A cross-cultural study of interpersonal distance and orientation schemata
- Authors: Edwards, David J A
- Date: 1977
- Subjects: Personal space -- Testing Orientation (Psychology) Cross-cultural studies
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:3206 , http://hdl.handle.net/10962/d1011743
- Description: Expectations about interpersonal distance during social encounters (distance schemata) and body orientation (orientation schemata) were investigated among White English-speakers and Xhosa groups which included illiterate traditionalists (Reds), poorly educated urban dwellers, and highly literate students and nurses. In a series of six experiments a doll placement task was used in which subjects represented dyadic encounters by placing pairs of standing dolls. For each situation represented the responses of each group of subjects were summarised in the form of a profile which showed the mean of the distance and three angle measures (IPOS profile). Independent variables included culture of subject, type of situation represented (friendly encounter, quarrel, accusation and denial, request) and the sex, age or relationship of the persons represented. In the culminating experiment (Experiment 6), females from three Xhosa groups (Reds or XR, poorly educated urban or XU, and urban nurses or XN) made twenty-three placements. In some respects the schemata of the four groups were very similar, while in others both distance and orientation schemata were a function of cultural group. The experiments allowed an assessment of the validity of the doll placement method to be made, and results were discussed in terms of the effects on interpersonal distance and body orientation of cultural norms concerning the showing of respect and the nature and strength of the emotions present in the various types of situation. It was concluded that with cultural movement away from the traditionalist pattern the schemata of the urban Xhosa showed a transition towards those found among the Whites in some respects. However, while the schemata of the XN group showed features of both those of the XR and White groups, those of the XU group showed features found in neither which seemed to reflect the insecurity of the cultural milieu of the urban poor.
- Full Text:
- Date Issued: 1977
- Authors: Edwards, David J A
- Date: 1977
- Subjects: Personal space -- Testing Orientation (Psychology) Cross-cultural studies
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:3206 , http://hdl.handle.net/10962/d1011743
- Description: Expectations about interpersonal distance during social encounters (distance schemata) and body orientation (orientation schemata) were investigated among White English-speakers and Xhosa groups which included illiterate traditionalists (Reds), poorly educated urban dwellers, and highly literate students and nurses. In a series of six experiments a doll placement task was used in which subjects represented dyadic encounters by placing pairs of standing dolls. For each situation represented the responses of each group of subjects were summarised in the form of a profile which showed the mean of the distance and three angle measures (IPOS profile). Independent variables included culture of subject, type of situation represented (friendly encounter, quarrel, accusation and denial, request) and the sex, age or relationship of the persons represented. In the culminating experiment (Experiment 6), females from three Xhosa groups (Reds or XR, poorly educated urban or XU, and urban nurses or XN) made twenty-three placements. In some respects the schemata of the four groups were very similar, while in others both distance and orientation schemata were a function of cultural group. The experiments allowed an assessment of the validity of the doll placement method to be made, and results were discussed in terms of the effects on interpersonal distance and body orientation of cultural norms concerning the showing of respect and the nature and strength of the emotions present in the various types of situation. It was concluded that with cultural movement away from the traditionalist pattern the schemata of the urban Xhosa showed a transition towards those found among the Whites in some respects. However, while the schemata of the XN group showed features of both those of the XR and White groups, those of the XU group showed features found in neither which seemed to reflect the insecurity of the cultural milieu of the urban poor.
- Full Text:
- Date Issued: 1977
Categories of experience amongst the Xhosa : a psychological study
- Authors: Schweitzer, Robert David
- Date: 1977
- Subjects: Xhosa (African people) -- Psychology
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:3237 , http://hdl.handle.net/10962/d1013172
- Description: Transcultural studies of psychological states may be seen as falling within two schools, one adopting a position in which universal criteria of "mental health" are assumed, the other a cultural relativist position in which phenomena are understood in terms of the context in which they occur. The present study, in adopting the latter position, examines categories of experience amongst the Xhosa in terms of their meaning within Xhosa cosmology. The thoughts and practices of a Xhosa Iqgira (diviner) were extensively examined using an idiographic approach. This was corroborated by in-depth interviews with his consultees who were undergoing the categories being studied. Three categories, thwasa, phambana and amafufunyana are explicated. Thwasa is seen to be related to the individual- shade communion. Phambana is predominantly related to custom and witchcraft. Amafufunyana is related to disharmonious interpersonal situations within the community. The universalist position, derived from descriptive psychiatry, has often viewed the mental status of amaqgira {diviners) as neurotic or even psychotic. This finding is not supported in the present study. The implications of the research for community mental health in Southern Africa are discussed.
- Full Text:
- Date Issued: 1977
- Authors: Schweitzer, Robert David
- Date: 1977
- Subjects: Xhosa (African people) -- Psychology
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:3237 , http://hdl.handle.net/10962/d1013172
- Description: Transcultural studies of psychological states may be seen as falling within two schools, one adopting a position in which universal criteria of "mental health" are assumed, the other a cultural relativist position in which phenomena are understood in terms of the context in which they occur. The present study, in adopting the latter position, examines categories of experience amongst the Xhosa in terms of their meaning within Xhosa cosmology. The thoughts and practices of a Xhosa Iqgira (diviner) were extensively examined using an idiographic approach. This was corroborated by in-depth interviews with his consultees who were undergoing the categories being studied. Three categories, thwasa, phambana and amafufunyana are explicated. Thwasa is seen to be related to the individual- shade communion. Phambana is predominantly related to custom and witchcraft. Amafufunyana is related to disharmonious interpersonal situations within the community. The universalist position, derived from descriptive psychiatry, has often viewed the mental status of amaqgira {diviners) as neurotic or even psychotic. This finding is not supported in the present study. The implications of the research for community mental health in Southern Africa are discussed.
