The effects of cultural mistrust level and race of counselor on the willingness of Mexican-American adolescents to seek psychological help were examined in this experiment. A total of 79 Mexican-American adolescents consisting of 50 females and 29 males completed a Background Information Inventory, a modified version of the Cultural Mistrust Inventory, and the Help Seeking Attitude Scale. Five regression analyses were performed resulting in a significant interaction between cultural mistrust level and willingness to seek help. Mexican-American adolescents with high levels of mistrust were less willing to seek psychological treatment than those with a low level of mistrust. Results also indicated that females as well as individuals with higher levels of education were more willing to seek help than males and those with lower levels of education. Theoretical and practical implications are discussed.

The purpose of this study was to develop Gestalt guidelines for teachers working with refugee learners. These guidelines seek to assist teachers when facilitating refugee learners in their social adjustment to a new school environment. The researcher made use of the first four stages of the Design and Development model of intervention research. These stages included problem analysis and project planning, information gathering and synthesis, design, and the early development of the guidelines. For the purpose of this study, semi-structured focus groups were conducted with teachers working with refugee learners. The social adjustment process was then viewed in the context of Bronfenbrenner’s ecological systems theory. Existing literature on the social adjustment of refugee learners in the South-African school system and literature on the Gestalt philosophy was used together with functional elements of existing social adjustment models to develop guidelines for teachers when facilitating refugee learners in their social adjustment to a new school environment. Throughout this research study, the refugee learner has been referred to as “he”. This was done for practical reasons only and no gender discrimination was intended. / Practical Theology / M. Diac. (Play Therapy)

Western psychology has in its current position and definition laid claim to the “psychology” landscape, despite being the construction of one epistemology. This imposition allows western psychology to dominate and control the “psychology” landscape, to the detriment of other equally valid and “scientific” “psychologies”. We argue for redefinition of western psychology in terms of lived experience or soul, so that it can co-exist with other “psychologies”. This should co-facilitate the process of repositioning western psychology into a dialogically equal relationship with indigenous african psychology. Redefinition of western psychology is dependant on psychologist’s appreciation of the relativity of epistemological frameworks and ability to challenge their own subjectivities. This in turn requires epistemological curiosity. This study adopts a conceptual, autoethnographic approach and methodology. Our aim is not to provide answers, but rather create a context for dialogue. / Psychology / M.A. (Psychology)

The focus of this study is the Sixteen Personality Factor Quenstionnaire, South Africam 1992 version (16 PF, SA92). This personality questionnaire was derived from the 16 PF which was developed in the United States and was adapted for South African conditions in 1992. The aim of this study is to determine whether the scores of the 16 PF, SA92 are cross-culturally valid and comparable in South Africa. The sample consisted of White and African (male and female) applicants who applied for positions in a South African state department. To achieve the aims outlined in the introductory chapter, construct comparability and item comparability research was conducted. Descriptive statistics were also calculated to indicate the performance of the various sub-samples (White, African, male and female). The results indicated that the population variable as opposed to the gender variable had the greatest influence on the scores obtained. Problems existed with the construct and item comparability of the 16 PF, SA92 when the different population groups were compared. Mean differences were also found on the majority of factors of the 16 PF, SA92 when the scores of the different population groups were compared. The implications of using 16 PF, SA92 were outlined and several assessment options were presented for users of the 16 PF, SA92. / Industrial and Organisational Psychology / M. Admin. (Industrial Psychology)

