The focus of this research is on the specific relational and particular circumstances that result in an emerging cancer identity expressed through the daily lived- experiences of emerging adults via personal weblogs. Identity, a complex term in its own right, is discussed here under the rubric of social identity as processual, therefore it is expected that an emerging cancer identity will develop as the participants begin to narrativize their daily experiences with cancer on their weblogs. By critically engaging with notions of emerging adulthood theories with theories on the sociology of death and dying and illness narratives, this research seeks to understand the specific psychosocial changes that occur as the participants engage with their illness on their weblogs, which arguably contributes to an emerging cancer identity.

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This Master's Thesis reports on the experiences of Type 2 Diabetes of Lesbian, Queer, and Women-Loving Women. The thesis examines the impact of sexual orientation on experiences with diabetes, and how this chronic disease affects the way a woman views herself, her health, and her body image. Each participant presented her narrative and world views in regards to her diabetes health care and management, stress and trauma, and management of relationships. Through narrative analysis, I have revealed differing mechanisms of coping and explanatory models; the many women of this study selectively chose to be more open about her sexual orientation than her diabetes status.

Simulizi za ugonjwa zinatolewa na mgonjwa na mtu mmoja au wengi wanaoombwa naye wamsaidie wakashauriana hali ya maradhi. Kutambua ugonjwa ni kazi ya kawaida na siyo ya waganga au madaktari tu. Kama pengine, katika Afrika ya Mashariki wenyeji huwa na ujuzi wa kawaida juu ya maradhi, mwili, tiba, dawa za hospitali na za kienyeji. Kila jinsi ya tiba ina njia, lugha na mazoezi yake. Mfano ufuatao unaonyesha maana na matumizi ya dhana na tashbihi (metaphors) katika uganga wa kienyeji. Ni kazi yangu sasa ya kufasiri matumizi ya tashbihi na alama katika mawasiliano ambayo huitwa `simulizi za ugonjwa´, yaani illness narratives ambazo ni dhana ya utafiti katika mawasiliano ya kuganga.

Informed by a mothering-disruption framework, our study examines the illness narratives of women cancer survivors living in Southern Central Appalachia. We collected the stories of twenty-nine women cancer survivors from northeast Tennessee and southwest Virginia using a multi-phasic qualitative design. Phase I consisted of women cancer survivors participating in a day-long story circle (n=26). Phase II consisted of women cancer survivors who were unable to attend the story circle ; this sample sub-set participated in in-depth interviews (n=3) designed to capture their illness narratives. Participants' illness narratives revealed the presence of: (1) mothering-disruption whereby cancer adversely impacted the mothering role ; and (2) mothering-connection , whereby the cancer experience motivatedmother-survivors. Participants' illness narratives reflected thatthe role of mother was the preeminent role for mother-survivor and whenever there was oppositional tension between the roles of mother and survivor , the women-survivors seemed to linguistically relocate away from the survivor role and toward the mothering role. As a result , women-survivors seemingly rejected medicalization of their identities by emphasizing their mothering responsibilities , something we term motherizing.

Simulizi za ugonjwa zinatolewa na mgonjwa na mtu mmoja au wengi wanaoombwa naye wamsaidie wakashauriana hali ya maradhi. Kutambua ugonjwa ni kazi ya kawaida na siyo ya waganga au madaktari tu. Kama pengine, katika Afrika ya Mashariki wenyeji huwa na ujuzi wa kawaida juu ya maradhi, mwili, tiba, dawa za hospitali na za kienyeji. Kila jinsi ya tiba ina njia, lugha na mazoezi yake. Mfano ufuatao unaonyesha maana na matumizi ya dhana na tashbihi (metaphors) katika uganga wa kienyeji. Ni kazi yangu sasa ya kufasiri matumizi ya tashbihi na alama katika mawasiliano ambayo huitwa `simulizi za ugonjwa´, yaani illness narratives ambazo ni dhana ya utafiti katika mawasiliano ya kuganga.

