Na história das mulheres do ocidente, os corpos femininos, regidos e interpelados por normas que regulavam, sobretudo, sua sexualidade, foram compreendidos em pares de oposição: as mães e as prostitutas, as santas e as satanizadas. A umbanda, religião afro-brasileira detentora da capacidade de acolher os discursos e práticas da sociedade brasileira, incluiu essa dualidade em sua religiosidade, mas de maneira peculiar: a pombagira foi corporificada na figura de uma prostituta sagrada e passou a ser cultuada em lugar de destaque por seus fieis. A partir de trabalho de campo em terreiros de umbanda do estado de São Paulo, foram realizadas entrevistas com médiuns, pais e mães-de-santo, bem como com as próprias pombagiras incorporadas para compreender os sentidos associados ao culto das pombagiras. A análise dos dados contou com a combinação do método etnográfico a uma escuta psicanalítica lacaniana para investigar a participação da pombagira na vida dos adeptos da religião. O trabalho apresenta como, na interação com a pombagira, o ser mulher é associado à sedução, à força, à beleza, ao sexo, ao desejo, à inteligência e, inclusive, à maternidade, integrando sentidos dissociados pelas dicotomias mencionadas. Por meio de uma narrativa atenta ao sensível e incluindo a vivência da própria pesquisadora na interação com os grupos pesquisados, o trabalho apresenta uma compreensão etnopsicológica de gênero ao dar ouvidos a sentidos que se elaboram no contexto umbandista, circulam socialmente e ressoam intimamente. / In the history of the western women, female bodies, especially governed by their sexuality, were conceived in opposite pairs: the mothers and the prostitutes, the saints and the demoness. The umbanda, an afrobrazilian religion that holds the discourses and practices of Brazilian society, included this duality in its religiosity, but in a peculiar way: the pombagira is embodied in the figure of a sacred prostitute and is worshiped in prominent place by faithfuls of this religion. In umbandas terreiros in the state of São Paulo, we interviewed spiritualist mediuns as well as embodied pombagiras to understand the meanings associated with the cult of the pombagiras. The data were analyzed from a combination of the ethnographic method and the lacanian psychoanalytic listening to investigate how pombagiras participate in the life of the supporters of this religion. This work presents how, through the relationship with the pombagira, the woman being is associated with the seduction, the strength, the beauty, the sex, the desire, the intelligence and even the maternity, integrating the decoupled senses with the mentioned dichotomy. The pombagiras meanings produce senses that build the personal experiences of their faithfuls. Using a narrative that concerns the sensible and by the researchers experience in the relationship with the surveyed groups, this work presents an ethnopsychological comprehension of the gender and considers the senses that are elaborated in the umbanda and that circulate socially.

Psychology in South Africa is facing a dire need for valid and reliable mental health instruments for all its citizenry. There presently exists a reliance on instruments of foreign origin. Very often such instruments are used without their psychometric properties having been tested in the local setting. The present study employed a multi-stage process for translating the General Health Questionnaire (GHQ) into Zulu. A simplified English version of the GHQ and the translated Zulu version were subsequently administered to a sample of two hundred and fifty seven (257) bilingual high school students. The data from this sample was used to assess the equivalency between the Zulu version and the English version. At the scale level, both versions of the GHQ showed adequate internal consistency and reliability. Item analysis revealed certain differences between the two versions. Possible explanations regarding semantic differences are discussed. Substantial overlap between the factor solutions of the two versions was found. These factor solutions were found to correspond well with those recorded in the literature. The present sample scored much higher on the GHQ than foreign samples do. Suggestions for raising the cutting scores for South African samples are made. On the whole, the Zulu version displayed evidence of reasonable equivalence to the English version. A comprehensive research programme for the GHQ in South Africa is presented. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 1996.

Thesis advisor: Joni L. Kinsey. Thesis advisor: Joni Kinsey. Includes bibliographic references (p. 287-299).

Zugl.: Diss. Universität Basel, 1991. / Based on the author's thesis, Universitaet Basel, 1991. Originaltitel: Falsch gehandelt - schwer erkrankt. Includes bibliographical references (p. 313-325) and index.

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. / Philosophy, Practical and Systematic 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)

Na história das mulheres do ocidente, os corpos femininos, regidos e interpelados por normas que regulavam, sobretudo, sua sexualidade, foram compreendidos em pares de oposição: as mães e as prostitutas, as santas e as satanizadas. A umbanda, religião afro-brasileira detentora da capacidade de acolher os discursos e práticas da sociedade brasileira, incluiu essa dualidade em sua religiosidade, mas de maneira peculiar: a pombagira foi corporificada na figura de uma prostituta sagrada e passou a ser cultuada em lugar de destaque por seus fieis. A partir de trabalho de campo em terreiros de umbanda do estado de São Paulo, foram realizadas entrevistas com médiuns, pais e mães-de-santo, bem como com as próprias pombagiras incorporadas para compreender os sentidos associados ao culto das pombagiras. A análise dos dados contou com a combinação do método etnográfico a uma escuta psicanalítica lacaniana para investigar a participação da pombagira na vida dos adeptos da religião. O trabalho apresenta como, na interação com a pombagira, o ser mulher é associado à sedução, à força, à beleza, ao sexo, ao desejo, à inteligência e, inclusive, à maternidade, integrando sentidos dissociados pelas dicotomias mencionadas. Por meio de uma narrativa atenta ao sensível e incluindo a vivência da própria pesquisadora na interação com os grupos pesquisados, o trabalho apresenta uma compreensão etnopsicológica de gênero ao dar ouvidos a sentidos que se elaboram no contexto umbandista, circulam socialmente e ressoam intimamente. / In the history of the western women, female bodies, especially governed by their sexuality, were conceived in opposite pairs: the mothers and the prostitutes, the saints and the demoness. The umbanda, an afrobrazilian religion that holds the discourses and practices of Brazilian society, included this duality in its religiosity, but in a peculiar way: the pombagira is embodied in the figure of a sacred prostitute and is worshiped in prominent place by faithfuls of this religion. In umbandas terreiros in the state of São Paulo, we interviewed spiritualist mediuns as well as embodied pombagiras to understand the meanings associated with the cult of the pombagiras. The data were analyzed from a combination of the ethnographic method and the lacanian psychoanalytic listening to investigate how pombagiras participate in the life of the supporters of this religion. This work presents how, through the relationship with the pombagira, the woman being is associated with the seduction, the strength, the beauty, the sex, the desire, the intelligence and even the maternity, integrating the decoupled senses with the mentioned dichotomy. The pombagiras meanings produce senses that build the personal experiences of their faithfuls. Using a narrative that concerns the sensible and by the researchers experience in the relationship with the surveyed groups, this work presents an ethnopsychological comprehension of the gender and considers the senses that are elaborated in the umbanda and that circulate socially.

The intent of this exploratory study was to discover the cultural significance of an Apache ritual, the Sunrise Ceremony, as it relates to the physical, mental, and emotional well-being of the Apache individual, family, and community at large. The ethnographic methodology was used to gather data because this design provided the most systematic and flexible process to generate the widest range of information necessary for describing this culture from the native's point of view. Four culturally relevant domains were developed and analyzed to reveal five cultural themes, including "It's my strength," "Women are the core of living here," "It Tells You the Story of the Beginning," and "Change is Sad--Alcohol is Bad." The findings suggest that because the Sunrise Ceremony is central to the Apache way of life, its values and culture, an understanding of the Sunrise Ceremony can assist in the development of accurate nursing assessments and successful interventions to improve the collective health and well being of the Apache people. Additionally, recommendations for nursing practice and further research are proposed.