ANALYSIS AND DISCUSSION
GRADE 7 Male = 6
3.5. RELATIONSHIP TO THE DECEASED
3.5.1. Respondents' relationship to the deceased
Table 3.30: Respondents' relationship to the deceased Relationship to the deceased
Mother Father
Primary caregiver (female only) Total:
Frequency 15
11 2 28
% 54 39 7
100 Twenty five respondents participated in the study, collectively, there were twenty eight deaths in total. This implies that some of the respondents experienced the death of more that one parent. Table 3.30 indicates that the majority (93%) of respondents experienced the death of one biological parent. Seven (7%) percent experienced the death of a primary caregiver. Three of
the respondents had experienced the death of both mother and father. This explains why twenty five respondents collectively experienced twenty eight deaths.
Older children, aged between six and twelve, are establishing their own sense of who they are in relation to their parents. Therefore, the death of a same-sex parent at this stage is very difficult for children to deal with, according to Abrams (2000). The remaining parent (provided that the child has one) provided a vital combination of support, security, a link between the child and the deceased as well as providing an example of how to grieve for the deceased. Marrone (1997) argued that when a mother is the primary caregiver and organiser for daily living, death-related research confirms that her death will result in a more immediate and profound affect on children. According to the respondents, fathers are synonymous with safety and security.
3.5.1.1. Parent/primary caregiver's age at the time of death
Table 3.31: Parent/primary caregiver's age at the time of death Age
Mother Father Primary caregiver (female only) Total deaths
30-34 years 3 2
5
35-39 years 2 4
6
40-44 years 2
2
45-49 years 2 2
4
50-54 years
55-59 years
1
1
60+
years 1
1
Unsure 6 2 1
9
Total 15 11 2
28
% 54%
39%
7%
100%
Table 3.31 indicates that although the majority of respondents did not know the age of the parent/primary caregiver at the time of death, they nevertheless felt "cheated" as their parents were too young to die because they had young children to take care of. Although the question of the age at the time of death was not included in the interview guide, it emerged during discussions with respondents that death as a result of old age appeared to be more acceptable than the death of a parent with young children. However, with the average age for adults decreasing rapidly in South Africa, as a result of the AIDS pandemic, more young adults will die, leaving behind children with too few adults as caregivers.
3.5.1.2. Cause of death
Question 3.5.1.2 was also not in the interview guide, however, during the general discussions respondents disclosed that they were not always told the particulars surrounding the cause of death. Respondents discussed the cause of death candidly with the researcher, even when the cause of death carried a social stigma, such as HIV/AIDS-related death. The reasons given for the cause of death included:
> 53% of the deaths resulted from ill health, which included: cancer, "chest problems," or HIV/AIDS-related deaths,
> 7% of the deaths were due to murder/violent death resulting from a shooting or stabbing,
> 3% of the deaths were accidental death as a result of a motor vehicle accident,
> 7% of the deaths were due to substance abuse, both alcohol and drug abuse,
> 7% of the deaths occurred during childbirth. One baby survived while the other died with its mother, and
> 23% of respondents did not know the cause of death.
The findings support Wolfelt's (2001) view that the circumstances surrounding how and why death occurred impacted significantly on a child's grief, especially when the cause of death is shrouded in mystery. Some of the concerns that emerged during the discussions with respondents include:
> One respondent reported that he felt helpless when he witnessed the murder of his parent by a gang of street-children while they were enjoying a day at the beach.
> Another respondent indicated that he thought his mother died during childbirth because of the stress from being in an abusive relationship. The respondent disclosed that he was grateful that his baby sibling survived, although he felt sad for his young sibling because he will never know their mother. The respondent was also anxious about having to tell his younger sibling about their mother in case the younger sibling felt guilty that he survived, while their mother did not.
> Another respondent reported that his baby sibling and mother died during childbirth because of the situation at home. He felt that it was best for the baby to die because the family situation was not conducive to raising a young female baby without a mother.
> Yet another respondent disclosed that she was very sad that her father was murdered while alone. She constantly thought about him, his last thoughts, and whether he suffered after being shot. She is also fearful that the perpetrators (gang members) may come back to hurt her remaining family members.
