Exploring Muslims parents' experiences of value transmission to adolescents in Addis Ababba, Ethiopia

Abstract

This study used a qualitative research method to examine the values and experiences of parents raising adolescent children in Addis Ababa, Ethiopia. The purpose of this phenomenological study was to explore the dynamics of the parenting experience as it relates to parenting adolescents, with the specific aim of exploring and achieving an understanding of the values Muslim parents foster in their children and the transmission experiences they described; and of discovering the positive and challenging aspects during the parenting process of raising adolescent children. The overarching theoretical paradigm is interpretivism. Ecological systems theory and Social capital theory were applied to learn about these experiences. Interpretative phenomenological analysis (IPA) was the selected methodology, which entails the careful recording of the participants‘ expressions in semi-structured interviews, followed by an analysis. Ten Muslim parents, both husband and wife from five middle class families, participated in interviews and shared their experiences of parenting adolescents on an array of topics including their views about adolescence, parental aspirations/values priorities, parental expectations, transfer strategies, parenting concerns, and factors that support and hinder parenting adolescent children. Through the explication of the data that emerged from the five themes, six main findings were the contribution of this study to the literature. Pro-social and self-directed values, along with moral and ethical deeds (akhlaq), are two key findings that are seen as being of the utmost importance in the participants' socialisation goals, illustrating how pervasive these values are in the context of value transmission. Parents were able to have a more cooperative and negotiated approach to issues of children‘s safety, setting limits, expectations, and consequences due to the various transmission techniques they used. This gave parents confidence and reinforced their efforts to raise adolescent children. Parents‘ efforts are strengthened by the social and personal support they receive from people they consider to be their sources of strength, such as their own religious knowledge, reciprocity between partners, and family members, all of which are regarded as components of social capital, enhancing their efforts. Highs and normal lows in parenting presented the positive experiences of parenting with some challenging encounters in raising adolescent children. Companionship and sense of fulfilment were the positive aspects of parents‘ experience of raising adolescent children, although they encountered some disappointment and bewilderment at the onset of adolescence. Finally, the digital age of uncertainty featured in the discussions was identified as parental concerns and fears which necessitate mediating media use by limiting, preventing, and monitoring children‘s media use due to parents‘ anxiety and concern that their kids would be exposed to unsuitable and immoral behaviour and activities. This study serves as an example of how crucial it is to acquire and apply contextual knowledge in order to be able to arrive at a deeper understanding of the requirements and challenges particular to the demographic group.

Hierdie studie het ‘n kwalitatiewe navorsingsmetode gebruik om die waardes en ervarings van ouers wat adolessente kinders in Addis Abeba, Ethiopië, grootmaak, te ondersoek. Die doel van hierdie fenomenologiese studie was om die dinamika van die ouerskapservaring soos dit verband hou met ouerskap van adolessente te verken, spesifiek om die waardes wat Moslem-ouers in hulle kinders koester en die oordragervarings wat hulle beskryf, te verken en te verstaan; en om die positiewe en uitdagende aspekte van die ouerskapproses van die grootmaak van adolessente kinders te verken. Die oorkoepelende teoretiese paradigma is interpretivisme. Ekologiese sisteemteorie en sosiale kapitaalteorie is toegepas om uit hierdie ervarings te leer. Interpretatiewe fenomenologiese analise was die geselekteerde metodologie, en het die noukeurige aantekening van die deelnemers se uitdrukkings in semi-gestruktureerde onderhoude behels, gevolg deur analise. Tien Moslem-ouers, beide man en vrou uit vyf middelklasgesinne, het aan onderhoude deelgeneem en hulle ervarings van ouerskap van adolessente oor ‘n verskeidenheid onderwerpe gedeel, insluitend hulle sienings oor adolessensie, ouerlike aspirasies, waardeprioriteite, ouerlike verwagtinge, oordragstrategieë, ouerskapkwessies, en faktore wat ouerskap van adolessente kinders ondersteun en belemmer. Deur die verduideliking van die data wat uit die vyf temas na vore gekom het, was ses hoofbevindinge die bydra van hierdie studie tot die literatuur. Pro-sosiale en selfgerigte waardes, tesame met morele en etiese dade (akhlaq), is twee sleutelbevindinge wat beskou word as van die uiterste belang in die deelnemers se sosialiseringsdoelwitte, wat illustreer hoe deurdringend hierdie waardes in die konteks van waardeoordrag is. Ouers kon ‘n meer samewerkende en onderhandelde benadering hê tot kwessies van kinders se veiligheid, die stel van perke, verwagtinge en gevolge deur die verskillende oordragtegnieke wat hulle gebruik het. Dit het ouers selfvertroue gegee en hulle pogings om adolessente kinders groot te maak, versterk. Ouers se pogings is versterk deur die sosiale en persoonlike steun wat hulle ontvang het van mense wat hulle as hulle bron van krag beskou, soos hulle eie godsdienskennis, wederkerigheid tussen huweliksmaats en familielede wat almal as komponente van sosiale kapitaal beskou word. Hoogtepunte en normale laagtepunte in ouerskap het die positiewe ervarings van ouerskap uitgebeeld met ‘n paar uitdagende voorvalle in die grootmaak van adolessente kinders. Geselskap en ‘n gevoel van vervulling was die positiewe aspekte van ouers se ervaring van die grootmaak van adolessente kinders, alhoewel hulle ‘n mate van teleurstelling en verbystering ervaar het aan die begin van adolessensie. Laastens, is die digitale era van onsekerheid wat in die besprekings genoem is, geïdentifiseer as ouers se besorgdheid en vrese wat vereis dat kinders se mediagebruik beperk, voorkom en gemoniteer word om te verhoed dat hulle kinders nie aan onvanpaste en immorele gedrag en aktiwiteite blootgestel word nie. Hierdie studie dien as ‘n voorbeeld van hoe noodsaaklik dit is om kontekstuele kennis te bekom en toe te pas om sodoende ‘n dieper begrip van die vereistes en uitdagings spesifiek tot die demografiese groep te kan verkry.

