This study presents how Indian counsellors in urban India work with Western counselling methods with Indian clients. The study is categorised as part of the cross-cultural counselling research field where a major assumption is that counselling methods are part universal, part contextual. This study explores how counsellors in Bangalore culturally adapt Western methods. The method used is qualitative semi-structured interviews with seven counsellors at Parivarthan Counselling, Training and Research Centre in Bangalore. The theoretical framework in this study is based on New Institutional Theory, with constructs such as Glocalisation, Translation, and finally Cultural Preparedness to understand the context of the counselling profession in Bangalore. Results show that the Bangalore counsellors meet clients that are culturally prepared for short-term and advice-oriented counselling. The clients are part of a context where family and spirituality are of great importance. The counsellors use Western counselling methods only but adapt their approach and language with indigenous elements and emphasise the individuality of each client. They use a person-centred and an integrative approach, in which they are informed by several Western counselling methods, but do not use them dogmatically. The individuals’ needs and the relationship between counsellor and client is emphasised. Parivarthan Counselling, Training and Research Centre is part of a complex organisational field with influences from India, the East as well as from the West.

Die doel van die verkennende en beskrywende studie was om die bruikbaarheid van liggaamsportrette vir kruis-kulturele loopbaanfasilitering te ondersoek. Met interpretivisme as metateoretiese paradigma en Savickas se lewensontwerp benadering as teoretiese raamwerk is ʼn gerieflikheidseleksie van bestaande databronne gedoen vir die inhoudsanalise-studie. Die databronne (assesserings- en intervensiebeplanning, reflektiewe joernale van die terapeut en portuur-supervisor, foto’s en oudio-visuele opnames as visuele data, transkripsies van oudiovisuele opnames en assesseringsnotas van supervisor) is saam met agt siSwati Graad 9-seuns gegenereer tydens ʼn akademiese diensleer-praktikum by ʼn plattelandse sekondêre skool as deel van die 2009-MEd (Opvoedkundige Sielkunde) opleiding. Twee temas met bepaalde subtemas was die gevolg van analise aan die hand van a priori aannames wat verkry is uit kruis-kulturele sielkunde en loopbaanfasilitering-literatuur. Die eerste tema hou verband met die teenwoordigheid van kruis-kulturele sielkunde tydens die liggaamsportret-sessie, met die volgende subtemas: kruis-kulturele bekwaamhede van die terapeut, effektiewe kommunikasiestyle in die kruis-kulturele konteks, en geleenthede vir kruis-kulturele bekwaamheid. Die tweede tema hou verband met die teenwoordigheid van lewensontwerp tydens die kruis-kulturele sielkundige praktyk in ʼn plattelandse sekondêre skool, met die volgende subtemas: loopbaanfasiliteringsvaardighede van die terapeut, loopbaanfasiliteringsmomente vir die kliënt, en lewensontwerp as loopbaanfasiliteringstegniek. Uit die studie blyk dit dat die liggaamsportret-tegniek bruikbaar is vir kruis-kulturele loopbaanfasilitering met Graad 9-seuns in ʼn plattelandse sekondêre skool. Die liggaamsportret-tegniek was bevredigend in die kruis-kulturele loopbaanfasiliteringskonteks aangesien die terapeut assesseringsresultate kon integreer, kruis-kulturele bekwaamhede kon implementeer om adolessente seuns aktief te betrek en kontekstuele inligting van kliënte kon verkry. Verder was die tegniek bevredigend aangesien kliënte aan die hand van lewensontwerp loopbaanfasiliteringsvaardighede kon inoefen; naamlik beroepsverkenning, selfkennisverkenning, self-werksaamheid, loopbaandoelwitstelling, loopbaanaanpasbaarheid, uitkoms-verwagtinge, en die gebruik van beroepsinligting. Die liggaamsporttret-tegniek was prakties in die kruis-kulturele loopbaanfasiliteringskonteks deurdat dit aangepas het by die adolessente seuns se ontwikkelingsfase, hulle aktief betrek het en nie-verbale kommunikasie geredelik gehuisves het. Die tegniek was derhalwe geskik vir gebruik in ʼn plattelandse sekondêre skool omgewing met beperkte hulpbronne deur van maklik bekombare hulpbronne (papier, potlode, penne, verf, klippies) gebruik te maak. Die liggaamsporttret-tegniek was toepaslik in die kruis-kulturele loopbaanfasiliteringskonteks aangesien beide verbale (ʼn tolk) en nie-verbale (toepaslike gesigsuitdrukkings en interpersoonlike spasies) kommunikasie geakkommodeer is om taalhindernisse te oorbrug. Vir hierdie doel het die tegniek ruimte geskep vir individuele en groepsloopbaanfasilitering, en kon ander narratiewe en post-moderne aktiwiteite (soos beroepsleiding-kaartsortering en beroepskennis-werkkaarte) deel vorm van loopbaanfasilitering vir die konstruering van die kliënte se lewens. ENGLISH : The purpose of this study was to explore and describe the utility of body-maps for cross-cultural career facilitation. With interpretivism as a metatheoretical paradigm and Savickas’ life design approach as a theoretical framework, data sources where collected through convenience sampling for this content analysis study. The data sources (assessment- and intervention planning, reflective journals of the therapist and peer group supervisor, photograph’s and audio-visual recordings as visual data, transcriptions from audio-visual recordings and assessment notes from the supervisor) were generated in collaboration with eight Grade 9 siSwati speaking boys during an academic service learning practicum at a rural secondary school as part of the 2009-MEd (Educational Psychology) training. Guided by a priori assumptions (based on cross-cultural psychology and career facilitation literature) two themes with sub-themes each resulted from the content analysis. The presence of cross-cultural psychology during the body-mapping session was established with instances of, the therapist’s cross-cultural competencies, effective communication styles in a cross-cultural context and opportunities for cross-cultural competencies to develop. Secondly the presence of life design during cross-cultural psychological practise in a rural, secondary school was determined, indicating the presence of career facilitation skills of the therapist, career facilitation moments for the client, and life design as a career facilitation technique. It was apparent that body-mapping has utility for cross-cultural career facilitation with Grade 9 boys from a rural secondary school. Body-mapping was satisfactory in a cross-cultural career facilitation context as the therapist could integrate the assessment results, implement cross-cultural competencies to engage adolescent boys in active participation, and obtain contextual information on clients. Clients were able to rehearse career facilitation skills (career exploration, gaining self knowledge, self-efficacy, career goal setting, career adaptability, outcome expectations and using career information) as part of life design. The body-map technique was practical in a cross-cultural career facilitation context because it suited the developmental phase of adolescent boys, actively involving them and accommodated non-verbal communication. The technique was well matched to a rural secondary school environment with limited resources, using easily accessible resources (paper, pencils, pens, paint and stones). The technique was applicable in a cross-cultural career facilitation context as language barriers could be addressed by means of verbal (a translator) and non-verbal (appropriate facial expressions and interpersonal space) communication. For this purpose, the body-mapping technique could be used on individual or group basis, and other narrative and post-modern activities (vocational card sorting and career knowledge worksheets) could form part of career facilitation and could be used in combination for constructing clients’ lives. / Dissertation (MEd)--University of Pretoria, 2012. / Educational Psychology / unrestricted

