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An investigation of the experiences of psychotherapists regarding Ubuntu in their psychotherapy practice: an interpretative phenomenological analysis

  • Authors: Qangule, Lumka Sybil
  • Date: 2020
  • Subjects: Ubuntu (Philosophy) , Psychotherapy -- Cross-cultural studies , Psychoanalysis and culture -- South Africa , Xhosa (African people) -- Psychology , Xhosa (African people) -- Mental health , Black people -- South Africa -- Psychology , Black people -- South Africa -- Mental health , Psychotherapists -- South Africa
  • Language: English
  • Type: text , Thesis , Doctoral , PhD
  • Identifier: http://hdl.handle.net/10962/146923 , vital:38577
  • Description: Psychotherapy is a Eurocentric concept and practice that has migrated to South Africa with technology, as part of the general transfer of knowledge (Mkhize, 2003). It has embedded Eurocentric principles that sometimes do not easily accommodate working with Africans. It has been practised by psychotherapists of African origin with clients of African origin, but is based upon Eurocentric ideas and guidelines for practice. Many African people consider their core values to be uBuntu, rooted in a principle ‘umntu ngumntu ngabantu’ (translated as ‘a human being is a human being because of other human beings’). Some important features of uBuntu are interdependence, respect, spirituality and the primacy of communality as an approach to life. Some of the ways in which these impact on daily functioning are not foregrounded by adherence to Western principles. The use of only Eurocentric principles when working with clients of African origin may thus not lead to the desired outcomes in psychotherapy. However, these Eurocentric principles are recognised and enforced by the authoritative bodies in the field of psychology, such as the Health Professions Council of South Africa. A distinction will be made between the more inflexible ethical principles of psychology and the ideas of therapy frames. Therapy frames are not seen as being as rigid as ethical codes and they could be augmented, to be appropriate for the context, particularly in the commonly multicultural settings that are found here. Psychotherapists of African origin are torn between abiding by the ethical principles that they have been taught and practising in the way that they, together with their clients, have been socialised. Abiding by the principles as described in the codes is safe because it does not pose any threat of being sanctioned by the regulator of practice, but clients may be let down and there may be limited success with certain clients. This clash of ideas of ways of practice poses dissonance and many dilemmas among psychotherapists of African origin. Due to the nature of this study, Interpretative Phenomenological Analysis (IPA) was adopted as a suitable methodology, where eight practising amaXhosa psychotherapists were interviewed about their experiences of incorporating uBuntu in their psychotherapy practice. The raw data from initial interviews were analysed and the findings concluded that although psychotherapists were trained in Western ways of practice, they included some practices of uBuntu in their practice as well as upholding some Eurocentric principles that seemed to be helpful for their clientele. Subsequently a summary of the findings were discussed with participants in a focus group setting, where participants endorsed and expanded upon their original responses. With the above in mind, a psychotherapy model called uBuntu-Centred Psychotherapy was created, which reflects the principles and therapy frames that have been found to be useful in treating clients of African origin. This modality is more congruent with the worldviews and style of living of many South Africans, in the post-apartheid era. It embraces some Eurocentric principles that are relevant for Africans, while it is embedded in the phenomena and way of life reflected in uBuntu, a predominant mode of functioning for the group that was the focus of this study, the amaXhosa. The study ends by making recommendations for practice, as well as highlighting the need for further and more extensive research to contribute to the project of Africanising psychotherapy.
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  • Date Issued: 2020

“She is my sister although she’s got factory faults”: a psychosocial study of Xhosa women’s sister-sister relationships