- Full Text:
- Date Issued: 1977
The Jesus People : attitude, personal-orientation and life-style changes as a function of non-conformist religious influence
- Authors: Stones, Christopher R
- Date: 1976
- Subjects: Jesus People -- South Africa -- Johannesburg -- Hillbrow -- Attitudes , Youth -- South Africa -- Johannesburg -- Hillbrow -- Religious life , Religious communities -- South Africa
- Language: English
- Type: Thesis , Masters , MSc
- Identifier: vital:3242 , http://hdl.handle.net/10962/d1013312
- Description: The Jesus People of Hillbrow, Johannesburg, assert that since joining the Jesus movement they have undergone radical changes; from a life of turmoil to a life of relative serenity. Such claims, if valid, have implications for the counter-culture, which is comprised largely of youth alienated from mainstream society and church. The present study then, was an investigation to determine whether the members of the Jesus movement have changed and if so, attempts were made to delineate such changes. The Jesus People investigated were members of the "Invisible Church", who had been residing communally for a period of not less than three months. A battery of questionnaires was administered on two occasions. The first occasion required the subjects to complete the questionnaires as they would have prior to their conversion, while the second administration required that the subjects complete the questionnaires according to their attitudes, values and opinions presently held. To counter any practice effects, the requirements for completion of the questionnaires were reversed for one half of the group randomly chosen. The order of presentation of the questionnaires was kept the same to counter any fatigue-effects. (The control group being matched with the experimental group should experience the same degree of fatigue.) The individuals selected for the control group were recruited from established-church youth clubs. These individuals were matched with the members of the Jesus movement for age, sex, home-language, general intelligence and occupation of father. The procedure of questionnaire administration for the control group was identical to that adopted for the experimental group. Both the experimental and the control group comprised 22 individuals. Incidental to the major design of the present study was the generation of a small (eight) group of Pentecostals, the results of which were analysed separately from those of the experimental and control groups. The finding that this group underwent the least change did not support the a priori expectation that Pentecostals should show changes which are intermediate to those of the experimental and control groups. It is argued however, that this Pentecostal group is not representative of Pentecostals per se. Bearing in mind, that the answers received depend, to a large extent, on the nature of the questions posed, the Jesus People, as a function of conversion (operationally defined as a "Jesus Experience"), underwent significant increases in their degree of perceived security but revealed significant decreases on attributes related to self-actualization. In addition, their predominant life-style orientation changed from personalistic to sociocentric, and there was an increased support for biblicistic fundamentalism. Associated with the above changes were decreases on the majority of the Wilson conservatism-scale dimensions, together with changes on a questionnaire explicitly developed for the present study. It is argued that the changes undergone by the members of the Jesus movement are in a positive direction, the "Invisible Church" serving as a 'half-way house'. Such changes are posited to be a function of an operationally defined "Jesus Experience"; a psycho-sociological experience rather than a theological, ecclesiastical experience.
- Full Text:
- Date Issued: 1976
- Authors: Stones, Christopher R
- Date: 1976
- Subjects: Jesus People -- South Africa -- Johannesburg -- Hillbrow -- Attitudes , Youth -- South Africa -- Johannesburg -- Hillbrow -- Religious life , Religious communities -- South Africa
- Language: English
- Type: Thesis , Masters , MSc
- Identifier: vital:3242 , http://hdl.handle.net/10962/d1013312
- Description: The Jesus People of Hillbrow, Johannesburg, assert that since joining the Jesus movement they have undergone radical changes; from a life of turmoil to a life of relative serenity. Such claims, if valid, have implications for the counter-culture, which is comprised largely of youth alienated from mainstream society and church. The present study then, was an investigation to determine whether the members of the Jesus movement have changed and if so, attempts were made to delineate such changes. The Jesus People investigated were members of the "Invisible Church", who had been residing communally for a period of not less than three months. A battery of questionnaires was administered on two occasions. The first occasion required the subjects to complete the questionnaires as they would have prior to their conversion, while the second administration required that the subjects complete the questionnaires according to their attitudes, values and opinions presently held. To counter any practice effects, the requirements for completion of the questionnaires were reversed for one half of the group randomly chosen. The order of presentation of the questionnaires was kept the same to counter any fatigue-effects. (The control group being matched with the experimental group should experience the same degree of fatigue.) The individuals selected for the control group were recruited from established-church youth clubs. These individuals were matched with the members of the Jesus movement for age, sex, home-language, general intelligence and occupation of father. The procedure of questionnaire administration for the control group was identical to that adopted for the experimental group. Both the experimental and the control group comprised 22 individuals. Incidental to the major design of the present study was the generation of a small (eight) group of Pentecostals, the results of which were analysed separately from those of the experimental and control groups. The finding that this group underwent the least change did not support the a priori expectation that Pentecostals should show changes which are intermediate to those of the experimental and control groups. It is argued however, that this Pentecostal group is not representative of Pentecostals per se. Bearing in mind, that the answers received depend, to a large extent, on the nature of the questions posed, the Jesus People, as a function of conversion (operationally defined as a "Jesus Experience"), underwent significant increases in their degree of perceived security but revealed significant decreases on attributes related to self-actualization. In addition, their predominant life-style orientation changed from personalistic to sociocentric, and there was an increased support for biblicistic fundamentalism. Associated with the above changes were decreases on the majority of the Wilson conservatism-scale dimensions, together with changes on a questionnaire explicitly developed for the present study. It is argued that the changes undergone by the members of the Jesus movement are in a positive direction, the "Invisible Church" serving as a 'half-way house'. Such changes are posited to be a function of an operationally defined "Jesus Experience"; a psycho-sociological experience rather than a theological, ecclesiastical experience.
- Full Text:
- Date Issued: 1976