The dissertation consists of an introduction and three empirical articles. The introduction gives the theoretical background, integrates the three articles, and elaborates on future research questions. The first article investigates the important decision in the lives of German and Indian university students to identify the important areas of decision making. The second article examines the structure of real life decision making and reveals the underlying factors of five major decision areas. The third article investigates the similarities and differences on decision making between German and Indian students using prior qualitative findings in a large quantitative survey.

No description available.

This dissertation examines whether Buddhist beliefs and practices serve to reinforce and/or promote a Korean and/or Canadian cultural prism for next-generation Korean Buddhist practitioners in Toronto, Canada. I define Korean and Canadian cultural prisms based on the cross-cultural psychological framework of Individualism-Relational Collectivism (I-RC) and Analytical-Holistic (A-H) cognition. The aim of my research is to problematize culture in the construction of religious meaning and behaviour for relatively bicultural individuals. My research question can thus be summarized as follows: How is religious meaning and behaviour culturally constructed by next-generation Korean Buddhist practitioners in Canada? What role do individual cultural orientations and the different Buddhist cultural traditions play in this cultural construction and how does Buddhism compare to the other religions (namely Protestantism) practiced by younger-generation Korean-Canadians in this regard? By answering these questions, I ultimately hope to show whether the meaning system of Korean culture is preserved through religion among the younger generation of Korean Buddhist practitioners. I hypothesize that, due to the relatively non-authoritarian nature of Buddhism, the light of Buddhist beliefs and practices will predominantly be refracted through the a priori cultural prism of the individual in question, and the role of Buddhist doctrine and institutions in promoting a particular orientation (individualistic/relationally collectivistic and analytic/holistic) will be minimal and subordinate to the individual. The particular cultural orientation of this prism will, in turn, be dependent upon individual levels of monoculturalism (Korean or Canadian) or biculturalism (Korean and Canadian). In this way, Buddhism may serve to both preserve and undermine the Korean cultural meaning system. By comparison, I hypothesize that the relatively authoritarian nature of (Protestant) Christianity will likely encourage younger-generation Korean Christians to relate to their religion in a predominantly uniform way, regardless of the individual’s cultural orientation.

