Narrative identities of late adolescent males who experienced the loss of a parent

Abstract

Baie kinders in Suid-Afrika het ’n ouer verloor weens verskeie oorsake, insluitend MIV/Vigs. In 2021 alleen is ’n verbysterende 2 920 000 kinders geraak, met 960 000 jongmense wat 'n ouer aan hierdie siekte verloor het. Boonop het Suid-Afrika die hoogste getal kinders aangeteken wat tussen Maart 2020 en April 2021 hul primêre versorger weens Covid-19 verloor het. Die dood van ’n ouer kan ’n belangrike keerpunt in ’n jongmens se lewe wees, wat die konstruksie van hul narratiewe identiteit verander. Daarom het hierdie kwalitatiewe studie ten doel gehad om die ontluikende narratiewe identiteite van laat adolessente mans wat ’n ouer tussen geboorte en 14 jaar oud verloor het, te verken en te beskryf. Die huidige studie het hierdie narratiewe rondom ouerlike verlies en die daaropvolgende rou-stressors verken deur die Dual Process Model of Coping with Grief and Bereavement (Dubbelprosesmodel van Hantering van Hartseer en Rou) en die Voortgesette Effektemodel (Continuing Bonds Model) te gebruik. Verder het die studie ten doel gehad om die betekenis te verstaan ​​wat die laat adolessente aan die verlies toegeskryf het deur gebruik te maak van die Betekenisrekonstruksieteorie. Daarbenewens is die Gender Role Strain Paradigm (Geslagsrol-stresparadigma) gebruik om te verken hoe die narratiewe identiteite en betekenisgewende prosesse van laat-adolessente mans deur geslagsrolle gevorm is. Aangesien hierdie kwalitatiewe studie binne ’n interpretivistiese-konstruktivistiese paradigma geposisioneer is, het hierdie kwalitatiewe studie belang gestel in die betekenis van individuele deelnemers se ervarings. Deur ’n narratiewe navorsingsontwerp te gebruik, het die studie spesifiek gefokus op keerpunte of belangrike gebeurtenisse in die deelnemers se lewens. Die deelnemers was laat adolessente mans tussen die ouderdomme van 15 jaar en 19 jaar, wat ’n ouer verloor het tussen geboorte en 14 jaar oud. In hierdie studie is data ingesamel deur middel van ’n semi-gestruktureerde onderhoud deur gebruik te maak van die Life Story Interview-metode (Atkinson & Hagenah, 1994), en daarna te ontleed met behulp van tematiese narratiewe analise. Die resultate het voorgestel dat ouerlike verlies beduidende persoonlike veranderinge, sekondêre verliese en besondere uitdagings meegebring het namate deelnemers hul hartseer verwerk het. Spesifiek, die rouproses het gereflekteer hoe rou deur die ontwikkelingsjare plaasvind. Verder het deelnemers se sienings aangedui hoe geslagsverwante veranderinge in die samelewing beïnvloed hoe manlike verlies uitgedruk word. Die deelnemers se sienings oor geslagsrolle het beduidende veranderinge aangedui in hoe die samelewing tradisionele geslagsrolle sien. Die rol van ’n eggenoot is ook uitgelig as ’n opvallende tema en dui daarop dat die oorlewende ouer, uitgebreide familie, onderwysers en maats ’n deurslaggewende rol in die rouproses speel. Deur sin te probeer gee aan die verlies is oorweeg en daar is gedemonstreer hoe deelnemers by dié proses betrokke was. Die belangrikheid van agentskap en doelgerigtheid was sentraal in die vertellings van ouer-bedroefde laat-adolessente mans. Laastens is die waarde daarvan ook uitgelig om die verhaal van verlies te vertel. Hierdie studie het bygedra tot die beperkte navorsing wat gedoen is oor die narratiewe identiteit en ouerverlies. Verder beklemtoon die unieke fokus op laat adolessente wat ouerverlies ervaar het deur gebruik te maak van ’n narratiewe ondersoekbenadering – potensiële areas van intervensie vir hierdie groep.