  • Authors: Moifo, Hunadi Senkoane
  • Date: 2017
  • Subjects: Xhosa (African people) -- Rites and ceremonies , Xhosa (African people) -- Social life and customs , Sisters -- South Africa -- Case studies , Xhosa (African people) -- Psychology , Women, Black -- South Africa -- Eastern Cape -- Psychology , Women, Black -- South Africa -- Eastern Cape -- Case studies
  • Language: English
  • Type: Thesis , Masters , MA
  • Identifier: http://hdl.handle.net/10962/4443 , vital:20671
  • Description: The current study examines the constructions that Black, Xhosa women from the working class and in middle adulthood draw on to make meaning of their sister-sister relationships. In addition to this, it aims to uncover their motivations for investing in these meanings. It makes use of a psychosocial theoretical framework that draws on discursive psychology and psychoanalysis. Discursive psychology is used to analyse the constructions the participants used to make meaning of their relationship, while psychoanalysis is used to interpret their investments in these constructions. Six participants were interviewed using semi-structured interviews. The findings emphasise the psychosocial nature of the participants’ sisterly relationships, as caught between ‘inner’ world of feelings and emotions and the ‘outer’ world of social practices and expectations. Their narratives pointed to the obligatory nature of the sister-sister relationship, which drives participants to downplay the hatred or dislike that is present in their relationship and to emphasise traditional scripts of helping each other, promoting solidarity amongst sisters and other women. The analysis highlights the ways in which the participants negotiate and express their gender roles through sistering, reinforcing and challenging the traditional view of femininity and as a result providing for multiple femininities. In addition to these, the findings show that women may choose specific narratives to construct their sister-sister relationships as they allow them to feel safe and in control of their lives. Using psychoanalysis alongside discursive psychology enables the findings to illustrate how the participants invest in different constructions of their relationship in ways that are influenced by their values and life histories.
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  • Date Issued: 2017

‘Gender’ and constructions of spousal mourning among the AmaXhosa in the Eastern Cape

  • Authors: Ngqangweni, Hlonelwa
  • Date: 2014
  • Subjects: Widowhood -- South Africa -- Eastern Cape , Widows -- South Africa -- Eastern Cape , Xhosa (African people) -- Funeral customs and rites , Xhosa (African people) -- Psychology , Bereavement -- Psychological aspects , Mourning customs -- South Africa -- Eastern Cape , Death -- Social aspects -- South Africa -- Eastern Cape
  • Language: English
  • Type: Thesis , Doctoral , PhD
  • Identifier: vital:3249 , http://hdl.handle.net/10962/d1015647
  • Description: Among the AmaXhosa the death of a person is marked by a tradition called ukuzila - the equivalent of the mourning process. As a sign of spousal mourning, and to show respect, the remaining spouse has to put on a marker (be visible). However, it is mostly the woman who is under obligation to show her mourner status by wearing ‘clothes of mourning’. The discriminatory nature of the practice, especially pertaining to visibility and some of the detrimental effects on the widows’ health and safety have been documented by some researchers, but the reasons for the continuity of visibility remain largely unexplored. Taking into account the dynamic nature of ‘culture’, this research explored the discourses deployed in men and women’s constructions of ukuzila specifically focusing on spousal mourning and the continuity of widows’ visibility in spite of their resistance to it. The research used postcolonial feminism drawing on postructuralism as its theoretical lens. This theoretical lens provided useful concepts such as hybridity, visibility, surveillance and power with which to examine spousal mourning and conceptualised people’s subject positions as multiple, fluid and contingent. Furthermore, the research employed thematic and discourse analysis at its methodology. Discourse analysis was employed to identify and analyse the discourses utilised in the constructions of spousal mourning. The research was conducted through focus group discussions held with younger and older urban and rural men and women, as well as interviews held with widows and widowers and key cultural informants. Concerning the question of constructions of spousal mourning for men and women, visibility of the mourner emerged as a central and contentious issue. Some participants were of the view that one could show mourning by engaging in culturally appropriate mourning behaviour, whilst others were of the view that showing one’s mourning had to be visible by publicly displaying mourning through a marker. Another group proposed mourning “by heart”, whereby the mourners’ status could either be inferred from their behaviour, whereas others maintained that behaviour was not mandatory. Various justifications for the continued visibility of widows were advanced. These justifications included showing love and respect to the deceased husband; showing respect to the ancestors; and helping to monitor their own behaviour in order to ensure that it is in line with appropriate mourning behaviour. The continued visibility of widows was also used to regulate the widows’ sexuality. Widows were coerced to put on ‘clothes of mourning’ in order to ‘protect’ them from being approached by men for a relationship during the mourning period. The regulation of the movement of widows was also managed through visibility. Widows’ movements were restricted in order to protect the community from pollution or bad luck. For example, they were not allowed to visit places of entertainment or visit other households. Key discourses identified were the familial-‘ukwenda’, respect-‘hlonipha’, and male sexual drive (MSD) discourse. The familial - ‘ukwenda’ discourse is centred on the idea that one is ‘married to the household’, which includes the nuclear family and wider extended family including ancestors. According to the respect-‘hlonipha’ discourse, respect is due to others on the basis of their age, status, and more especially their gender. Showing respect (hlonipha) necessitates the avoidance of all forms of behaviour and utterances that could be deemed disrespectful. The MSD holds a widespread view of sexuality as a biological drive that resides within each male and it was drawn on to make sense of discontinued visibility among widowers, whilst visibility of widows continued. It is argued that it is these discourses, embedded in the ‘culture’ of the AmaXhosa and upheld by the family that sustain the discriminatory nature of the practice, especially concerning the continued visibility of widows in spite of the resistance that has been voiced.
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  • Date Issued: 2014

