The Role of the Family in Shaping Self-Concept and Cognitive Styles in Hungary

The project studied the perception of parenting styles and their relation to self-development, cognitive styles, and individualisation in adolescence. Typical parenting styles of mothers and fathers were studied in five different maternal and paternal parenting backgrounds: warm authoritarian, warm democratic, cold neglectful, cold authoritarian, and neutral. Perception of different styles of parenting (for fathers: authority, 'maintaining distance' behaviour, reciprocity, enhancing self-reliance; for mothers: authority, unpredictable behaviour, mutual trust, achievement orientation, and enhancing self-reliance) were analysed in each group using the newly developed Hungarian Parenting Questionnaire (Sallay & Munnich, 1999). This questionnaire has a theoretical basis in the ideas of Harvey (1966, 1967), where the socialisation process is combined with self-development. This categorisation of paternal and maternal parenting backgrounds enabled Sallay to explore and describe in detail how diverse parenting styles contribute to self-development, the development of cognitive complexity, and individualisation. The results show that diverse parenting by mothers and fathers produces differing impacts in nuclear and divorced families and for males and females, taking into consideration such self-components as physical, active, psychological (capabilities, personality, emotions, roles, preferences), social and reflective selves. Cognitive self-complexity varied according to parenting styles and genders: maternal and paternal parenting proved to have the most significant impact on self-complexity in a warm, democratic family. With respect to individualistic tendencies, adolescent boys were most individualistic in a cold, neglectful paternal background in nuclear families as compared to other paternal and maternal family backgrounds and to females.

Muslim Literature in Serbo-Croat in Relation to the Serbian and Croatian Literatures

Mr. Tutnjevic set out to define the position of the Muslim community within the overall framework of literature in Serbo-Croat, particularly in terms of its relation to the Serbian and Croatian Literatures, on the basis of an extensive comparative study of primary and secondary sources relating to the most important Muslim writers in Serbo-Croat. Carried out against the background of an unprecedented civil war between these national groups, his research focused rather on the encounters between them on the historical and literary stages. He concludes that the Muslim national community was established and developed on a foundation of Slavic self-consciousness and oriental influences. The constantly changing relative weights of the influence of these two factors on the community shaped the specific nature of its literature as well as its place in the cultural environment of its neighbouring national communities, and Muslim literary traditions are inseparably linked with the total literature in Serbo-Croat. A real Muslim literature first emerged at the end of the nineteenth century and virtually all authors writing about this at the time emphasised its educational character and its importance for the process of national identification. At the same time there were visible results of the self-awareness process in which Muslim authors affiliated with Serbian or Croatian literary tradition, sometimes even substituting one with another. During the period between the two world wars Muslim literature reached maturity and while Muslim authors generally focused on their national milieu in terms of subject matter, their forms of expression and their understanding of the function of literature showed the same preoccupation as other Yugoslav authors of the period. When the ideological and class-related concept of society replaced the national character of literature after 1945, Muslim writers found themselves in the same position as writers from other ethnic groups. As in earlier times, writers sought to present themselves to as wide a market as possible and would provide grounds for consideration as Serbian or Croatian writers, sometimes even explicitly presenting themselves as such. Most of the writers of this period are described at times as Yugoslav, at others as Bosnian-Herzegovina, and at still others as Serbian, Croatian or Muslim. Mr. Tutnjevic quotes, for example, the case of Camil Sijaric, a Muslim from Sandzak who also wrote in Sarajevo and falls within the boundaries of Bosnian-Herzegovnian literature, but is also described as a Muslim, Montenegrin and Serbian writer, together with a number of other such examples. An understanding of this process provides the basis for a completely new perception of the intertwining of Serbian, Croatian and Muslim literary traditions, without the earlier visible prejudice on all three sides.