Afrikaans text / Die vlak van morele ontwikkeling van wit A:frikaanssprekende, wit Engelssprekende, swart Sotbosprekende, swart Xhosasprekende en swart Zoeloesprekende adolessente seuns en meisies in vroee, middel- en laatadolessensie (12-19 jaar) in Suid-Afrika is afsonderlik, tussenkultureel en vir geslagsverskille asook ouderdomsverskille ondersoek. Moontlike verbande tussen genoemde groepe se vlak van morele ontwikkeling, stedelike/plattelandse woonomgewing, vlak: van identiteitsontwikkeling en lokus van kontrole-orientasie is ondersoek vir kultuur- en geslagsverskille. Wit en swart adolessente redeneer nie in dieselfde mate op die verskillende stadia van morele ontwikkeling nie en bulle openbaar oak verskillende morele ontwikkelingspatrone. Swart adolessente funksioneer betekenisvol meer as wit adolessente op laer stadia van morele redenering terwyl wit adolessente betekenisvol meer as swart adolessente op boer stadia van morele redenering funksioneer. Wit adolessente toon 'n morele ontwikkelings­ patroon ooreenkomstig Westerse waardes en norme wat ooreenstem met Kohlberg se teorie. Swart adolessente toon 'n andersoortige morele ontwikkelingpatroon wat nie ooreenstem met Kohlberg se teorie nie. Met betrekking tot die wit adolessente groep bereik meisies betekenisvolle boer stadia van morele ontwikkeling as seuns. Wat swart adolessente seuns en meisies betreis geen betekenisvolle geslagsverskille ten opsigte van vlak van morele redenering gevind nie. Morele ontwikkeling verloop ooreenkomstig ouderdom in stadia volgens 'n spesifieke patroon. Jonger adolessente funksioneer in 'n grater mate op laer stadia van morele redenering as ouer adolessente terwyl ouer adolessente meer tekens van boer stadia van morele redenering as jonger adolessente toon. Verskille in die morele ontwikkeling van adolessente seuns wat uit 'n stedelike omgewing kom en die wat op die platteland woon bet nie voorgekom nie. Stedelike adolessente meisies funksioneer in 'n grater mate as plattelandse adolessente meisies op boer vlakke van morele ontwikkeling. Ten opsigte van wit adolessente het 'n betekenisvolle verband tussen vlak van morele ontwikkeling en vlak van identiteitsontwikkeling voorgekom. By swart adolessente is sodanige verband nie gevind nie. Geen verband tussen vlak van morele ontwikkeling en lokus van kontrole-orientasie vir wit en swart adolessente in Suid-Afrika is aangetoon nie. Die bevindings is verklaar aan die hand van verskillende tipes sosialisering, sosiokulturele faktore, kultuur-historiese aspekte en adolessente se ontwikkelingkenmerke. / The level of moral development of white Afrikaans speaking, white English speaking, black Sotho speaking, black Xhosa speaking and black Zulu speaking adolescent boys and girls in early, middle and late adolescence {12-19 years) in South Africa was investigated separately, cross-culturally and with regard to gender differences and age differences. Possible relationships between level of moral development and urban/country living environments, level of identity development and locus of control orientation for the above­ mentioned groups were also investigated for cultural and gender differences. White and black adolescents do not reason to the same extent at different stages of moral development and they exhibit different moral developmental patterns. Black adolescents function significantly more than white adolescents at lower stages of moral reasoning while white adolescents function significantly more than black adolescents at higher stages of moral reasoning. White adolescents reveal a moral developmental pattern in line with Western values and norms which corresponds with Kohlberg's theory. Black adolescents reveal a different moral developmental pattern which does not correspond with Kohlberg's theory. With regard to the white adolescent group, girls reach significantly higher stages of moral development than boys. With regard to black adolescent boys and girls, no significant gender differences in level of moral reasoning were found. Moral development takes place in accordance with age in stages according to a specific pattern. Younger adolescents function more at lower moral reasoning stages than older adolescents while older adolescents display more signs of higher moral reasoning stages than younger adolescents. No differences in the moral development of adolescent boys who come from urban environments and those from country districts were found. Girls from urban environments function significantly more than girls from country districts at higher levels of moral development. A significant relationship was found between level of moral development and level of identity development for white adolesceJJtS. No such relationship was found for black adolescents. No relationship between level of moral development and locus of control orientation for white and black adolescents in South Africa was found. The findings were considered in relation to different types of socialisation, socio-cultural factors, culture-historical aspects and adolescent developmental characteristics. / Psychology / D.Litt. et Phil. (Sielkunde)