Widows' experiences of spousal mourning among AmaXhosa: an interpretative phenomenological study

  • Authors: Akol, Grace
  • Date: 2011
  • Subjects: Widowhood -- South Africa -- Eastern Cape , Widows -- South Africa -- Eastern Cape , Xhosa (African people) -- Funeral customs and rites , Xhosa (African people) -- Psychology , Bereavement -- Psychological aspects , Mourning customs -- South Africa -- Eastern Cape , Death -- Social aspects -- South Africa -- Eastern Cape
  • Language: English
  • Type: Thesis , Masters , M Soc Sc (Psych)
  • Identifier: vital:11609 , http://hdl.handle.net/10353/523 , Widowhood -- South Africa -- Eastern Cape , Widows -- South Africa -- Eastern Cape , Xhosa (African people) -- Funeral customs and rites , Xhosa (African people) -- Psychology , Bereavement -- Psychological aspects , Mourning customs -- South Africa -- Eastern Cape , Death -- Social aspects -- South Africa -- Eastern Cape
  • Description: This study was conducted on the mourning rituals of the AmaXhosa widows of the Eastern Cape Province of South Africa. The study focused on the descriptive presentation of the experiences of the AmaXhosa widows in the Buffalo City municipality of the Province. The study sought to establish the widows’ perceptions regarding the mourning rituals and to interpret their experiences within the context of contemporary cultural, religious, gender and socio-political influences. The experiences among the widows interviewed were found to have a similar context but their perceptions about the mourning rituals were different between the widows younger than 40 years and those older than 50 years. Widows from urban and rural areas of East London, Mdantsane Township and from within a 60 kilometre radius of East London were interviewed. Purposive random sampling was used to identify an equal number of either urban or rural voluntary participants for the study. Structured interviews were held with widows ranging in age from 29 to 91 years. An interpretative phenomenological analysis of the recorded discussions was conducted. The experiences of the AmaXhosa widows during the conduct of the mourning rituals are described. The key findings of the study indicated that most of the widows felt they had to go through the mourning rituals mainly to show respect for their departed husbands and so that the dignity of the family and clan was maintained. The mourning rituals seemed mostly to have negative implications for the widows such as a lack of family and financial support and being treated as social outcasts; however the rituals also seemed to help the women adjust to their new status as widows. Although the mourning rituals were embedded in the socio-cultural tradition generally followed by the AmaXhosa, religious beliefs also influenced some of the traditions by introducing changes in the way some widows conducted the mourning rituals. For example, some religions advocated for shorter periods of mourning than usual as well as wearing different types of mourning clothes from the usual black or purple dress. Overall the perceptions of the older widows aged above 50 years revealed that they had no reservations about performing the mourning rituals and quite readily and unquestioningly accepted the customs. The younger widows aged below 40 years on the other hand felt that the mourning rituals were biased against women and did not serve a useful purpose and even proposed changes to the manner in which the mourning rituals are conducted particularly the shortening of the mourning period from 12 to 6 months or less. However, they seemed to recognize the role played by the mourning ritual in lessening and possibly healing the pain and sorrow caused by their bereavement.
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  • Date Issued: 2011

