Suchergebnisse

A survey of the reactions of some Me Africans to their position in South Africa (SA) conducted in 1961 & financed largely by the SA Instit of Race Relations. Detailed interviews, an openended E1, 2 SD scales, & a TAT were admin'ed to the sample (N=150) in the Witwatersrand area, who are broken down as follows: 42 clerical workers, 27 teachers, 16 SA US's, 24 S's at a Coll in Basutoland, 25 Sch boys, 17 ministers of religion, 7 journalists & 2 lawyers. Available evidence confirmed by the '?I suggests that Mc Africans experience little conflict in accepting western values as the basis for conduct in Ur society. Acceptance of tribal heritage as a basis for behavior & level of educ are -r'ed. 70% stressed educ as a major life goal, with `proper' educ favored over Bantu educ. Preoccup with material benefits, greater security & human rights seem to stem from contact with western norms & present position in society. The State & its agents are seen as the major source of insecurity, reinforced by the att's & prejudices of the Eur pop & the insecurities of rapid transition to indust'ized society. 38% admitted to having been arrested at least once in their lives. 30% had suffered from fam disruption, & severe financial insufficiency in the fam. 59% claimed to be optimistic about their future, but this was often contradicted by responses to the TAT. 64% attended Church regularly & would appear to find strong support in Christian faith. 31% were reasonably satisfied with their work & prospects; this % is low in view of the MC composition of the sample. 41% gave favorable (5%) or ambivalent (36%) responses to questions on att's to Europeans. Econ & soc integration are seen as very important problems. It is assessed that the present functioning of the SA system is `repressive in a way which cannot be justified.' The PO L91 is reproduced. M. Farber.

An examination of the relationships between pol'al & religious factors in the growth of African prophetic cults, presenting an analysis of `the African Savior' - Simon Kimbango of the Congo, 'Kimbangoism' representing the way in which pol'al feelings are expressed in religous terms. Other movements are cited; circumstantial variations are found between the movements which make it impossible to deal with them as representing a single type. While the movements serve pol'al functions, these are not as immediate as is often stated. They must be understood also as symbolic of a new life which is demanded against such conditions as colonial rule. The movements have also functioned to (1) differentiate the areas of religion & pol; (2) free Christianity from its association with colonialism; & (3) diffuse new ideas. D. Cooperman.