scholarly journals The consequences of deafblindness rules the family: Parents’ lived experiences of family life when the other parent has deafblindness

2020 ◽  
pp. 026461962094189
Author(s):  
Maria Björk ◽  
Moa Wahlqvist ◽  
Karina Huus ◽  
Agneta Anderzén-Carlsson

Deafblindness is a combined vision and hearing disability that restricts communication, access to information, and mobility, thus limiting a person’s activities and full participation in society. Literature on how this might affect the lives of family members is sparse. The aim of this study is to describe the lived experience of family life from the perspective of one parent when the other has deafblindness. Six partners of deafblind parents, four men and two women, agreed to participate. Three were deaf and communicated in Swedish sign language. Qualitative interviews were conducted and analysed using interpretative phenomenological analysis. Seven themes were identified during the analysis. When one parent has deafblindness, communication within the family and with people outside the family is affected. The non-deafblind partners tried to integrate deafblindness into everyday family life and constantly strove to compensate for the losses caused by deafblindness. They tried to enhance participation and engagement in everyday family life for the parent with deafblindness by facilitating communication and taking a greater part in some areas of their shared responsibilities at home. The results reveal that these partners often put themselves in second place. They and their families needed support to manage family life. Deafblindness affects the life of the entire family, and the non-deafblind partner has to take considerable responsibility for everyday life. Everyday life can be facilitated by an adapted environment and appropriate support, which should be offered to the entire family.

Author(s):  
Yuliya V. Kim ◽  

The article presents two letters from V.A. Musin-Pushkin which he wrote to his bride shortly before the wedding in 1828 (the letters are kept in the Russian State Archive of Ancient Acts). The text of the letters reflects the context of the time and everyday life, the system of views and the peculiarities of the worldview of a young aristocrat, the specific features of intra-family interaction in the field of feelings, marriage, human relations which inevitably turn out to be associated with the concepts of the family honor, family duty, the need to preserve the status of a noble family. The author traces how the power hierarchy is manifested at the level of relations within a close circle of relatives, as well as how traditional patterns are combined with new elements. Vladimir Alekseevich Musin-Pushkin, the youngest son of the archaeographer Count A.I. Musin-Pushkin, was arrested in connection with the case of the Decembrists, transferred from the Guards to the army and exiled to serve in Finland, where he met his future wife, Emilia Karlovna Shernval von Wallen. The article provides details of the family life of this married couple, as well as private facts from the biography of some other members of the Musin-Pushkin family.


PEDIATRICS ◽  
1964 ◽  
Vol 34 (1) ◽  
pp. 67-71
Author(s):  
Juanita Turk

This study was undertaken to determine whether families of children with cystic fibrosis were experiencing difficulties in meeting family needs and in maintaining normal family relationships. It was found that families were not deprived of the essentials of living, but they were not able to maintain their usual pattern of family relationships. Time and energy precluded carrying on activities with each other and with the children; and there was breakdown in their ability to communicate adequately between themselves and the children regarding important family issues. In order to preserve the family as a functioning unit, someone has to be concerned about the entire family. Of necessity, the family has focused on the sick child, leaving the physician, the nurse, the social worker and/or the social agencies to help the family refocus on its total situation, rather than just a part of it. Traditionally, the mother takes care of the sick child. It is she who takes the child to the doctor's office and is responsible for carrying out his recommendations. In the care of a CF child, she assumes a heavy burden and frequently is fatigued from this responsibility. Because she is so tired and so occupied, she may misunderstand or distort what she is told by the physician, and may not be able to tell her husband or the children what they need to know in order to participate in family activities and in the care of the CF child. This situation can easily lead to misunderstanding and tension within the family. To avoid this, both parents could be encouraged, at some point, to come together to the physician's office for discussion. Such discussions could lead to more consideration and appreciation being given to each other. It might lessen the tendency for each to blame the other for the child's illness and could avoid the feeling voiced by one mother, "I would like to blow him out of his chair so that he would help me and understand what I go through." We also need to realize that the CF child is frequently aware of the demands he makes on the family. If these demands are not discussed freely, then everyone is caught in a "web of silence" revolving around his own feelings of frustration. This creates a burden for everyone, including the CF child, and if not discussed it can impair the psychological functioning of all members. The CF child needs to be encouraged to participate in his own care program and to assume some responsibilities for himself. He should not reach the age of seven being unable to tie his own shoes or dress himself, as has been observed in some CF children. It would seem feasible, therefore, that the CF child should have an awareness of what is wrong with him, and what his abilities and limitations are. The other siblings should also be given as much explanation as possible because they, too, are part of the family and attention and care is being diverted from them. This explanation could make for more understanding on the sibling's part. While it would still be difficult for him to accept some of the decisions made (such as why the parents could not get home from the hospital in order for him to use the family car for a senior prom), he would know that it was the situation that was causing the decrease in attention and care rather than rejection of him by the parents. In order to give these families as much assistance as possible, the community's resources should be utilized. Frequently, the parents are unaware of these or need encouragement to avail themselves of services. The homemaker service or visiting nurse service could free the family from constant care; the local youth program could be helpful to the siblings in the family, and Family Service Agencies could be used for counseling on family problems. In summary, this study points up the need for the total family to have an understanding and awareness of CF and to share such knowledge with one another; that all problems of the family have to be considered and not just those of the CF child; and that help from other professional people should be utilized along with sources of the community.