This dissertation examines whether Buddhist beliefs and practices serve to reinforce and/or promote a Korean and/or Canadian cultural prism for next-generation Korean Buddhist practitioners in Toronto, Canada. I define Korean and Canadian cultural prisms based on the cross-cultural psychological framework of Individualism-Relational Collectivism (I-RC) and Analytical-Holistic (A-H) cognition. The aim of my research is to problematize culture in the construction of religious meaning and behaviour for relatively bicultural individuals. My research question can thus be summarized as follows: How is religious meaning and behaviour culturally constructed by next-generation Korean Buddhist practitioners in Canada? What role do individual cultural orientations and the different Buddhist cultural traditions play in this cultural construction and how does Buddhism compare to the other religions (namely Protestantism) practiced by younger-generation Korean-Canadians in this regard? By answering these questions, I ultimately hope to show whether the meaning system of Korean culture is preserved through religion among the younger generation of Korean Buddhist practitioners. I hypothesize that, due to the relatively non-authoritarian nature of Buddhism, the light of Buddhist beliefs and practices will predominantly be refracted through the a priori cultural prism of the individual in question, and the role of Buddhist doctrine and institutions in promoting a particular orientation (individualistic/relationally collectivistic and analytic/holistic) will be minimal and subordinate to the individual. The particular cultural orientation of this prism will, in turn, be dependent upon individual levels of monoculturalism (Korean or Canadian) or biculturalism (Korean and Canadian). In this way, Buddhism may serve to both preserve and undermine the Korean cultural meaning system. By comparison, I hypothesize that the relatively authoritarian nature of (Protestant) Christianity will likely encourage younger-generation Korean Christians to relate to their religion in a predominantly uniform way, regardless of the individual’s cultural orientation.

Diese Dissertation sucht eine Lücke in der Forschung zur interkulturellen Kommunikation (IKK) zu schließen, bietet damit eine umfassende interdisziplinäre Darstellung und Evaluation westlicher und chinesischer Werteforschung und beschreibt die Ergebnisse von in China durchgeführten Wertestudien, die die Wertetheorie von Schwartz erproben und erweitern. Band 1 enthält (1.) einen historischen Überblick über die Werteforschung und grundlegende Kulturkonzepte in verwandten Disziplinen; (2.) eine Kriterien basierte Analyse der Werteforschung; (3.) eine Abgrenzung des Wertekonzepts und Unterscheidung von anderen verwandten psychologischen Domänen; (4.) eine Neubetrachtung des Spannungsverhältnisses zwischen Moderne und Tradition hin zu einer cluster-basierten Wertematrix; (5.) einen Beitrag zur Bedeutung von Werten vor dem Hintergrund eines beschleunigten sozialen Wandels; (6.) einen historischen Überblick über die Beschreibung von chinesischen Werten aus verschiedenen Perspektiven und ihren Bezügen zur internationalen Forschung, sowie (7.) einen Überblick der aktuellen Werteforschung aus China. Band 2 beinhaltet eine multi-methodisch angelegte Stichprobenuntersuchung, die qualitativ und explorativ Sprache und Kultur anhand von chinesischen Begrifflichkeiten, Ausdrucksweisen und Sprichwörtern untersucht. Mittels einer statistischen Analyse von indigenen Daten wird eine quasi quantitative Untersuchungsmethode konstruiert, die eine Verbindung indigenen emischen Daten mit dem allgemeinen Untersuchungsrahmen für die Abbildung von Wertrelationen nach Schwartz herzustellen vermag. Als wichtigste Ergebnisse der Untersuchung sind: (1) Das universelle Model nach Schwartz wurde mit kleineren kontextbezogenen Modifikationen anhand der chinesischen Daten bestätigt, ebenso (2.) das stetige Auftreten von zehn „dichten kulturellen Clustern“ sowohl auf der Ebene der Kultur als auch des Individuums, womit eine Erweiterung der sieben Bereiche von Schwartz. (3.) Auf der theoretischen Ebene müssen neue Cluster/ Dimensionen beachtet werden, wobei empirisch belegbar eine Teilung von „Embeddedness“ und Egalitarianismus vorgeschlagen wird und es Hinweise darauf gibt, dass es Überschneidungen von Mastery und Hierarchiewerten gibt. / This dissertation addresses a gap in intercultural communication research, providing a comprehensive interdisciplinary overview and evaluation of western and Chinese values studies, as well as devising multi-method studies among Chinese to test and expand Schwartz’s values theory. Volume 1 provides a(n) (1) extensive historical review of values and core culture concepts in related disciplines, (2) an integrated check-list of value studies critiques; (3) an attempted detangling of the values concept from other related psychological domains; (4) a rethinking of tradition-modernity assessments, proposing a matrix of co-existing value clusters; (5) the particular relevance of values in rapid social change; (6) a historical summary of Chinese values descriptions with links to international research; and (7) an extensive English review of recent Chinese mainland values research. Volume 2 reports multi-method probes including qualitative language and culture explorations at the term, expression and proverb unit of analysis as well as statistical analysis of indigenous data. It presents exploratory quasi-quantitative procedures for associating indigenous emic data with the Schwartz etic framework for values relation mapping. Consistent cultural clusters, emerging matrix dimensions, and fit statistics are analyzed to propose and analyze value set sub-scales. Main findings include (1) confirmation of the universal Schwartz model in these Chinese samples with some contextual modifications; (2) consistent appearance (at both cultural and individual levels) of ten “thick cultural clusters” that enhance and expand Schwartz’s seven domains; (3) theoretical expansion that in such contexts, new clusters/dimensions need to be considered, with robust evidence to split Embeddedness and Egalitariansm and evidence of some blended Mastery and Hiearchy value sets which deserve reconsideration for how they might reflect interdependent or collective culture reinterpretations. Keys are provided for future research, varied theoretical frameworks are reconsidered, and proposals put forward for a more historically-, contextually-, theoretically- and meaning-based values study research process.