Mental health care practitioners' perceptions of mental illness within the isiXhosa cultural context

  • Authors: Lombo, Nocawa Philomina
  • Date: 2010
  • Subjects: Mental illness -- South Africa , Mental health personnel , Psychiatric nursing , Xhosa (African people) -- Psychology , Xhosa (African people) -- Social life and customs
  • Language: English
  • Type: Thesis , Masters , MA
  • Identifier: vital:9997 , http://hdl.handle.net/10948/1179 , Mental illness -- South Africa , Mental health personnel , Psychiatric nursing , Xhosa (African people) -- Psychology , Xhosa (African people) -- Social life and customs
  • Description: This study sought to explore the perceptions of mental health care practitioners’ perceptions on mental illness within the isiXhosa cultural context. A qualitative exploratory descriptive and contextual design was used for the study. A non-probability purposive sampling method was used to select eight participants from Komani Hospital in Queenstown. Data was collected through semi-structured interviews. The services of an Independent Interviewer were used to avoid any bias as interviews took place where the researcher is employed. All interviews were transcribed verbatim and the data collected was analyzed according to Tesch’s eight steps of data analysis as described in Cresswell (1994:155). The researcher utilized services of an Independent Coder who verified the identified major themes. Four major themes emerged from the analysis of the interview: Mental health care practitioner’s perceptions of mental illness, perception of the causes of mental illness within the isiXhosa cultural context, mental health care practitioners’ views in the management and treatment of mental illness and suggestions put forward to improve the services to mental health care users. The major findings of this study were the lack of knowledge of culture of mental health care users. It is recommended that it would be proper if there could be co-operation between mental health care practitioners and traditional healers by working together as a team.
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  • Date Issued: 2010

Three perspectives on ukuthwasa: the view from traditional beliefs, western psychiatry and transpersonal psychology

  • Authors: Booi, Beauty Ntombizanele
  • Date: 2005
  • Subjects: Healers -- South Africa , Divination -- South Africa , Schizophrenia -- Social aspects , Xhosa (African people) -- Psychology , Xhosa (African people) -- Social life and customs
  • Language: English
  • Type: Thesis , Masters , MA
  • Identifier: vital:2936 , http://hdl.handle.net/10962/d1002445 , Healers -- South Africa , Divination -- South Africa , Schizophrenia -- Social aspects , Xhosa (African people) -- Psychology , Xhosa (African people) -- Social life and customs
  • Description: Among the Xhosas, the healing sickness called intwaso is interptreted as a call by the ancestors to become a healer. Transpersonalists also see these initiatory illnesses as spiritual crises, while according to the widely accepted Western psychiatric view, illness is purely perceived in physical and psychological terms. A case study was conducted where a single participant who has undergone the process of ukuthwasa and is functioning as a traditional healer was interviewed. A series of interviews were done where information was gathered about significant experiences related to ukuthwasa process. Tapes were transcribed and a case narrative was written and interpreted using the traditional Xhosa beliefs, the western psychiatric and the transpersonal psychology perspectives. Strengths and weaknesses of each perspective were then examined.
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  • Date Issued: 2005