Author(s):  
Walter E.A. van Beek

There is not one African indigenous religion (AIR); rather, there are many, and they diverge widely. As a group, AIRs are quite different from the scriptural religions the world is more familiar with, since what is central to AIRs is neither belief nor faith, but ritual. Exemplifying an “imagistic” form of religiosity, these religions have no sacred books or writings and are learned by doing, by participation and experience, rather than by instruction and teaching. Belonging to specific local ethnic groups, they are deeply embedded in and informed by the various ecologies of foragers, pastoralists, and horticulturalists—as they are also by the social structures of these societies: they “dwell” in their cultures. These are religions of the living, not so much preparing for afterlife as geared toward meeting the challenges of everyday life, illness and misfortune, mourning and comforting—but also toward feasting, life, fertility, and togetherness, even in death. Quiet rituals of the family contrast with exuberant public celebrations when new adults re-enter the village after an arduous initiation; intricate ritual attention to the all-important crops may include tense rites to procure much needed rains. The range of rituals is wide and all-encompassing. In AIRs, the dead and the living are close, either as ancestors or as other representatives of the other world. Accompanied by spirits of all kinds, both good and bad, harmful and nurturing, existence is full of ambivalence. Various channels are open for communication with the invisible world, from prayer to trance, and from dreams to revelations, but throughout it is divination in its manifold forms that offers a window on the deeper layers of reality. Stories about the other world abound, and many myths and legends are never far removed from basic folktales. These stories do not so much explain the world as they entertainingly teach about the deep humanity that AIRs share and cherish.


Africa ◽  
1932 ◽  
Vol 5 (1) ◽  
pp. 50-60 ◽  
Author(s):  
H. M. T. Kayamba

The family life of an African is primarily based on polygamy and patriarchy. Each family has its own village and the head of the family is elder of the village. As soon as a youth gets married and has children he thinks of establishing his own village in order to obtain sufficient land for cultivation for himself and his children. This is the start of a native village. He calls the village by some name which comes to his fancy. Probably after a few months few people join him at the newly established village; thus the village grows and the founder is called the elder of the village. The next thought of the African after he has acquired a little wealth is to increase the number of his wives to the number that his wealth can provide him. Very often he keeps them in different huts and at different villages which he calls Mtaa, meaning a quarter. He spends days and nights proportionately at each hut, usually three nights at each hut if they are in close proximity or seven days if they are far. He calls it Kugawa ngono, which means the distribution of conjugal rights. Each wife has her own farm which she cultivates with her children, her husband doing the heavy work. The husband has his own farm over which he has authority. Each wife harvests and keeps her own food in her granary in the hut. She has full control over her own food. She feeds and clothes her children from the proceeds of the sale of her crop; and feeds her husband with the same food when he stays with her. The crop from the husband's farm is stored in the senior wife's hut. The senior wife is the first wife in marriage. She keeps all the money of the husband and distributes food to the other wives from the husband's store when the other wives have run short of food.


2022 ◽  
Vol 18 (1) ◽  
pp. 0-0

This paper provides a historical snapshot of personal ICT usage in 2005/2006, specifically shedding light on how Australian and German couples (N= 48) had integrated the internet into their homes with a focus on spatial and social transformations. Using a home ethnographic approach, this qualitative study implemented in-depth interviews across two countries. From a spatial perspective, Australian couples had their laptops or PCs highly integrated into the family life usually in multifunctional rooms or open areas, whereas German couples’ laptops and PCs were most often found in separate study rooms. From a social perspective, internet use can be related to elements that bring couples together, but also to elements of disintegration. A shift in how couples spent their time together was observed from watching TV together in the same room, to going online in the same room at two PCs or one person being online while the other conducted other activities.


