeral as she is a Christian. However, she tends to avoid some traditional rituals which are not related to which forms of the funeral. She stated that she does not need any complicated rituals to announce her death but she must have the section of “farewell’ to enable her family and friends to accept her death and release their grief. She also concerns her individual image in her own funeral. She wanted to have a serene and peaceful image in the final look that enables mourner relieved that she is not painful. “ n my memory, the “shroud” is white color, have a little bit floral pattern and simple silhouette. It looks like solemn. - May ” May deems that traditional shroud give the stressful message to the mourner and it may extend their grief. Therefore, she will not select traditional shroud. She wants to decide what apparel that she wear by herself. She wants to wear her favourite apparel which is casual wear. Other respondents also resist to put on the traditional shroud in their funeral.
SHROUD “ I think traditional shroud brings grief feeling and also it looks like old school and scary, so I will not wear the traditional shroud in my funeral. I want to dress up with a white dress at my funeral which looks succinct and pure. - Yuen ” “ I think shroud is ugly. It may seem like clothes worn by mental patients. It should be all white or red colour and no pattern on it. Also, the fabric should be rough. I just want to dress up with some trendy apparels in my funeral, maybe tailor-made an outfit. - Katherine ” “ I never in touch with Chinese shroud. In my memory, the shroud may similar to Qipao, have many traditional pattern and embroidery, but it may oversized and cool colour tone. I think shroud is special but out of date. It looks old-school. So I will not put on the traditional shroud at my funeral. I tend to tailor-made an outfit specific for my funeral. - Eva ” All respondents did not regard Chinese traditional shroud as a taboo but they resist to put on the traditional shroud in their funeral due to the fixed image of the traditional shroud. Some of the respondents tend to wear their favourite apparel and are willing to spend a sum of money to tailor-made an outfit for their funeral. Apart from this, most respondents had thought about the burial method or location rather than think about the part of the funeral first.
“ I don’t concern about the funeral rituals or mode, yet, I have thought about the burial method. I prefer to conduct the cremation and then burial in my gravesite rather burial at sea. - Katherine ”
Most of the ideas of the funeral planning are sprouting after
respondents participated in the funeral, including which modes of funeral they want or which apparels they prefer to put on in their funeral. Yet, most respondents had thought about the burial method before they experienced participation in the funeral. Different respondents have their own idea about burial. Some respondents prefer the traditional burial method which is burial in their own gravesite, while some respondents proposed some novel method like make some products by using their own ashes.
“ I have ever thought about using my cremated ashes to make a diamond. It is a better way to save my ashes. - Yuen ”
“ I haven’t thought about how to hold my funeral, but I pay attention to the news about purchasing the gravesite in overseas. I have thought about to purchase the gravesite in overseas as the supply of the gravesite in Hong Kong is insufficient...I think to use the ashes to make the crystal or necklace is a meaningful manner to enable kins emotional entrusted in something. - Eva ”
To sum up, the analysis divided into three sections. First, the experiences of participate in the funeral could change the mindset of people regarding life and death. The second part is surrounded by the cultural influence in Chinese society. Chinese cultural values and social norms are correlated with how respondents regard the world after death. Also, Chinese traditional rituals significantly increase the sense of fear and pressure of respondents as well as significantly influence the idea of respondents to regard their own funeral. The last part is the idea of interviewees toward funeral planning. Respondents resist to put on the traditional shroud in their funeral, which is not related to people regard shroud as a taboo. Also, most respondents had thought about the burial method or location rather than think about the part of the funeral first.
Limitation & Future Direction As the limited quantity of interview in this stage, insufficient data support
to analyze comprehensively. Also, the sample of the project targeted to the young generation, so the data of respondents on how to receive the trend information, which is all received from social media, including Instagram, XiaoHongShu, TikTok, Weibo and YouTube. Perhaps to conduct more interview to collect the data on respondents how to receive the trend information extensively, that conducive to plan the broader promotion of life and death education to this target group.