Social change and shifting paradigms: the choice of healer among black South Africans in psychological counselling

  • Authors: Johnson, Alexandra Blythe
  • Date: 2000
  • Subjects: Healers -- South Africa , Psychotherapy Cross-cultural studies , Xhosa (African people) -- Psychology
  • Language: English
  • Type: Thesis , Masters , MA
  • Identifier: vital:2998 , http://hdl.handle.net/10962/d1002507 , Healers -- South Africa , Psychotherapy Cross-cultural studies , Xhosa (African people) -- Psychology
  • Description: Social change in South Africa brings to light the multiplicity of world-views operating in our society, which individuals encountering a variety of social contexts are faced with. This raises questions about the choices black South Africans face in response to influences from Western and traditional African culture. This issue was approached through examining helpseeking choices made between different health care sectors that stem from different world-views. This would indicate whether individuals are drawing on a variety of belief systems. The sources of their beliefs are put into context by looking at the communities of practice that influence their local knowledge. Help-seeking is also influenced by the identities the individual may ascribe to, which are derived from the multiple positions held by them in different social contexts. In this research the use of health-care sectors by four black women attending psychotherapy is examined. Their use of these sectors reflects a potential multiplicity of world views. Semistructured interviews were conducted, focusing on participants' prior experience of different help options, and their current perceptions of traditional African healing and psychology. The texts were analysed using a qualitative hermeneutic method, the reading guide. Data was looked at through three main themes, the individual's relationship to the health care sectors, their knowledge of different world views, and the identities they adopted which may be influential in their choice of a healer. It was found that in two participants there was some movement away from traditional beliefs, with one rejecting the traditional healers who did not help her, once she has discovered therapy, and another identifying herself completely with Western medicine. In contrast, one participant illustrated a rediscovery of traditional healing, whilst still attending psychotherapy. This suggests that shifts in knowledge are not necessarily away from traditional beliefs. It was also found that the two participants who had experienced a broader variety of social contexts and identified with multiple belief systems, tended to use a variety of Western and traditional healing sources and selected the healing option they felt was most appropriate to a particular problem. It is argued therefore that having a variety of knowledge and beliefs places individuals in a more powerful position to determine their choice of action than those with a limited range of knowledge.
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  • Date Issued: 2000

Cognitive-behavioural treatment of essential hypertension in an urban Xhosa woman: a case study

  • Authors: Losinsky, Rory
  • Date: 1991
  • Subjects: Xhosa (African people) -- Psychology , Women, Xhosa -- Psychology , Hypertension -- Psychosomatic aspects
  • Language: English
  • Type: Thesis , Masters , MSc
  • Identifier: vital:3010 , http://hdl.handle.net/10962/d1002519 , Xhosa (African people) -- Psychology , Women, Xhosa -- Psychology , Hypertension -- Psychosomatic aspects
  • Description: Essential hypertension has a complex and multiple biological, psychological and social aetiology and remains one of the most serious physical disorders affecting the Black population of South Africa today. Pharmacological treatment has been the predominant approach to blood pressure reduction, but considering that the greater part of essential hypertension has its origin in biobehavioural and cognitive functioning a non-pharmacological treatment approach to essential hypertension is receiving extensive interest both in research and therapeutic practice. This study attempted to implement a specific cognitive-behavioural treatment "package' which was tailored to the emergent aetiology in an urban Xhosa woman suffering from Mild hypertension who was on antihypertensive medication and to evaluate the treatment using a single case-study methodology. A combination of relaxation training and cognitive-behavioural modification was provided over a fifteen week period and evaluated both quantitatively and qualitatively. It was found that a combination of over-weight, occupational stress and anger could have contributed and/or caused the patient's hypertension. The results also show a significant reduction in blood pressure during the treatment phase as well as a reduction in weight, experienced anxiety and angry emotion, and by the end of the study the patient's blood pressure had been reduced to normal levels. Finally the feasibility of using such a treatment approach is discussed in relation to the South African context and the case study method is evaluated as a research tool in light of the findings.
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  • Date Issued: 1991