Thesis (MA)--Stellenbosch University, 2015 / ENGLISH ABSTRACT : Intergroup contact has proven to be one of the most effective ways to reduce prejudice and improve attitudes towards an outgroup (e.g., Allport, 1954; Pettigrew & Tropp, 2006). The present study investigated the extent to which positive intergroup contact (namely cross-group friendships) with coloured South African students are associated with positive attitudes towards not only coloured South Africans in general (the primary outgroup), but also towards black (African) South Africans in general (a secondary outgroup). As such, the present study focused on testing the secondary transfer effect of intergroup contact (Lolliot et al., 2013; Pettigrew, 2009). A quantitative, cross-sectional design was used to explore the secondary transfer effect of intergroup contact via the processes of empathy and attitude generalisation. Data were collected amongst white South African students at Stellenbosch University (N = 551), via an electronic survey. The findings from the present study show that cross-group friendships with coloured South African students (primary outgroup) positively and significantly predicted more positive attitudes towards coloured South Africans in general, and that these effects generalised towards black (African) South Africans in general (secondary outgroup), after controlling for general contact with this secondary outgroup. These findings support the secondary transfer effect of contact. Moreover, the results show that the secondary transfer effect occurs via the processes of empathy and attitude generalisation. This research contributes to the relatively sparse body of literature exploring the secondary transfer effect and the underlying processes mediating this effect. Knowing how positive attitudes generalise from one outgroup to other outgroups could offer practical means for shaping intergroup contact interventions that aim to reduce prejudice and improve intergroup relations, especially in the post-conflict South African context. / AFRIKAANSE OPSOMMING : Daar is bewys dat intergroep kontak een van die doeltreffendste maniere is om vooroordeel te verminder en houdings teenoor 'n uitgroep te verbeter (b.v., Allport, 1954; Pettigrew & Tropp, 2006). Die huidige studie ondersoek tot watter mate positiewe intergroep kontak (naamlik kruis-groep vriendskappe) met bruin/kleurling Suid-Afrikaanse studente verband hou met positiewe houdings nie net teenoor bruin/kleurling Suid-Afrikaners oor die algemeen nie (die primêre uitgroep), maar ook teenoor swart Suid-Afrikaners in die algemeen (‘n sekondêre uitgroep). Na aanleiding hiervan fokus die huidige studie om die sekondêre oordrag effek van intergroep kontak te toets (Lolliot et al., 2013; Pettigrew, 2009). 'n Kwantitatiewe, deursnee-ontwerp was gebruik om die sekondêre oordrag effek van intergroep kontak te verken, via die prosesse van empatie- en houding-veralgemening. Die data was onder wit Suid-Afrikaanse studente by Stellenbosch Universiteit (N = 551) ingesamel deur middel van ‘n elektroniese vraelys. Die bevindinge van die huidige studie toon dat kruis-groep vriendskappe met bruin/kleurling Suid-Afrikaanse studente (primêre uitgroep) positief en beduidend meer positiewe houdings teenoor bruin/kleurling Suid-Afrikaners in die algemeen voorspel en dat hierdie effekte veralgemeen na swart Suid-Afrikaners in die algemeen (sekondêre uitgroep) nadat daar kontrole gehou is oor die algemene kontak met hierdie sekondêre uitgroep. Hierdie bevindinge ondersteun die sekondêre oordrag effek van intergroep kontak. Die bevindinge bewys ook dat die sekondêre oordrag effek plaasvind deur die prosesse van empatie- en houding-veralgemening. Hierdie navorsing dra by tot die relatief yl beskikbare literatuur wat die sekondêre oordrag effek ondersoek, asook die onderliggende prosesse wat hierdie effek bemiddel. Die wete hoe positiewe houdings van een uitgroep na ander uitgroepe veralgemeen, kan prakties aangewend word tot intergroep kontak intervensies wat poog om vooroordeel te verminder en tussengroep-verhoudings te verbeter, veral in die post-konflik Suid-Afrikaanse konteks.