REFERENCES (Boyraz et al., Death Studies, 2015, Vol. 39, Issue 1, pp.1-11) (Scherf & Keil, 2016, pp. 147-180) (SEBC, ‘SE Directory 2018’ Online, Accessed: 20 FEB 2019) (Kagan, 2015, pp. 224-337) (Pyszczynski & Kesebir, Anxiety, Stress, & Coping, 2010, Vol. 24, No. 1, pp.3-26) (Bonsu & Belk, Journal of Consumer Research, 2003, Vol. 30, pp. 41-55) (Yick & Gupta, Journal of Cultural Diversity, 2002, Vol. 9, Issue 2 pp.32-42) (Hay, ‘Over My Dead Body’, Online, Accessed: 20 FEB 2019) (SEBC, ‘Power of Good’ Online, Accessed: 20 FEB 2019) (Ng, ‘[Mysterious funeral business] The business amount over 20 billion. Peek the ecology of funeral parlour and casket shop’, Online, Accessed: 4 MAR 2019) (Tung Hua Group of Hospitals, ‘International Funeral Parlour’, Online, Accessed 4 MAR 2019) (Huberman, Anthropological Theory, 2013, Vol. 12, Issue. 4, pp.467-485) (Mack, 2005, pp. 31-41) (Carpenter, An International Review, 1996, Vol XXIV, No.4, pp. 503-517) Images Fig. 1 Tung Hua Group of Hospitals (2019) Funeral floral workshop [Online image] Available at: https://www.facebook.com/OnceFuneral.Service [Accessed 4 MAR 2019] Fig. 2 HK01 (2017) [Features of Ghost Festival] Traditional shroud: The styling of the deceased and the funeral culture and taboo [Online image] Available at: https://www.hk01.com//117466/ [Accessed 19 Jan 2019] Fig. 3-4 Hay (2015) Over My Dead Body [Online image] Available at: https://www.lyst.com/articles/over-my-dead-body/ [Accessed 20 FEB 2019]. Fig. 5 Ng, M. Y. (2016) [Mysterious funeral business] The business amount over 20 billion. Peek the ecology of funeral parlour and casket shop [Online image]. Available at: https://www.hk01.com//22004/ [Accessed 4 MAR 2019] Fig. 6-7 Tung Hua (ONCE) (n.d.) Product Menu [Online image] Available at: http://once.tungwahcsd.org/zh-hant/products/listing/2/ [Accessed 18 FEB 2019]
BIBLIOGRAPHY
Book and Articles Aghababaei, N. et al., 2014. “Personality Factors and Attitudes Towards Euthanasia in Iran: Implications for End-of-Life Research and Practice” Death Studies, Vol. 38, Issue 2, pp.91-99 Bonsu, S. K. 2003. “Do Not Go Cheaply into That Good Night: Death-Ritual Consumption in Asante, Ghana” Journal of Consumer Research, Vol. 30, pp. 41-55. Boyraz, G. et al. 2015. “Accepting Death as Part of Life: Meaning in Life as a Means for Dealing With Loss Among Bereaved Individuals” Death Studies, Vol. 39, Issue 1, pp.1-11 Carpenter, M. Y. 1996. “Familism and Ancestor Veneration: A Look at Chinese Funeral Rites” An International Review, Vol XXIV, No.4, pp. 503-517 Guion, L. A. et. al., 2001. Conducting an In-depth Interview US: University of Florida Huberman, J., 2013. “Forever a fan: Reflections on the branding of death and the production of value” Anthropological Theory, Vol. 12, Issue. 4, pp.467-485 Illich, I. 1975. “The medicalization of life” Journal of Medical Ethics, Vol. I, pp.73-77 Ishida, R. 2012. “Purpose in Life (Ikigai), a Frontal Lobe Function, Is a Natural and Mentally Healthy Way to Cope with Stress” Psychology, Vol. 3, No. 3, pp.272-276 Jahn, D. R. et al. 2015. “The Moderating Effect of the Negative Impact of Recent Life Events on the Relation between Intrinsic Religiosity and Death Ideation in Older Adults” Suicide and Life-Threatening Behavior, Vol. 42, Issue 6, pp.589-601 Kagan, S. 2015. Death (Translation) Taiwan: The Eurasian Publishing Group. Mack, N. et. al. 2005. Qualitative Research Methods: A Data Collector’s Field Guide USA: Family Health International. Matsui, M. 2010. “Effectiveness of end-of-life education among community-dwelling older