Funeral rites of the amaXhosa as therapeutic procedures compared to crisis intervention : an anthropological-descriptive evaluation

  • Authors: Solomon, Angela Ntombizodwa Nokuphila
  • Date: 1987
  • Subjects: Xhosa (African people) -- Funeral customs and rites , Xhosa (African people) -- Psychology , Bereavement -- Psychological aspects , Mourning customs -- South Africa
  • Language: English
  • Type: Thesis , Masters , MSc
  • Identifier: vital:3164 , http://hdl.handle.net/10962/d1007699
  • Description: This study was undertaken in an attempt to investigate the analogy between the Crisis Intervention Model and the Funeral Rites of the amaXhosa. The latter group includes both traditional as well as Western Christian elements. The study was confined to the geographical area of Ciskei and more specifically the villages in and around Peddie and Ndevana near Zwelitsha, as regards traditional people, and the Black townships of Zwelitsha and Whittlesea,as regards more Westernized people. It is, however, the contention of the study that experiences discussed here are common to Blacks in South Africa irrespective of ethnicity. The justification for this generalisation is based on anthropological commonalities as well as historical vicissitudes among Blacks in Southern Africa. For instance, ritual slaughter performed after death in propitiation with the ancestors is known among all Blacks in South Africa. Also the Politico-historical events as well as socio-economic developments in the country affect Blacks in a more or less similar manner. For example, the changing family structure among Blacks, because of changes from one type of economy to another, is a social process affecting all Blacks in Southern Africa - in particular the working class (Colin Murray, 1980). The Funeral rites under study are postulated as possessing elements of therapeutic and practical value which result in the alleviation of grief and the encouragement of full acceptable means of mourning. The study is chiefly descriptive and anthropological material has been used. Recordings were made from participant observation whenever there was a funeral in the area studied. Information about funerals is easily obtainable as these are announced over Radio Ciskei and Radio Xhosa every evening. Mourners and interveners were interviewed. The former to elicit the needs they had felt, the latter to elicit the needs they had perceived the former to have. The Crisis Intervention Model is fairly simple to understand and uses practical theory. Therefore, it is not surprising that there should be elements of similarity between this model and the funeral rites of the amaXhosa as both deal with people in need of support. These funeral rites are rooted in a culture which has as one of its crucial aspects intimate, face-to-face interaction of its members in constant exchange as regards both emotional support and services. These "credit networks" ensure that a person is never bereft of emotional support. Moreover, temporary services are always accorded to a person in crisis. An effort has been made to relate the Crisis Intervention Model to the South African context of Blacks (both traditional as well as Christian). By necessity this has meant looking at all cultural dimensions of Black society - historical, political, economic and cultural, in order to provide a clearer picture of the people under study. That is, human psychological experiences of grief and mourning are seen as processes related to and developing within the concrete everyday realities. Some of the experiences described have been personally witnessed by the researcher in her personal involvement with cultural practices. Funerals are, of necessity, sad occasions and this study, using participant observation methods sometimes brought on sad memories of the researcher's own losses of loved ones. In the discussion a comparison was made between the traditional methods of grief work, the Crisis Intervention theory and the mourner studied and it was found that these rites do indeed, contain therapeutic and practical elements of dealing with grief and mourning, comparable to the Crisis Intervention Model. Finally in the conclusior a proposal for further areas of study in this field was suggested.
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  • Date Issued: 1987