Kroen (1996) claimed that truth and honesty are always the best approach when speaking to children about death and grieving. However, Woo & Wong (2003) cautioned that when children are too ashamed or embarrassed to discuss the cause of death, especially when it carries a social stigma, it may prevent them from expressing their feelings or grieving normally.
3.5.2. The type of relationship with the deceased prior to the death.
Fifty two (52%) percent of respondents indicated that they enjoyed a caring and loving relationship, whereas twenty four (24%) percent indicated that the parent/primary caregiver were strict disciplinarians. Twelve (12%) percent of respondents enjoyed happy and fun relationships with their parent/primary caregiver, and twelve (12%) percent cannot remember the type of relationship they had because they did not live permanently with the parent/primary caregiver prior to the death. Respondents all indicated that they viewed parents as very important caregivers in children's lives, because they are nurturers and the providers of security.
Each loss is difficult in its own way. While most adults expect their parents or grandparents to predecease them, the delicate and peculiar relationship between parent/primary caregiver and child make death a difficult experience. The type of relationship that is shared between the child/parent prior to death impacts on how the loss is felt and the emotional recovery, according to Woo & Wong (2003). For the rest of their lives, bereaved children will mourn the loss of support, advice and assistance that parents are generally synonymous with. Black, as cited in Mphuthi (2004:68), stated that it is not the quality but rather the intensity of the relationship with the deceased that is crucial. Woo & Wong (2003) argued that despite the child experiencing the death of a parent (primary caregiver) during childhood, they are able to develop into well-adjusted adults if they have good family support. The other important factors that contribute to the growth and development of bereaved children include the wider social environment such as school, religious community and peers.
3.5.3. On-going communication about the deceased
All of the respondents indicated the importance of on-going communication about the deceased.
When bereaved children were encouraged to talk about the deceased, they took comfort from the words and presence of significant others, especially when the significance of their relationship with the deceased was acknowledged. Generally, moments of significance in one's life frequently recur in thoughts and words long after the event. According to respondents, living the rest of their lives without their loved one was extremely daunting. Relationships with the dead parent/primary caregiver continue to develop and change throughout their lives. In death, good memories are as important to bereaved children as they are to adults. Abrams (2000) argued that a parent remained in one's memories and thoughts whether or not one is always conscious of it.
3.5.4. Thoughts about the deceased
Table 3.32: Thoughts about the deceased Thoughts about the deceased
All the time
Especially at night time Not so frequently Total:
Male 10 1 3 14
Female 6 4 1 11
Frequency 16
5 4 25
% 64 20 16 100 Sixty four (64%) percent of respondents experienced constant thoughts about the deceased, with more boys than girls indicating that they had experienced constant thoughts. The frequency of these thoughts was determined by the significance of pre-death relationship. Respondents reported that "different" thoughts occur especially when they could no longer remember particular personal aspects about the deceased. They became afraid that they were forgetting important aspects regarding their loved ones, or perhaps the thoughts of the deceased were lost to them forever. Respondents were most anxious when they were unable to concentrate on anything, or when their minds went blank.
3.5.5. Frequency of discussions about the deceased with family members and/or people outside of the family
Table 3.33: Frequency of discussions about the deceased with others Frequency of discussions with family members
Do not have frequent discussions about the deceased with family members
Do have frequent discussion about the deceased with family members
Seldom have discussions about the deceased with family members Total
Frequency of discussions with people outside of the family
Seldom have discussions about the deceased with people outside of the family
Do not discuss the deceased with people outside of the family Frequent discussions about the deceased with people outside of the family
Frequency 12
25
Frequency 10
Total 25
% 48 28 24 100 40 36 24 100 Table 3.33 indicates that forty eight (48%) percent of respondents did not discuss the deceased with other family members. The main reasons for the lack of discussions were that respondents were not encouraged to discuss the deceased in case they themselves became upset, or they upset significant others.
Forty (40%) percent of respondents seldom discuss the deceased with people outside of the family, twenty four (24%) percent did have frequent discussions with others outside of the family. Children remain children, even after a death. There is no magic formula to protect bereaved children from bereavement. According to Table 3.63, although ninety two (92%) percent of respondents did not receive bereavement counselling after the death experience, 100% of respondents indicated that bereaved children should receive supportive services from people other than family members so that they can understand what has happened to them.
