本文關(guān)鍵詞： 多元文化 蒙古族 自我構(gòu)念　出處：《華中師范大學(xué)》2014年碩士論文　論文類型：學(xué)位論文

【摘要】：自我是文化的產(chǎn)物,文化以無處不在的方式影響著個(gè)體的自我建構(gòu)。在經(jīng)濟(jì)全球化和文化多元化的發(fā)展趨勢下,文化和跨文化心理學(xué)的研究興趣已經(jīng)從關(guān)注自我構(gòu)念的文化差異轉(zhuǎn)移到關(guān)注多元文化背景下個(gè)體自我構(gòu)念的動(dòng)態(tài)建構(gòu)性。已有的研究主要針對內(nèi)化了東西方文化(集體主義——個(gè)體主義)的雙文化個(gè)體(如亞裔美國人、香港人)展開,大量研究結(jié)果均驗(yàn)證了Hong等人基于動(dòng)態(tài)建構(gòu)理論提出的文化框架轉(zhuǎn)換模型,即雙文化個(gè)體能依據(jù)情境中隨時(shí)變化的文化要求通達(dá)不同文化的自我構(gòu)念(獨(dú)立型自我——互依型自我)。 我國是東方集體主義文化的典型代表,同時(shí)也是一個(gè)多民族多元文化融合的國家。蒙古族是草原文化的主要載體和傳承者,他們“逐水草而居”,崇尚自然,開放自信,個(gè)性獨(dú)立自主,擁有獨(dú)特的宗教信仰體系和獨(dú)立的語言文字。同時(shí),他們也深受國內(nèi)主流集體主義文化的熏陶。這使得蒙古族個(gè)體自我構(gòu)念的形成和發(fā)展勢必受到兩種文化的影響。本研究設(shè)計(jì)了兩項(xiàng)研究旨在探討：(1)蒙古族大學(xué)生自我構(gòu)念的特點(diǎn)；(2)在不同文化背景下,蒙古族大學(xué)生的自我構(gòu)念是否存在動(dòng)態(tài)建構(gòu)性。 研究1以48名蒙古族大學(xué)生和49名漢族大學(xué)生為被試,采用一般自我構(gòu)念量表(SCS)測量被試的自我構(gòu)念。結(jié)論：蒙古族大學(xué)生屬于雙文化型自我構(gòu)念(高獨(dú)立型與高互依型并存),區(qū)別于漢族大學(xué)生的互依型自我構(gòu)念。 研究2以95名蒙古族雙語大學(xué)生為被試,將被試隨機(jī)分為兩組：蒙語組(47人)和漢語組(48人)。實(shí)驗(yàn)要求兩組被試分別使用蒙語和漢語來完成自傳體記憶任務(wù)。考察指標(biāo)包括：記憶取向、經(jīng)歷類型及情緒性。結(jié)論：漢語組被試自傳體記憶的社會(huì)取向顯著高于蒙語組,反映了多元文化背景下蒙古族大學(xué)生自我構(gòu)念的動(dòng)態(tài)建構(gòu)性。此外,蒙古組大學(xué)生在回憶中較多提及家庭經(jīng)歷,且蒙語組在回憶中相比漢語組被試更多地提及情緒詞,這反映了早期經(jīng)歷和民族文化對其產(chǎn)生的深刻影響。
[Abstract]:The ego is the product of culture, and culture influences the self-construction of individuals in a omnipresent way. Under the development trend of economic globalization and cultural pluralism, The research interest in cultural and cross-cultural psychology has shifted from focusing on the cultural differences of self-construction to focusing on the dynamic constructiveness of individual self-construction in the context of multiculturalism. The existing studies have mainly focused on the internalization of eastern and western cultures. (collectivist-individualistic) bicultural individuals (such as Asian Americans, A large number of studies have validated the cultural framework transformation model proposed by Hong et al based on the dynamic construction theory. That is, the bicultural individual can understand the self-construction of different cultures according to the changing culture in the situation. China is a typical representative of the Eastern collectivist culture, and also a multi-national and multicultural country. The Mongolian are the main carriers and inheritors of the grassland culture. They "live by water and grass", advocating nature and being open and confident. Independent personality, unique religious belief system and independent language. At the same time, They are also deeply influenced by the mainstream collectivist culture in China. This makes the formation and development of individual self-construction of Mongolian people bound to be influenced by two cultures. The characteristics of self-construction in different cultural backgrounds, Whether there is dynamic constructiveness in the self-construction of Mongolian college students? Study 1 included 48 Mongolian and 49 Han students. General Self-Structure scale (SCS) was used to measure the self-construction of the subjects. Conclusion: Mongolian college students belong to a kind of bicultural self-construction (high independence type and high interdependence type coexist), which is different from the Han nationality college students' interdependent self-construction. In study 2, 95 Mongolian bilingual college students were selected as subjects. The subjects were randomly divided into two groups: the Mongolian group (47) and the Chinese group (48). The subjects were asked to use Mongolian and Chinese to complete the task of autobiographical memory. Conclusion: the social orientation of autobiographical memory in Chinese group is significantly higher than that in Mongolian language group, which reflects the dynamic constructiveness of self-construction of Mongolian college students in multicultural background. Mongolian college students refer to family experience in their memories, and Mongolian group mentions emotional words more frequently than Chinese students, which reflects the profound influence of early experience and national culture on them.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：B844.2

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 胡志軍;張萬里;;自傳體記憶的本土文化心理學(xué)取向研究路徑[J];重慶科技學(xué)院學(xué)報(bào)(社會(huì)科學(xué)版);2010年05期

2 武萍;;多元文化個(gè)體自我構(gòu)念的研究綜述[J];學(xué)理論;2011年04期

3 張林;朱曉;邢方;;國外關(guān)于自我構(gòu)念研究的理論綜述[J];寧波大學(xué)學(xué)報(bào)(人文科學(xué)版);2008年03期

4 李杰;紀(jì)麗君;武萍;田穎;包呼格吉樂圖;;蒙古族大學(xué)生自我構(gòu)念文化啟動(dòng)效應(yīng)的不對稱性[J];內(nèi)蒙古師范大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2013年06期

5 英君;;蒙古族青年的語言態(tài)度研究[J];前沿;2011年19期

6 西林,蔡浩;維吾爾、蒙古族大學(xué)生雙語態(tài)度的比較研究[J];新疆大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2004年01期

7 胡金鳳;孫配貞;鄭雪;何資橋;;大學(xué)生自我構(gòu)念與主觀幸福感的關(guān)系:自尊與關(guān)系和諧的中介效應(yīng)[J];心理發(fā)展與教育;2012年03期

8 戚健俐,朱瀅;中國大學(xué)生的記憶的自我參照效應(yīng)[J];心理科學(xué);2002年03期

9 張鎮(zhèn);張建新;;自我、文化與記憶:自傳體記憶的跨文化研究[J];心理科學(xué)進(jìn)展;2008年02期

10 楊曉莉;劉力;張笑笑;;雙文化個(gè)體的文化框架轉(zhuǎn)換:影響因素與結(jié)果[J];心理科學(xué)進(jìn)展;2010年05期

，

本文編號(hào)：1525001