Every era confronts its distinctive social and political dramas. In the mid-twentieth century, center stage has frequently been dominated by the struggle of the so-called "Third World," first, for liberation from the colonial powers and then for development and entry into the modern world. The sixties were to be the "decade of development." Yet many of the emerging nations developed very little, if at all, and some slid backward. To this outcome, general political instability and specific tribal, religious, and ethnic conflicts made their contribution. The study analyzes the problem of whether traditional cultural values in African nations have hindered the needed steady progress which has occurred in the western counterpart in regards to political, social, and economic development. The methodological approach was done through a series of tests. The study was devised to demonstrate how a segment of a society can accelerate a need for a change to the advantage of the rest of the population. Questionnaires and interviews were developed and administered to 400 traditional Africans, predominantly Ugandans and 250 of a cross section of the American population. These were tested on members of the both societies with a career aspiration in leadership and administration. The study also looked at how people transmit their culture by reviewing and testing the written material about books on African and American culture. The study revealed that the traditional African people tested were in a transition from their historical static condition to the western culture of progress and that resistance to change was gradually on the verge of disappearing. The study also pointed out that there is a certain element in which the African nations aspiring to the goal of western development have tended to change within the context of African way of life development. The author reminds his readers that development is not abrupt process but demands careful attention to protect the future and that of the past and that the developing countries should not assimilate all the Western World offers them as an example.

by Cheung Ho Yin. / Thesis (M.Phil.) -- Chinese University of Hong Kong, 1991. / Bibliography: leaves 110-118. / List of Tables --- p.i / List of Figures --- p.ii / Acknowledgements --- p.iii / Chapter 1. --- Introduction --- p.1 / Chapter 2. --- Time and Space distribution --- p.29 / Chapter 3. --- Coercive Ritualism --- p.38 / Chapter 4. --- Disintegrated Autonomy --- p.60 / Chapter 5. --- Reactionary Subsistence --- p.76 / Chapter 6. --- Conclusion --- p.98 / Appendix --- p.107 / Bibliography --- p.110

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Note: / In explaining modernization in an Ontario Amish Mennonite community, this thesis follows Kuhn's model of change in the sciences, detailing especially the interaction of internal religious ideology with outside events. An ambiguous traditional ideology promoted supportive interpersonal relations through objective rules, isolating the individual behind tight boundaries, subordinating him to community discipline. Revivalism, however, introduced an alternative early in the 1900's-salvation through individual piety, not community ru1es-and opened boundaries. By the 1950's, prosperity and farm mechanization led to increasingly modernized outside contact for individuals, through wage labour and consumer purchases. Anomalous under traditional ideology, these experiences supported the revivalist ideal, and led to its eventual domination. Kuhn explains transformation through the interaction of scientific theory and independent phenomena; we show how new individualized experiences arising when ideological debate opened boundaries resolved questions about the validity of competing ideologies. / S'inspirant du modèle des révolutions scientifiques développe par Kuhn, cette thèse explique la modernisation d'une communauté ontarienne Amish-Mennonite par l'étude de l'interaction de l'idéologie religieuse et d'événements externes. L'idéologie traditionnelle encourageait par des règles objectives les relations de soutien interpersonnel, isolait l'individu l'intérieur de frontières étanches et Ie soumettait la discipline communautaire. Vers 1900, un renouveau religieux vint affaiblir ces frontières en introduisant Ie choix d'un salut par dévotion personnelle plutôt que par obéissance règles communautaires. Des 1950, la mécanisation des fermes et leur richesse augmentèrent les contacts avec Ie monde extérieur, surtout par Ie travail salarie et la consommation. Ces nouveaux développements, anormaux pour l'idéologie traditionnelle, vinrent appuyer l'idéal du renouveau religieux et en assurer finalement la domination. Reprenant la these de Kuhn, cette étude montre comment des expériences individuelles nouvelles, la suite d'une ouverture des frontières de la communauté, ont résolu Ie débat entre idéologies concurrentielles.

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Thesis (Ph.D.)--Boston University / The purpose of the present study is to investigate the relationship between patental social mobility and (a) subjects' status aspirations, (b) perceived parental status expectations. The subject population utilized consisted of 263 male students in the final year of junior high school. Two major hypotheses were tested by this investigation. Hypothesis I was that the level of subjects' status aspirations would be found to be a positive monotonic function of the extent of parental social mobility. Hypothesis II was that the level of perceived parental status expectations would be found to be a positive monotonic function of the extent of parental social mobility. [TRUNCATED]

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