Encouraging bereaved children to appropriately express their feelings help the child to cope with this difficult time, according to Wolfelt (2001).
3.5.6. What respondents missed the most about the deceased
Table 3.34: Missed the most about the deceased Missed the most about the deceased
Missed the special things that were done together Missed the deceased no longer being a part of their life Missed everything about the deceased
Cannot remember Total
Male 8 1 5 - 14
Female 1 7 2 1 11
Frequency 9
8 7 1 25
% 36 32 28 4
100 Table 3.34 indicates that thirty six (36%) percent of respondents missed the special things they did with their loved ones, for example, returning from school to find the parent/primary
caregiver no longer there to welcome them home, the deceased not being there to cook favourite meals, help with the homework, or just be part of their lives.
Just as there is no right way to mourn, there is no correct timetable for the journey through grief.
Wolfe It (2001) argued that, given ample time and the necessary support, bereaved children will adapt to the loss and integrate death into their lives in order to go on to live well and love again.
According to the findings, respondents were upset about having and knowing their parent for such a short time, and felt a sense of injustice that usually remained throughout life. One respondent indicated that, "I wished I had known my father better before he died."
3.5.7. Certain days and occasions when respondents most missed the deceased
Table 3.35: Certain days and occasions when respondents missed the deceased Certain days and occasions
Everyday At nighttime
Special occasions: such as birthdays, anniversary, Christmas Day Only when feeling sad
Not all the time Not sure Total
Frequency 7
6 5 3 2 2 25
% 28 24 20 12 8 8 100 Twenty eight (28%) percent of respondents, as indicated in Table 3.35, reported that they missed the deceased on a daily basis, while twenty (20%) percent of respondents reported that they missed the deceased mainly on special occasions. When respondents were alone, for example, after school or during school holidays, they reflected on the impact that the loss had on their every daily lives, and the reality of their grief.
3.5.8. The importance of parents/primary caregivers in the lives of children
All of the respondents indicated the importance of parents/primary caregivers in the lives of children. A child's need for love, security, being part of a family unit, sharing special milestones, and parents being positive role models were cited by respondents as the most important aspects of parenting. Parenting is a kind of social context, although the presence of a parent in a child's life is no guarantee of adequate parenting. The essence of parenting is in the parent-child relationship, rather than the child being part of a "normal" family unit. Although single parent families have traditionally suffered a bad reputation, it is increasingly recognised as a viable family form and the child can flourish in a wide variety of family arrangements so long as they are loved and their basic needs are met, according to Smith, cited in Vander Zanden (1993).
3.5.9. Respondents' current feelings towards the deceased
Fiaure 3.36: Respondents' current feelinas towards the deceased Current feelings towards the deceased
Feeling sad and lonely Unsure of feelings Feeling scared Feeling alright Anticipated the death Total
Male 4 4 1 3 2 14
Female 3 2 3 1 2 11
Frequency 7
6 4 4 4 25
% 28 24 16 16 16 100 Although the respondents were at various stages of the mourning process, twenty eight (28%) percent of respondents, according to Table 3.36, experienced current feelings of sadness and/or loneliness because of missing the deceased. Sixteen (16%) percent indicated that they had anticipated the death because their parent/primary caregiver was sick, although they did not realise just how sick they really were.
During bereavement there was a mixture of emotions that need to be dealt with. Although anger or blame are common responses that loved ones usually felt towards the loved one who had died it is interesting to note in Figure 3.36 that not one of the respondents expressed feelings of anger towards the deceased for dying. Of the sixteen (16%) percent of respondents who had indicated that they were feeling "alright," they did not live, or enjoy a close relationship, with the parent/primary caregiver prior to the death.
3.5.10. Particular location of the deceased
Table 3.37: Particular location of the deceased Particular location
In heaven with God In the grave
Unsure of specific location Not yet in heaven
Total
Male 10 2 2 14
Female 6 3 1 1 11
Frequency 16
5 3 1 25
% 64 20 12 4
100 Sixty four (64%) percent of respondents believe that the deceased was already in heaven with God, while four (4%) percent responded that the deceased was not yet in heaven as it took 10 years to get to heaven, especially when the deceased did not live a good life. These responses were in keeping with what children have been told by significant others about dying and death from a religious and cultural point of view. Respondents who had indicated that their loved ones had gone to a better place (heaven) found comfort in knowing that their loved ones were protected from any further harm or suffering.