2007 ◽  
Vol 18 (4) ◽  
pp. 49-68
Author(s):  
Kirsten Gram-Hanssen ◽  
Claus Bech-Danielsen

Bolig, familieliv og hjemfølelse er historisk og kulturelt tæt knyttet sammen. I denne artikel er vi derfor interesseret i, hvad der sker med forholdet til boligen og med hjemfølelsen, når familien går i opløsning, og en eller begge parter flytter i forbindelse med en skilsmisse. Artiklen rummer dels en teoretisk introduktion til den internationale teori vedrørende bolig og hjemfølelse, dels en analyse af kvalitative interview med fraskilte om deres praktiske og følelsesmæssige forhold til deres bolig og hjem før og efter skilsmissen. Analysen peger på, at de følelsesmæssige bånd til en familiebolig kan forsvinde i dét øjeblik, beslutningen om en skilsmisse er truffet. Det praktiske arbejde med at etablere og indrette et nyt hjem kan blive en vigtig måde at søge ny identitet som enlig, og problemer med at finde et sted at bo, og deraf følgende midlertidige boliger, kan derfor gøre livet efter skilsmissen ekstra svært. Undersøgelsen peger endvidere på, at til trods for at mange fraskilte oplever det positivt at bo alene i en periode, så lever drømmen om kernefamilie og familiebolig videre. De fleste interviewpersoner giver således udtryk for, at de forestiller sig, at de på et tidspunkt etablerer en ny familiebolig med en ny partner. ENGELSK ABSTRACT: Kirsten Gram-Hanssen & Claus Bech-Danielsen: Divorce and Housing: Where does the Feeling of Being Home Move? House and home are historically and culturally closely connected to family life. In this article we investigate the ways in which the housing situation and the feeling of home are affected by divorce – when some or all members of the family move out of the matrimonial house. The article is based on an international literature review on the meaning of housing and home and on qualitative interviews of four men and five women in Denmark who were interviewed about their experiences with housing and home while being divorced. The article points out that emotional relations to the matrimonial house may disappear at the very moment the decision is made to divorce. It also points out that the practical work of creating a new home can play an important role in the process finding a new identity as a single parent. Many people find that life after being divorced is very difficult, when problems in finding a new house result in a number of temporary housing situations. Finally it is stressed that, even though many divorcees have positive experiences living alone, they never give up the dream of the nuclear family. Most of the interviewees picture themselves living in a new matrimonial house with a future partner. Key words: Housing, home, divorce, family, qualitative interviews.


PEDIATRICS ◽  
1952 ◽  
Vol 9 (3) ◽  
pp. 363-365
Author(s):  
MILDRED WHITE SOLOMON

The child with rheumatic fever presents a problem that involves not only himself, his joints and his heart, but the entire family, the parents and the other children as well. All families normally have problems of various kinds; some manage them and some don't. But having a child come down with a serious long-term illness can mobilize these problems, can become the straw that breaks the camel's back. The child and his illness can become the focus not only of the related but all the unrelated and pent-up feelings in the family. The mother who was previously overprotective of her child will react to the illness in one way; the mother who previously neglected her child will react in another way. Some mothers feel that they must give up their former life entirely, friends and social activities, and devote their entire time to watching over the child and doing things for him. They are being "good" mothers. Others give up nothing, refuse to accept the fact that the child has rheumatic fever and completely ignore it. These I know sound like pretty extreme points of view, but I have found that it is not too rare to find mothers fitting into these pictures.


2016 ◽  
pp. 197-216
Author(s):  
Andrzej Górny ◽  
Agata Zygmunt

The article contains the reflec­tion on the role and meaning of Internet in contemporary family bonds creation. The times we live are described as “Web 2.0 era” or “Facebook epoque”, which in­dicates the presence of Internet in vari­ous fields of everyday life. Internet is not only the space where we can find a fun, but it is also used for education, work and establishing or sustaining social in­teractions. Contemporary families’ con­dition diagnosis stresses many problems which their members have to face. The most serious of them are: 1) the increase of generation gap, that determine mis­understandings and conflicts between family members also 2) dynamic mi­gration processes that extend the dis­tance between family members, which can be discussed in both: spatial and emotional aspect. We’d like to consid­er a multidimensional influence of the Internet, treated as a social phenome­non, on family’s relations. In our opin­ion many examples of destructive influ­ence of Internet on families’ condition can be indicated. For example: a vis­ible tendency to treat a virtual reality as an alternative for family life; look­ing for authorities and significant oth­ers in Internet; neglecting home duties which is the effect of intensive activi­ty in the Web. On the other hand we can find some positive aspects of using Internet by family members. First of all it makes contacts between family mem­bers who are far away from each oth­er easier. Secondly, it can be treated as a space of a common activity of all fam­ily. Thirdly, in the Web we can also find reasonable solutions of family problems.


Author(s):  
Stanisław Chrobak

t. The family is the first and the most important educational environment of man. In the family system, all of its members influence each other, and therefore one of the most important components of the overall relationship between family members are parental attitudes. Both the personal and pedagogical culture of family members as well as the culture of family life determines the „culture of joy”. Experiencing joy in the family is done in the course of everyday life. Hope is born in this activity. The experience of joy and the testimony of hope also arise from various life situations, which are usually unique and unexpected. Hope mobilizes to fight the hardships of everyday life. Hope is the power to change life.


Sign in / Sign up

Export Citation Format

Share Document