Dinyakišišo tše di šomišitše mokgwa wa dinyakišišo wa boleng go lekodišiša maitshwaro le maitemogelo a batswadi bao ba godišago bana ba mahlalagading ka Addis Ababa, Ethiopia. Maikemišetšo a dinyakišišo tše di kgethegilego e bile go lekola seemo sa maitemogelo a batswadi a go amana le go godiša bana ba mahlalagading, ka maikemišetšo ao a kgethegilego a go utolla le go fihlelela kwešišo ya maitshwaro ao batswadi ba Mamoselemo ba a fago bana ba bona le maitemogelo a go fetišetša maitshwaro ao ba a hlalošitšego; le a go utolla dilo tše kaone le tšeo di hlohlago ka nagong ya tshepedišo ya go ba godiša bana ba mahlalagading bjalo ka batswadi. Seemo sa teori seo se akaretšago bohle ke sa gore seemo ke sa maitemogelo. Tshepedišo ya teori ya ekholotši le teori ya tirišano ya setšhaba di dirišitšwe go ithuta ka ga maitemogelo a. Tshekatsheko ya tirišano ya setšhaba (IPA) e bile mokgwa wo o kgethilwego, go rago gore go gatiša ka tlhokomelo ga ditlhagišo tša bakgathatema ka go dipotsološo tšeo dipotšišo tša tšona e lego tša go ngwalelwa ruri le tša go hlakanywa le tša go nyaka maikutlo a yo a botšišwago, gwa latela tshekatsheko. Batswadi ba lesome ba Mamoselemo, bobedi monna le mosadi wa gagwe go tšwa go malapa a mahlano a maemo a magareng, ba kgathile tema ka go araba dipotšišo gomme ba fana ka maitemogelo a bona a go ba batswadi ba bana ba mahlalagading go mehutahuta ya dihlogotaba go akaretšwa maitemogelo a bona ka ga bana ba mahlalagading, ditlhologelo tša batswadi/mekgwa ye e beilwego pele, tšeo di emetšwego ke batswadi, mekgwa ya phetišetšo ya mekgwa, dipelaelo tša batswadi, le mabaka ao a thekgago le go šitiša go ba batswadi ba bana ba mahlalagading. Ka go diriša tshedimošo ye e tšwago go merero ye mehlano, dikutollo tše tshela tše kgolo e bile seabe seo dinyakišišo tše di bilego le sona go dingwalo. Mekgwa ye e sepelelana le setšhaba le mekgwa ye e tšwago go bona, gotee le ditiro (akhlaq) tše kaone le tše di amogelegilego, ke dikutollo tše pedi tše bohlokwa tše di bonwago bjalo ka tše bohlokwa kudu ka go dinepo tša setšhaba tša bakgathatema, gomme se sa laetša ka fao maitshwaro a a phatlaletšego kudu ka seemong sa phetišo ya mekgwa go ya go bana. Batswadi ba kgonne go ba le mokgwa wa tirišano kudu le wa go rerišana go merero ya polokego ya bana, go bea mellwane, dikemelo, le dipoelo ka lebaka la mekgwa ya phetišetšo ya mekgwa ye e fapafapanego ye ba e šomišitšego. Se se file batswadi boitshepo le go maatlafatša leswa matsapa a bona a go godiša bana ba bona ba mahlalagading. Matsapa a batswadi a maatlafatšwa ke thekgo ya setšhaba le ya sebele yeo ba e hwetšago go batho bao ba ba bonago bjalo ka bao ba ba fago maatla, go swana le tsebo ya bona ya sedumedi, tirišano magareng ga balekane, le maloko a lapa, bao ka moka ga bona ba bonwago bjalo ka dikarolo tša setšhaba, go maatlafatša matsapa a bona. Maemo a godimo le ao a tlwaelegilego a batswadi a hlagišitše maitemogelo a makaone a go ba batswadi fao go nago le ditlhohlo go dikamano ge ba godiša ban aba mahlalagading. Tirišano le maikutlo a go kgotsofatša a bile dilo tše kaone tša maitemogelo a batswadi ge ba godiša bana ba mahlalagading, le ge e le gore ba itemogetše maswabi le go makala ge ba thoma go tsena mengwageng ya mahlalagading. Mafelelong, mengwaga ya titšithale ya go hloka bokgonthe ye e ilego ya akaretšwa ka dipoledišanong e hlathilwe bjalo ka ditlhobaboroko go batswadi le letšhogo e lego tšeo di dirilego gore go hlokagale kgašo ya go tsena gare ka go fokotša, go thibela, le go hlokomela tšhomišo ya kgašo go bana ka lebaka la go tšhoga ga batswadi le pelaelo ya bona ya gore bana ba bona ba ka itemogela maitshwaro le ditiro tše di sego tša ba lokela le tšeo di sego tša loka. Dinyakišišo tše di šoma bjalo ka mohlala wa ka fao go lego bohlokwa ka gona go hwetša le go diriša tsebo ya seemo ka nepo ya go kgona go kwešišo ye e tseneletšego ya dinyakwa le ditlhohlo tše di amanago le sehlopha sa dipalopalo.