Many children in South Africa have lost a parent through various causes, including HIV/AIDS. In 2021 alone, a staggering 2 920 000 children were affected, with 960 000 young people losing a parent to this disease. Additionally, South Africa recorded the highest number of children who lost their primary caregiver to COVID-19 between March 2020 and April 2021. The death of a parent can be a significant turning point in a young person's life, altering the construction of their narrative identity. Hence, this qualitative study aimed to explore and describe the emerging narrative identities of late adolescent males who had lost a parent between birth and 14 years of age. The current study explored these narratives around parental loss and the subsequent bereavement stressors using the Dual Process Model of Coping with Grief and Bereavement and the Continuing Bonds Model. Furthermore, the study aimed to understand the meaning that the late adolescents ascribed to the loss using the Meaning Reconstruction Theory. In addition, the Gender Role Strain Paradigm was used to explore how the narrative identities and meaning-making processes of late adolescent males have been shaped by gender roles. Being positioned within an interpretivist-constructivist paradigm, this qualitative study was interested in the meaning of individual participants’ experiences.

Using a narrative research design, the study specifically focused on turning points or significant events in the participants’ lives. The participants were late adolescent males between the ages of 15 years and 19 years who had lost a parent between birth and 14 years of age. In this study, data were collected through a semi-structured interview using the Life Story Interview method (Atkinson & Hagenah, 1994), and subsequently analysed using thematic narrative analysis. The results suggested that parental loss brought about significant personal changes, secondary losses, and particular challenges as participants came to terms with their grief. Specifically, the grieving process reflected how grief occurs throughout the developmental years. Furthermore, participants’ views signified how gender-related changes in society have affected how male loss is expressed. The participants' views on gender roles indicated significant changes in how society perceives traditional gender roles. The role of significant others was also highlighted as a salient theme and suggests that the surviving parent, extended family, teachers, and peers play a pivotal role in the grief process. Finding meaning in the loss was considered and how participants were engaged in the meaning-making process was demonstrated. The importance of agency and goal-directedness was central in the narratives of parentally bereaved late adolescent males. Lastly, the value of telling the story of loss was also highlighted. This study contributed to the limited research that has been conducted on narrative identity and parental loss. Furthermore, the unique focus on late adolescents who have experienced parental loss using a narrative inquiry approach highlights potential areas of intervention for this population.

