Showing papers on "Face (sociological concept) published in 1972"

In My Father's Den

Abstract: More than just a murder mystery, this novel delineates the public face of New Zealand puritanism - and the hidden one.

External Locus of Control: A Face of New Left Ideology.

Abstract: Externality (sense of powerlessness), as measured by Rotter's (1966) I-E scale, has been theoretically and empirically associated with low socioeconomic status and a history of insufficient reward. Recently, however, externality among white college students has been increasing. The present study sought to demonstrate the relationship of externality to a variety of measures designed to reflect adherence to new-left ideology. Subjects were 33 males and 39 females randomly selected from the total student population of a highly selective liberal arts college. Subjects were personally contacted by interviewers and responded to a questionnaire containing Rotterls I-E scale, a new-left ideology scale, a check-list of legal and illegal sociopolitical activities, and a drug use scale. Significant positive correlations revealed externality as one component of an interrelated network of new-left beliefs, attitudes, and behavior..The relationships held only for male subjects and for those items on the I-E scale representing beliefs in personal control. Processes by which white male college students, females, and members of minority groups arrive at a sense of powerlessness are discussed in terms of reference-group identification, Rotterls social learning theory, and factors of personal adjustment. (Author) tJ 4-4 EXTERNAL LOCUS OF CONTROL: A FACE OF

Impressions of Language in China

Abstract: From 12 October to 13 November 1971 I listened to various forms of Chinese as it is spoken in the People's Republic. I listened with the ear of a Chinese educated – after leaving Amoy as a small child – in various dialects as they are spoken by Chinese in South-East Asia, Taiwan, Hong Kong, Japan and the United States. I was pleased both as a Chinese and as a professional linguist to discover immediately that language as well as a Chinese face remains a social passport in the People's Republic just as in Chinese communities elsewhere. I entered at Shumchun through the gate for Chinese with my three-and-a-half-year-old daughter, Leta. Leta is even more fair-skinned and blonde than her American father, and an army guard on the bridge was somewhat startled to see a westerner coming in that way.

What do We Face and Where can We Go?: Questions About Future Directions

Abstract: HE CONXIITTEE ON PSYCHOANALYTIC EDUCATION’S Plenary Planning Group asked me to talk about future directions in psyT choanalytic education as related to medicine and psychiatry. Though timely, this is a risky business, as is any forecasting. Everything seems to be in a state of transition, and no one knows where we will be 10 years h-om today. \\’hat we do recognize is that we cannot isolate ourselves from the tensions and currents of today’s world; and yet, we must maintain what has proved valuable and valid in the past and in the present. Nevertheless, the voices o€ the past may not always be the voices of the present or of the future. The world changes, nor is psychoanalysis the same as it once was. COPE, although contributing valuable information to psychoanalysis, is not an action committee. Its charge is to study and investigate various topics and areas, with no time limit, and it has taken as long as it has needed for its researches. In some instances the hope of COPE is to stimulate others to carry on needed studies; like St. Thomas Aquinas, COPE feels “It is not necessary that whosoever sees a mirror should see all that is in a mirror.” Nonetheless we now have urgent needs, and we may not have time only for scholarly researches but may require, in addition, actionoriented investigations and action itself. In what will follow, I hope to pinpoint some current trends that require attention.

The Chinese Movement in Java: 1900-1918

Abstract: By 1900 most of Southeast Asia had been divided on the major Western powers and each ruling country was establishing its own colonial system. In carrying out research the upsurge of nationalism in Southeast Asia, one cannot overlook the movements of the Chinese residing each country the area during the early decades of the twentieth century. The, fall of the Ch'ing dynasty in 1911 and the emergence of the Republic of China for the first time in its history had a tremendous impact on the Chinese in Southeast Asia. In the first of this two-series article the author tries to investigate the Chinese movement in Java from 1900 to 1906, because this period reveals the Chinese effort of self-adjustment to the rapidly changing situation of colonial Indonesia.The transition of the Dutch colonial administration from the Liberal to the Ethical Policy at the turn of the century encouraged the improvement of the natives' welfare at the expense of the population of the Chinese descent. Thus, the colonial government decided to abolish totally revenue farming, particulary that of opium sales, hitherto granted to the Chinese, and to tighten their restrictions on residence and travel. In other words, the government tried to divert native frustration and hostility from itself to the Chinese.This policy affected the wealthy Peranakan or local-born Chinese in general, and the officials of their community in major cities in particular. The officials whose autonomous power had been sanctioned by the colonial authority tried to reverse this trend which came to threaten them after generations of their settlement. Under the influence of Chinese intellectuals in Singapore, they finally reached the conclusion that they should undertake to gain a better understanding of their Indonesian environment while at the same time heightening their sense of “Chineseness” by discarding from their daily lives manifestations of the “inferior” native culture. In so doing they even came to despise the Javanese blood which in many cases was circulating in their own veins.The year 1900 was an important one in the history of the Chinese movement in Java, for it was that year that the association Tiong Hoa Hwee Koan, commonly abbreviated as THHK, was established in Batavia. The primary purposes of the THHK-Batavia were to revive and spread Confucianism in Chinese communities throughout Java and to purge themselves of Javanese manners and customs. The leaders of the THHK, however, were not China-oriented nationalists. Lie Kim Hok, the ideological leader of the Confucianist revival, was sympathetic to Western ideas. Phoa Keng Hek, the president of THHK-Batavia, directed his efforts toward the advancement of education and the improvement of the status of the Chinese in Java. The leaders of the THHK belonged to the dominant Peranakan Chinese class rather than the poorer Sin-keh or the newcomers. Therefore, the THHK activity can be interpreted as an attempt by the Peranakan Chinese to maintain its predominance in face of the drastic changes then taking place in the Chinese community.As the THHK increased in its influence, the Ch'ing dynasty became gradually aware of its significance and began giving moral support to the association. The dynasty, on the verge of decline, expected to receive financial support from the Chinese in Java in return. Thus, the interests of both sides coincided, and contacts between them became ever closer. This cooperation accelerated the integration of the Chinese movements hitherto somewhat isolated from each other, and the year 1906 saw the establishment of the Tiong Hoa Tjong Hwee or the all-Java Chinese organization, unifying the THHK-Batavia and those of other major cities of Java.In the following issue the author intends to discuss the period from 1906 to 1918.