One of the most important functions of death, from a religious prospective, is to provide believers with the necessary coping strategies for accepting the inevitability of death. Children in middle childhood are usually able to understand most religious interpretations of life and
death. However, the age and developmental stage of children should always be taken into consideration when explaining the consequences of death and dying to children. According to Kroen (1996:4), talking to a child about death in religious terms is a decision each family must take. Kroen recommended that the amount of religious education a child has received should be taken into consideration when discussing death and dying so that they can better understand religious references.
3.5.11. Primary source of learning about the location of the deceased, and description of location
The following percentages were calculated for the responses given to the questions about where they were when informed about the death, and the deceased's location post-death:
> 28% of respondents were informed by the church,
> 28% of respondents were informed by a family member (other than a parent),
> 24% of respondents were informed by a parent,
> 12% of respondents were not informed at all,
> 8% of respondents were informed by a neighbour.
Some of the responses in respect of what the particular location was like included the following:
> 52% thought that heaven was paradise, a peaceful place with angels and heavenly things, with no problems, or violence,
> 24% were not sure what the specific location was like,
> 16% responded that the deceased were put in a coffin that was placed in the ground in a graveyard, and
> 8% of the respondents believed that the deceased are in a place where they are able to see them (family members) so that they can try to make amends for the mistakes they made on earth.
Respondents believe that the deeds of people in this life influenced what would happen in the afterlife. In the face of uncertainly, people, especially children, seek evidence. Corr et al (2000:513) stated that many different beliefs about an afterlife are expressed in the Hebrew and Christian scriptures. Elion & Strieman (2001:38) noted that, according to African culture, every member of a family or a lineage is considered sacred and will, after death, become one of the ancestral spirits. Respondents indicated that one's place in the spirit world is determined by how one has conducted oneself in this world. However, no one has ever been able to give an accurate account of what death means in terms of ongoing existence.
3.5.12. Communication with the deceased
Table 3.38: Communication with the deceased Communication with deceased
Do not communicate with deceased Do communicate with deceased Unsure
Total
Male 8 3 3 14
Female 2 5 4 11
Frequency 10
8 7 25
% 40 32 28 100 Of the forty (40%) percent of respondents who indicated that they no longer communicate with the deceased, thirty two (32%) percent were boys. As is evident in the table above, thirty two (32%) percent of respondents indicated that they still communicate with the deceased, the main methods of communication being: communication through prayer, talking aloud to the deceased when respondents were alone, or just by thinking about the deceased. Twenty eight (28%) percent of respondents were unsure if it was possible to communicate with the dead.
3.5.13. Dreams about the deceased
Table. 3.39: Dreams about the deceased Dreaming about deceased
Dream about deceased Do not dream about deceased Unsure
Total
Male 8 5 1 14
Female 5 5 1 11
Frequency 13
10 2 25
% 52 40 8 100 According to Table 3.39, fifty two (52%) percent of respondents indicated that they still dream of the deceased. Although dreaming about the deceased can be either comforting or distressing, none of the respondents indicated that the dreams were nightmares. However, respondents did indicate that they experienced sleeplessness at night because of preoccupation with thoughts of the deceased.
Dreams can often mirror the state of the bereaved child's mind, especially when they feel vulnerable and helpless, according to Abrams (2000:69). Even though the parent/primary caregiver is physically gone, the bereaved child may find comfort in dreaming about the deceased. Abrams has argued that feeling close to, or connected to, the deceased in a dream gives a bereaved child a kind a peaceful feeling, and can even ease the pain and feeling of loss, even just for a short while. African culture, as described by Elion & Strieman (2001:39), believes that during the dream stage, the spirit or soul leaves the body, and goes to dwell in other realms and returns with a special message for the dreamer. The messages obtained from these dreams are, therefore, more significant to the dreamer than the advice and information obtained from those with whom one interacts in one's daily existence. Although it is important to acknowledge African cultural beliefs, it is still important to acknowledge, too, that African culture is not a monolithic, homogenous cultural belief system, and that there is a wide diversity within the numerous cultural systems occurring on the African continent. With regard to findings on dreaming from other cultures, studies of children interviewed for the Child