This research study looked at the cultural value preferences in Western management practice for African manager and non-manager employees exemplified by Nigerian cement industries. The study specifically focused on management practice of leadership, motivation, recruitment and promotion around which their cultural values, the meaning of their work-world and their coping strategies are structured. From management and culture theory perspectives, managerial practices are affected both by Western factors, such as education, money, challenging tasks, and by traditional factors, such as family, ethnicity, social connections etc. The theoretical bases for this study drew largely from three streams of literature. The first theoretical base for the study relates to traditional African environment of management, especially the cultural perspectives. The second drew largely from the theoretical discourse on culture, management and organisation perspectives. The mainstream schools of management discourse on management theories and models as proposed by Western management theorists represent the third stream. As a methodology, the study used a quantitative questionnaire survey and qualitative open-ended interviews to collect data on the manager and non-manager employees in the organisations. The quantitative questionnaires and open-ended interviews centered national dimensions of cultures and on these Western and traditional factors of: leadership styles, motivation, dedication, satisfaction, ethnicity, family and social connections. The survey confirms that the dimension of national cultures of Nigeria as measured by the work-values and desires of the employees population are somehow different from those obtained by Hofstede’s study for the West African Region. Nigeria is still more collectivistic, although at least Nigeria has become relatively more individualist since Hofstede’s study. Over the years between Hofstede’ IBM study and the present study, there has been no change in the difference in Power Distance. Power Distance is much higher in Nigeria, like elsewhere in Africa, and this is unlikely to change for the foreseeable future. The large Power Distance in Nigeria means that the ideal manager is benevolent paternalistic. On recruitment and promotion, one major point made is that the traditional factors are generally felt by the respondents as influencing employees’ recruitment and promotion more than the modern (intrinsic) factors. The employees however, generally felt that the modern (intrinsic) factors should or ought to have greater influence. Building on the premises that every society is unique and its trajectory is shaped by its unique historical events, cultural norms and values, it can be argued that since the history of Western management concept in Africa is short, Africa then has a unique opportunity to develop its own unique management values based on its unique traditions. However, the increasing globalisation of market economies suggests that management values in Nigeria in particular and Africa in general can hardly be realised without proactively contributing to the Western management concepts in its unique ways. As the intensity of interaction between Western management practices and African traditional values increases, we can anticipate the increase in the importance of a new form of management concepts and practices in various African countries. Based on others and this study, the study proposes a “management heterogeneity” concept that reflects this new and unique perspective. Management heterogeneity perspective endorses the view that the practice of leadership, motivation, recruitment and promotion are developed differently in different cultural societies and organisations. But it adopts a pragmatic position on the mounting social and economic challenges now facing African organisations and argues further that management techniques, skills and behaviours practiced in different cultures and organisations can be brought together in a positive synergistic blend to address the needs of a given society and organisation and improve its ability to deliver effective and relevant values to its actors. It is the ability to judiciously select and combine the Western and traditional values and practices into new practices that fit the managerial requirements of a given group of organisational members that provides management its competitive edge in a culturally dynamic management environment.

Multicultural education in counselor education is a popular topic among counselor educators and scholars. To date, scholars have focused on understanding the experiences of counselor educators who teach dedicated multicultural courses. However, less attention has been given to other counselor educators who are required by ethical and training standards to address multicultural issues across the curriculum. The purpose of this study was to understand counselor educators’ experiences addressing multicultural issues in courses that do not have a specific multicultural or diversity focus. I used phenomenological methodology to explore the experiences of counselor educators who hold doctoral degrees in counseling or a related field, have taken a multicultural/diversity course in their graduate training, are full-time clinical or tenure-line faculty members in CACREP-accredited programs, and have never taught courses dedicated to multicultural or diversity issues. Twelve participants (six men and six women), ranging in age ranged from 31 to 65, participated in the study. Ten participants identified as White, one African-American, and one Hispanic. The research team identified eight themes: (1) reasons for avoidance, (2) constraints, (3) qualities and practices, (4) educator as a factor in student development, (5) infusion, (6) personal background, (7) awareness of biases and assumptions, and (8) counselor educator responsibility/gatekeeping. Findings from this study will add to the literature regarding infusion of multicultural issues across the curriculum. Additionally, the implications offered will serve as a resource for counselor educators as they experience unique personal and professional challenges when addressing multicultural issues in classrooms beyond the main multicultural or diversity course offered in counseling programs. Implications for this study may lead to development of more focused guidelines on how to increase the increase the comfort of counselor educators as they facilitate multicultural discussions and assist counselors-in-training in working toward cultural competence.