adults” Nursing Ethics, Vol. 17, Issue 3, pp. 363372 Pyszczynski, T & Kesebir, P. 2011. “Anxiety buffer disruption theory: a terror management account of posttraumatic stress disorder” Anxiety, Stress, & Coping, Vol. 24, No. 1, pp.3-26 Scherf, H. & Keil, A. 2016. Das letzte Tabu: Uber das Sterban reden und den Abschied leben lernen (Translation) Taiwan: Business Weekly Publication. Testoni, I. et. al. 2019. “Death Education and the Management of Fear of Death Via Photo-Voice: An Experience Among Undergraduate Students” Journal of Loss and Trauma, pp.1-13 Yick, A. G. and Gupta, R. 2002. “Chinese Cultural Dimensions of Death, Dying, and Bereavement: Focus Group Findings” Journal of Cultural Diversity, Vol. 9, Issue 2 pp.32-42. Websites Hay, S, 2015, Over My Dead Body. [online]. Available at: https://www.lyst.com/articles/over-my-dead-body/ [Accessed 20 FEB 2019]. Ng, M. Y., 2016. [Mysterious funeral business] The business amount over 20 billion. Peek the ecology of funeral parlour and casket shop. [online]. Available at: https://www.hk01.com22004 [Accessed 4 MAR 2019] Social Enterprise Business Centre, 2018, Power of Good. Power of Good. [online]. Available at: https://socialenterprise.org.hk/sites/default/ files/share/files/posts/SE/se-download/powerofgood.pdf [Accessed 20 FEB 2019]. Social Enterprises Business Centre, 2018. SE Directory 2018. [online]. Available at: https://socialenterprise.org.hk/sites/default/files/sedirectory/2018SEDirectory.pdf [Accessed 20 FEB 2019]. Social Enterprises Business Centre, n.d. SE Directory. [online]. Available at: https://socialenterprise.org.hk/en/sedb [Accessed 20 FEB 2019]. Tung Hua (ONCE), n.d. Service area. [online]. Available at: http://once.tungwahcsd.org/zh-hant/home/main/ [Accessed 18 FEB 2019]. Tung Hua Group of Hospitals, 2019. International Funeral Parlour. [online]. Available at: http://www.tungwahcsd.org/en/our-services/traditional-services/funeral-parlour/IFP/introduction;category/11 [Accessed 4 MAR 2019]
Interview Guide
Appendix 1
Attitudes of life and death as well as funeral planning Part 1 Demographic
❖ Gender ❖ Age
❖ Religion
❖ Education
❖ Occupation
❖ Number of people living at home ❖ Personality
Part 2 Attitudes and values of life and death
❖ What do you think about the meaning/ value of life?
Is happiness is the most important element in life value? If you going to die in a week, wh at will you do? Anything you will be regret if you did not do?
❖ How do you regard "death"? Will you regard death as a taboo? What do you feel if mentio
n "death"?
Do you think death is the end of life? Do you believe in heaven or recarnation? If you have terminally-ill, what do you feel and do you give up the therapy? Part 3 Attitudes to funeral planning/ products
❖ Have you ever participated funeral(s)? Described your experience(s) ❖ Have the above experiences changed your perception in death? ? ❖ Have you think about your funeral plan/ sth related to death? ❖ What elements will you concern in the funeral planning?
❖ Have you ever approach some information about palliative care and bereavement service
❖ Have you ever in touch with Chinese shroud? How do you regard "shroud" (impression)? ❖ What would like to wear in your own funeral? Why? ❖ How much will you spend in the funeral apparels? Part 4 The avenue to receive trend information
❖ Hobbies & interest
❖ What trend will you follow? How to receive the trend information about your preference (s)? ❖ How to receive general trend information?
Appendix 2
Please scan the QR code if you want to access the online version.