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Despite the many available revisions of what grief means, the great degree to which it makes us up, how it constitutes our life and links us with others, including strangers, a conventional quadripartite dogma has persistently sustained its standing both in pertinent literature and in public discussions of phenomena of grief: 1) that we grieve only our own losses; 2) that grief works to end itself as quickly as possible; 3) the point is to emerge from grief unharmed; and 4) these goals may be met through forgetting the dead. It cannot be claimed that a clear idea has emerged about how grief that is not set off solely by our own losses can �function� globally such that it is politically sensitized or politically sensitizes us. But it can hardly be denied that there is considerable evidence for the existence of a grief that flouts the classical doctrine of these theories.