Izingane eziningi eNingizimu Afrikha zishonelwe ngabazali ngenxa yezizathu ezahlukene okubalwa kuzo i-HIV/AIDS. Ngonyaka wezi-2021 uwodwa, zingu-2 920 000 izingane ezathinteka, kanti intsha engama-960 000 yalahlekelwa abazali ngenxa yalesi sifo. Ukwengeza, iNingizimu Afrikha iqophe inani eliphakeme kakhulu lezingane ezishonelwe abanakekeli bazo abayinhloko ngenxa ye-COVID-19 phakathi kwenyanga kaNdasa yowezi-2020 noMbasa wezi-2021. Ukushona komzali kungaba inguquko enkulu kakhulu empilweni yomuntu osemusha, kuguqule ukwakhiwa komlando wabo phecelezi narrative identity. Ngakho-ke, lolu cwaningo lwekhwalithethivu lwaluhlose ukuhlola nokuchaza imilando ekhulayo yabesilisa abasebasha abashonelwe abazali phakathi kokuzalwa kanye neminyaka eyi-14 ubudala. Ucwaningo lwamanje luhlole lemilando ephathelene nokulahlekelwa abazali kanye nezingcindezi zokushonelwa ngokusebenzisa Indlela Yenqubo Ekabili Yokubhekana Nosizi Nokushonelwa kanye Nemodeli Yebhondi Eqhubekayo. Ngaphezu kwalokho, ucwaningo lwaluhlose ukuqonda incazelo eyatholwa yintsha esanda engaphezu kweminyaka eyishumi nambili ngokulahlekelwa isebenzisa Injululwazi Yokwakha kabusha Incazelo. Ngaphezu kwalokho, ipharadaymu Ephoqelela Indima Yobulili phecelezi iGender Role Strain yasetshenziselwa ukuhlola ukuthi imilando kanye nezinqubo zokwenza incazelo zabesilisa abayintsha esanda kweva eshumini nambili kuye kwakhiwa kanjani izindima zobulili. Njengoba lubekwe ngaphakathi kwepharadaymu eqondayo-eyakhayo, lolu cwaningo lwekhwalithethivu lwalunentshisekelo encazelweni yokuhlangenwe nakho kwababambiqhaza ngabanye. Ngokusebenzisa umklamo wocwaningo olulandayo, ucwaningo lugxile ezinguqukweni noma ezehlakalweni ezibalulekile ezimpilweni zababambiqhaza. Abahlanganyeli bekungabesilisa abasebasha abaneminyaka ephakathi kweyi-15 neyi-19 abashonelwe abazali phakathi kokuzalwa neminyaka eyi-14 ubudala. Kulolu cwaningo, ulwazi luqoqwe ngezingxoxo ezihleliwe kusetshenziswa indlela yengxoxo Yendaba Yempilo (Atkinson & Hagenah, 1994), yase ihlaziywa kusetshenziswa uhlaziyo ngokwengqikithi. Imiphumela yaphakamisa ukuthi ukulahlekelwa kwabazali kulethe izinguquko ezinkulu zomuntu, ukulahlekelwa okuzalwa ukushonelwa, nezinselelo ezithile ngesikhathi ababambiqhaza babebhekana nosizi lwabo. Ikakhulukazi, inqubo yokulila yabonisa indlela usizi olwenzeka ngayo phakathi neminyaka yokukhula. Ngaphezu kwalokho, imibono yababambiqhaza ikhombisa ukuthi izinguquko eziphathelene nobulili emphakathini zibe nomthelela kanjani ekutheni ukulahlekelwa kwabesilisa kuvezwa kanjani. Imibono yababambiqhaza ngezindima zobulili ikhombise izinguquko ezibalulekile endleleni umphakathi ozibheka ngayo izindima zobulili zendabuko. Indima yabanye ababalulekile nayo yavezwa njengendikimba ephawulekayo futhi iphakamisa ukuthi umzali osaphila, amanye amalungu omndeni, othisha, nontanga badlala indima ebalulekile ekulileni. Ukuthola incazelo ekulahlekelweni kwabhekwa kwakhonjiswa nokuthi ababambiqhaza bahlanganyele kanjani enqubweni yokwenza incazelo. Ukubaluleka kokujaheka nokuqondisa komgomo bekuyisisekelo emilandweni yabesilisa abaseyintsha abashonelwa abazali. Okokugcina, ukubaluleka kokuxoxa indaba yokulahlekelwa kwagqanyiswa. Lolu cwaningo lube negalelo ocwaningweni oluncane olusenziwe mayelana nemilando kanye nokulahlekelwa abazali. Ngaphezu kwalokho, ukugxila okuyingqayizivele entsheni esanda kweva eshumini nambili eye yalahlekelwa abazali kusetshenziswa indlela yophenyo elandayo igqamisa izindawo okungase kungenelelwe kuzo kulaba bantu.