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Cette étude porte sur la dimension intersubjective de la souffrance qui affecte le rapport du souffrant à son corps, au temps et à l’espace vécus de même que son identité narrative et sa mémoire narrative. Mon argument principal est que la voix narrative constitue le rapport intersubjectif dans les récits de maladie que les proches écrivent sur leurs partenaires souffrant de cancer de cerveau ou de la maladie d’Alzheimer. Ma discussion est basée sur l’éthique, la phénoménologie, les théories de l’incorporation, les études des récits de vie, la sociologie et l’anthropologie médicales et la narratologie. L’objet de mon étude est l’expérience incorporée de la souffrance dans les récits de maladie et je me concentre sur la souffrance comme perte de la mémoire et du soi narratif. J’analyse le journal How Linda Died de Frank Davey et les mémoires de John Bayley, Iris: A Memoir of Iris Murdoch et Iris and Her Friends: A Memoir of Memory and Desire. J’explore comment les récits de maladie constituent le rapport éthique à l’Autre souffrant de la rupture de la mémoire. La discussion de la voix est située dans le contexte des récits de vie et se propose de dépasser les limites des approches sociologiques et anthropologiques de la voix dans les récits de maladie. Dans ce sens, dans un premier temps je porte mon attention sur des études narratologiques de la voix en indiquant leurs limites. Ma propre définition de la voix narrative est basée sur l’éthique dans la perspective d’Emmanuel Levinas et de Paul Ricœur, sur l’interprétation du temps, de la mémoire et de l’oubli chez St-Augustin et la discussion levinasienne de la constitution intersubjective du temps. J’avance l’idée que la “spontanéité bienveillante” (Ricœur, Soi-même comme un autre 222) articule la voix narrative et l’attention envers l’Autre souffrant qui ne peut plus se rappeler, ni raconter sa mémoire. En reformulant la définition augustinienne du temps qui met en corrélation les modes temporels avec la voix qui récite, j’avance l’idée que la voix est distendue entre la voix présente de la voix présente, la voix présente de la voix passée, la voix présente de la voix future. Je montre comment la voix du soignant est inscrite par et s’inscrit dans les interstices d’une voix interrompue, souffrante. Je définis les récits de vies comme des interfaces textuelles entre le soi et l’Autre, entre la voix du soi et la voix du souffrant, comme un mode de restaurer l’intégrité narrative de l’Autre. / In this research I examine the intersubjective dimension of suffering which affects the relation of the sufferer to his/her lived body, time and space, as well as to his/her narrative identity and narrative memory. I argue that narrative voice constitutes the intersubjective relation in illness narratives that caregivers write about partners or spouses who suffered from brain cancer or Alzheimer’s disease. My discussion draws on ethics, phenomenology, theories of embodiment, life-narratives studies, medical anthropology and sociology, and narratological theory. The object of my study is the embodied, subjective experience of suffering in illness narratives and the main focus is cast on suffering as loss of memory and loss of the narrative self. I analyse Frank Davey’s diary How Linda Died, and John Bayley’s memoirs Iris: A Memoir of Iris Murdoch, and Iris and Her Friends: A Memoir of Memory and Desire. I explore how illness narratives as embodied stories constitute an ethical relation to the suffering Other who bears a lived impossibility of remembering. I situate the discussion of voice in the context of life-narratives and aim at filling in the theoretical gaps of sociological and anthropological approaches of voice in illness narratives. For this, I examine and question narratological studies of narrative voice and focalization. My own definition of narrative voice is based on Emmanuel Levinas’s and Paul Ricœur’s ethics, Saint Augustine’s interpretation of time, memory, and forgetfulness, and on Levinas’s discussion of time as intersubjective relation. I suggest that “spontanéité bienveillante” (Ricœur, Soi-même comme un autre 222) modulates narrative voice as the attention towards the suffering Other whose voice is silenced. Reformulating the Augustinian definition of time that correlates the temporal modes with the reciting voice, I suggest that through the ethical stance towards the Other, voice is distended between the present voice of voice present, the present voice of voice past and the present voice of voice future. I show how the voice of the caregiver is inscribed by and inscribes itself in the interstices of an interrupted, suffering voice. I define life-narratives as textual interfaces between the self and the Other, between one’s own voice and the sufferer’s voice, as a mode of restoring the Other’s narrative integrity.