Psycho-diagnostics in a Xhosa Zionist church

Categories of experience amongst the Xhosa : a psychological study

  • Authors: Schweitzer, Robert David
  • Date: 1977
  • Subjects: Xhosa (African people) -- Psychology
  • Language: English
  • Type: Thesis , Masters , MA
  • Identifier: vital:3237 , http://hdl.handle.net/10962/d1013172
  • Description: Transcultural studies of psychological states may be seen as falling within two schools, one adopting a position in which universal criteria of "mental health" are assumed, the other a cultural relativist position in which phenomena are understood in terms of the context in which they occur. The present study, in adopting the latter position, examines categories of experience amongst the Xhosa in terms of their meaning within Xhosa cosmology. The thoughts and practices of a Xhosa Iqgira (diviner) were extensively examined using an idiographic approach. This was corroborated by in-depth interviews with his consultees who were undergoing the categories being studied. Three categories, thwasa, phambana and amafufunyana are explicated. Thwasa is seen to be related to the individual- shade communion. Phambana is predominantly related to custom and witchcraft. Amafufunyana is related to disharmonious interpersonal situations within the community. The universalist position, derived from descriptive psychiatry, has often viewed the mental status of amaqgira {diviners) as neurotic or even psychotic. This finding is not supported in the present study. The implications of the research for community mental health in Southern Africa are discussed.
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  • Date Issued: 1977

A cross-cultural study of susceptibility to the Müller-Lyer and Ponzo illusions

  • Authors: Smith, T V G
  • Date: 1970
  • Subjects: Personality and culture , Xhosa (African people) -- Psychology , Visual perception , Optical illusions , Cross-cultural studies
  • Language: English
  • Type: Thesis , Masters , MA
  • Identifier: vital:3239 , http://hdl.handle.net/10962/d1013235
  • Description: In order to investigate certain anomalies evident in the literature, the performances of three Xhosa groups (rural dwellers, urban dwellers, and undergraduates) of varying degrees of acculturation and a White undergraduate group, each group consisting of 30 subjects, were measured on tests of mode of field approach and susceptibility to the Müller- Lyer and Ponzo illusions. In addition, the effect of the introduction of a mental set, which facilitated the perception of perspective in the Ponzo figure, on susceptibility to the illusion was ascertained. Mode of field approach was measured by a portable version of the Rod-and-Frame Test. Susceptibility to the Müller-Lyer illusion was measured by a conventional movable- slide, subject-adjustable device, while a piece of apparatus which also worked on the movable slide principle and was subject-adjustable was developed to measure susceptibility to the Ponzo illusion. The set to facilitate the perception of perspective in the Ponzo figure was introduced by having subjects match the length of Ponzo contrast lines embodied in a photograph and a line-drawing of a bridge, both of these pictures having strong perspective cues. The subjects were required to perform the tasks in prescribed order. Standardised English or Xhosa instructions were ensured by the use of "programmed" worksheets for each task. Prior to each experimental task, the more unacculturated subjects performed comprehension checks to ensure that they understood the concepts of equal length and verticality. The results of the study suggested that: (i) When groups of differing acculturation levels are tested, there may be a pronounced negative association of field dependence with susceptibility to the Müller-Lyer and Ponzo illusions. In general, the more unacculturated the subject, the more field dependent and the less susceptible to illusions he was. However, there was no evidence which either strongly supported or refuted the relationship between these attributes at the intra-group level. (ii) There is no intra- group association between susceptibility to the Müller-Lyer and to the Ponzo illusions. This would indicate that they are not necessarily generated by similar inference habits or by similar contour properties. (iii) The introduction of a "perspective set" increases susceptibility to the Ponzo illusion only among acculturated subjects, who have well-developed pictorial depth perception skills and who habitually infer depth in inverted - V configurations. (iv) There is a significant association between acculturation and field independence. The unacculturated subjects, presumably because they lack the skills of visual analysis which are engendered by Western culture, were more field dependent than the acculturated subjects. (v) Provided that their degrees of acculturation are more-or-less equivalent, as were those of the two undergraduate groups, there are no differences in mode of field approach or susceptibility to the Müller-Lyer and Ponzo illusion among Xhosa and White subjects. Summary, p. 112.
  • Full Text:
  • Date Issued: 1970
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