Psychobiographies offer the illuminating experience of uncovering the story of an individual’s life through the lens of a psychological theory. Psychobiographies offer the chance to gain a deeper understanding of what makes that individual unique. This study aimed to explore and describe the emotional intelligence of Archbishop Emeritus Desmond Tutu according to Goleman’s (1998) theory of Emotional Intelligence. Tutu was chosen as a subject for this study because of his extraordinary life and accomplishments, and because he is regarded as a prominent figure of moral leadership in South Africa. A qualitative psychobiographical research method was utilised. Data was collected from both primary and secondary sources to enhance internal validity, and was then analysed according to Miles and Huberman’s (1994) approach. The findings suggest that Tutu applied all of the twenty five emotional intelligence capacities during his life, and that at times, some were used more extensively than others. This study is groundbreaking in that it is the first psychobiography on Desmond Tutu, and it is the first psychobiography undertaken at the University of Fort Hare. Psychobiographies offer an opportunity to evaluate the psychological theory which is applied. It was found that Goleman’s (1998) theory of Emotional Intelligence is supported by this study.

Cohabitation, as a relationship form, is becoming much more common in the United States. Approximately half of the persons currently in their 30s cohabit prior to marriage and more than half of all recent marriages were preceded by cohabitation between those marrying. Through the use of in-depth interviews I studied the transition between this new form of "dating" and the traditional course of marriage. Couples who cohabited with each other prior to their marriage were interviewed about how they made the transition to marriage. Couples' perceptions are what changed in the transition from cohabitation to marriage. The transition comes about through the passage of time, through external events which make an impact on the couple's relationship, and through beliefs about what certain events and behaviors mean. / Ph. D.

Thesis (M.S.W.)--McGill University, 1998. / Includes bibliographical references (leaves 117-127).

How African individuals perceive the family life cycle, is the topic of this research. This qualitative study was facilitated with two individuals. Constructivism was used to explore how individuals create their reality. The Person-Centred Approach was studied to understand the importance of the Self- concept in the individual, and the role played by perceptions created in an ever-changing environment. Systems theory helped understand the interaction of family members as a system (family), especially the creation of stability after a state of disequilibrium – in this case, transitions between stages of the life cycle. Only with one respondent were some differences identified compared to the Western view of the life cycle. It was thus concluded that the family life cycle can be used as a guideline during therapy, regarding difficult transitions people (including African people) have to make, for therapists working from both the Person-Centred Approach and the systems perspective. / Social Work / (M.A. (Social Work (Mental Health))

[Truncated abstract] Early psychosocial stress is conjectured to place individuals on a developmental trajectory leading to earlier pubertal maturation, earlier initiation of sexual activity and earlier reproduction than those with less early psychosocial stress. This may have an adaptive function to minimise the chances of lineage extinction, which is more likely in environments of high risk and uncertainty. Previous studies have examined the relationship between early psychosocial stress and life history stages (e.g., age at puberty, age at first sex and age at first birth). However, these studies are limited in that they either examined only a few early psychosocial stressors, examined psychosocial stress relatively late in individuals' lives and/or were restricted to women. Thus, the first aim of the present thesis was to examine these findings in both genders using a measure of early psychosocial stress comprised of 24 categories of retrospectively assessed stressors (e.g., sexual abuse, physical abuse, parental divorce, rated quality of family life) during the first 7 years of life. It was hypothesised that individuals with high, as opposed to low, levels of early psychosocial stress would pass through life history stages earlier. The second aim was to examine how early psychosocial stress affects characteristics associated with life history traits, such as individuals? length, number and type of heterosexual relationships, number of sex partners, adult attachment styles, number of pregnancy terminations, and attitudes and behaviours towards contraceptive use. High levels of early psychosocial stress were predicted to be associated with characteristics reflecting a quantitative, as opposed to a qualitative, reproductive approach (e.g., more sex partners, more short-term relationships, insecure attachment styles). The third aim was to examine how early psychosocial stress is related to mate choice because numerous studies have identified what traits individuals' desire in a mate but not whether early psychosocial stress affects these choices. ... Early psychosocial stress generally had no effects on age at first sex, age at first birth, the number of pregnancy terminations, and mate choices. On the other hand, individuals with high, as opposed to low, levels of early psychosocial stress were more likely to be insecurely attached, had more short-term sexual relationships (men only), had more extra-pair copulations, were more likely to be divorced/separated, had a greater lifetime number of sex partners (men only), and had lower self-rated frequencies of contraception use. Overall, some of these findings are consistent with life history theory, which suggests that individuals with high levels of early psychosocial stress (i.e., those living in environments of high risk and uncertainty) should reach biological maturation earlier, engage in behaviours that facilitate earlier and more frequent reproduction to minimise the chances of lineage extinction. Implications for public health, limitations of the present study and future directions are also discussed.

How African individuals perceive the family life cycle, is the topic of this research. This qualitative study was facilitated with two individuals. Constructivism was used to explore how individuals create their reality. The Person-Centred Approach was studied to understand the importance of the Self- concept in the individual, and the role played by perceptions created in an ever-changing environment. Systems theory helped understand the interaction of family members as a system (family), especially the creation of stability after a state of disequilibrium – in this case, transitions between stages of the life cycle. Only with one respondent were some differences identified compared to the Western view of the life cycle. It was thus concluded that the family life cycle can be used as a guideline during therapy, regarding difficult transitions people (including African people) have to make, for therapists working from both the Person-Centred Approach and the systems perspective. / Social Work / (M.A. (Social Work (Mental Health))

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Practical Theology / D. Th. (Practical Theology)

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)