This longitudinal study examined factors influencing the relationship between sustained partner violence and depression/suicidality among ethnically diverse, low income, community women. The sample at Wave 1 consisted of 303 African American, 273 Euro-American, and 260 Mexican American women in long term relationships with a household income less that twice the poverty threshold. There were no ethnic differences on frequency of partner violence, depression, or suicidality. The moderate relationship between partner violence and women's depression, confirmed previous findings. Frequency, but not recency, of violence predicted depression and suicidal ideation for African Americans and Mexican Americans, even after controlling for earlier depression or ideation. Recent violence did not predict Euro-American's depression or suicidality after controlling for initial scores. Causal and responsibility attributions for partners' violence did not mediate the relationship between violence and depression or suicidality in any ethnic group. However, African American women's attributions of global effects for violence mediated the relationship of violence on depression and suicidal ideation. Poverty level and marital status moderated the relationship between violence and the number of times women seriously considered and actually attempted suicide. Frequent violence was most lethal among the poorest women and marriage provided the least protection for women in the most violent relationships. Specifically, poverty status moderated violence on consideration of suicide for African Americans and Euro-Americans and suicide attempts among Mexican Americans. Marital status moderated partners' violence on suicidal ideation and attempts for Mexican Americans and consideration of suicide for Euro-Americans, but was not a moderator for African Americans' depression or suicidality. Women with different ethnic backgrounds appear to differ in the ways partner violence contributes to their depression and suicidality. Policy implications include the need to offer suicide intervention, particularly for low income women seeking services for violence. Mental health professionals should routinely inquire about partner violence when women present with depression or suicidality. Further, sensitivity to ethnic differences is recommended when confronting women's attributions regarding violence.

Dans le champ disciplinaire des mathématiques, l'élève drehu éprouve des difficultés à maîtriser les savoirs enseignés. Pourtant dans sa vie de tous les jours, il est entouré de pratiques et de productions culturelles qui présentent des concepts mathématiques qui sont étudiés en classe. On constate que les faibles performances qu'il obtient dans les activités mathématiques sont dues le plus souvent aux difficultés d'adaptation aux méthodes pédagogiques des enseignants ou à l'assimilation des concepts mathématiques. Comment donc aider ces jeunes drehu, provenant d'un milieu culturel où les concepts sont perçus implicitement, à s'intégrer dans un milieu scolaire où ils sont explicités? La prise en compte de la conceptualisation du nombre et des figures géométriques dans la culture drehu permet aux enseignants de connaître la manière d'enseigner implicitement les concepts mathématiques dans le milieu socioculturel de l'enfant et surtout les méthodes d'apprentissage développés par ce dernier. Ces apports socioculturels aident le pédagogue à s'approprier des stratégies d'enseignement qui favorisent un meilleur apprentissage des concepts mathématiques par les élèves drehu à l'école. Ces savoirs culturels servent de béquille didactique dans l'apprentissage des savoirs scolaires. / In the disciplinary field of mathematics, the student Drehu has difficulty to master the knowledge taught. But in his daily life, he is surrounded by practices and cultural productions that present mathematical concepts that are studied in class. It notes that the low performance in mathematical activities are most often due to difficulties in adapting teaching methods of teachers or the assimilation of mathematical concepts. How, therefore, help these young drehu, from a cultural environment where the concepts are perceived implicitly, to integrate in a school environment where they are referred to? Taking account of the conceptualization of number and geometrical figures into the culture Drehu allows teachers to know how to teach math concepts implicit in the sociocultural environment of the child and especially the teaching methods developed by him. These socio-cultural contributions help the teacher to appropriate teaching strategies that promote better learning of mathematical concepts by students at school Drehu. These cultural knowledge serve as didactic crutch in the learning of school knowledge.