Bana ba bangata Afrika Borwa ba hlokahaletswe ke batswadi ka mabaka a sa tshwaneng, a kenyeletsang HIV/AIDS. Ka 2021 feela, palo e makatsang ya bana ba 2 920 000 e ile ya ameha, ha batjha ba 960 000 ba hlokahallwa ke batswadi ka lebaka la kokwanahloko ena. Hodima moo, Afrika Borwa e tsebahaditse palo e phahameng ka ho fetisisa ya bana ba hlokahaletsweng ke bahlokomedi ba bona ba mantlha ka lebaka la COVID-19 pakeng tsa Tlhakubele 2020 le Mmesa 2021. Lefu la motswadi e ka ba phetoho e kgolo bophelong ba motjha, le fetola sebopeho sa semelo sa hae. Ka hona, thuto ena ya boleng e reretswe ho hlahloba le ho hlalosa dipolelo tse hlahang mabapi le semelo sa bahlankana ba hlokahaletsweng ke batswadi pakeng tsa nako ya tswalo le dilemo tse 14. Diphuputso tsa hona jwale di hlahlobile dipale tsena tse mabapi le ho hlokahallwa ke batswadi le kgatello ya maikutlo e bakwang ke ho hlokahallwa ke motswadi le kgatello e tlang kamora moo e bakwang ke ho hlora mme e sebedisa Dual Process Model Coping with Grief le Bereavement and Continuing Bonds Model. Ho feta moo, sepheo sa diphuputso tsena ke ho utlwisisa moelelo oo batjha ba o filweng ke ho lahlehelwa hoo ba sebedisa lewa la Meaning Reconstruction. Hodima moo, Gender Role Strain Paradigm e ne e sebedisetswa ho hlahloba hore na dipolelo tsa semelo le mekgwa ya ho theha kutlwisiso eo ya hore bahlankana ba amehile jwang ke mesebetsi eo ba e etsang ho ya ka bong ba bona. Ka lebaka la ho behwa ka hara mokgwa wa ho hlalosa le wa ho aha, thuto ena ya boleng e thahasella se bolelwang ke diphihlello tsa bankakarolo ka bonngwe. Ka ho sebedisa mokgwa wa ho etsa diphuputso tse hlalosang, thuto ena e tsepamisitse maikutlo haholoholo dinthong tse fetohang kapa diketsahalong tsa bohlokwa bophelong ba bankakarolo. Bankakarolo ke bahlankana ba dilemo tse pakeng tsa tse 15 le 19 ba hlokahaletsweng ke batswadi pakeng tsa nako ya tswalo ho fihlela dilemong tse 14. Diphuputsong tsena, dintlha di ile tsa bokellwa ka dipuisano tse hlophisitsweng ka ho sebedisa mokgwa wa Life Story Interview (Atkinson & Hagenah, 1994), mme hamorao ba hlahlojwa ka ho sebedisa tlhahlobo ya dipolelo tse qollehileng. Diphetho di bontshitse hore ho shwelwa ke motswadi ho ile ha tlisa diphetoho tse kgolo bophelong ba motho, ho hlokahallwa ke bana ba bang le mathata a itseng ha ba ntse ba sebetsana le bohloko boo ba bo utlwang. Ka ho qolleha, mokgwa wa ho sarelwa o bontsha kamoo ho sarelwa ho etsahalang ka teng ho kgema le dilemo tsa ho hola. Ho feta moo, maikutlo a bankakarolo a bontshitse kamoo diphetoho tse amanang le bong setjhabeng di amang tsela eo ho banna le kamoo ba nkang ho hlokahallwa ka hona. Maikutlo a bankakarolo mabapi le mesebetsi eo ba e etsang ho ya ka bong, a bontshitse diphetoho tse kgolo tseleng eo setjhaba se tadimang mesebetsi eo ba lokelang ho e etsa ho ya ka moetlo. Karolo ya bankakarolo ba bang le yona e ile ya totobatswa e le sehlooho se hlahelletseng mme e fana ka maikutlo a hore motswadi ya setseng, ba leloko, matitjhere le dithaka ba bapala karolo ya bohlokwa nakong ya bofifi. Ho ile ha nahanwa ka ho fumana moelelo ha motho a hlokahaletswe mme ho ile ha bontshwa hore na bankakarolo ba ile ba kenella jwang mosebetsing wa ho fumana kutlwisiso. Bohlokwa ba ho ba le boikemisetso le ho laolwa ke sepheo di ne di le seqhoweng sa dipolelo tsa bahlankana ba hlokahaletsweng ke batswadi. Qetellong, ho ile ha boela ha totobatswa bohlokwa ba ho pheta pale ya ho hlokahallwa. Diphuputso tsena di ile tsa tlatsetsa dipatlisisong tse fokolang tse entsweng mabapi le semelo se hlalositsweng, le ho hlokahallwa ke motswadi. Ho feta moo, ho lebisa tlhokomelo e ikgethang ho batjha ba seng ba le dilemong tsa botjha ba ileng ba hlokahallwa ke batswadi ba bona ka ho sebedisa mokgwa o hlalosang dipotso ho totobatsa dibaka tse ka nnang tsa kenella bakeng sa baahi bana.